any thynge to do within the house of God the whiche is bys Churche purifyed with the blud of Chryst. For the 〈◊〉 know that they themselues cannot pray vnto the Lorde theyr God except theyr hartes be faythfully disposed to do the works of theyr vocatyon trewly and faithfully of the which the 〈◊〉 is to see the people instructed by faythfull ministers in the way 〈◊〉 of the Lorde the which instructions can not be geuen by such as are not only defyled with suche kynde of 〈◊〉 as is aboue rehersed but also are vtterly 〈◊〉 of all good gyfts and knowe not the principles of theyr religion This matter is so 〈◊〉 and of suche importaunce that the magistratee hauing the feare of god before their eyes must nedes consider it with spede for it toucheth the eternall saue garde of them for whom the sonne of god did shede his owne hartes bloud they oughte to be put into hands of such as do not passe for theyr owne saluation muche lesse for others therfore with great and spedy dilygence the magistrats are bound scyng god dothe put them in trust with hys chyldren to prouide that as they be bought with the bloud of Chryst so they may be nourished with the true and sincere word of god to the praise of his name and theyr eternall comfort Further who can not lament euen from the botom of his harte to see a great number to lyue in such carelesnes and flatter themselues in theyr owne sinnes thinkinge that they be the chyldren of God when as in very dede the comfortable spirit of faythfull prayer is departed from them and they worthely numbred amongst them that haue no God nor Chryst As those men be whiche be so greedy vpon the world and haue addicte and consecrate themselues vnto it after suche a forte as though thys worlde should last for eucr And in this takyng be the grea ter part of the gentelmen which with suche extremities intreate 〈◊〉 poore tenantes with raysyng of rents taking of synes and other kyndes of extreme dealinges that they are compelled day and nighte to crie vnto God for vengeaunce against them and can any man thinke that these pitiles and cruell men can appeare before the maiestie of god and craue remission of theyr sinnes when as they be purposed to go on forwarde still in their extreme dealinges against the poore I will not speake nowe of them that beyng not content with theyr landes and rentes do catche into theyr hands spiritual liuyngs as personages such lyke and that vnder the pretense to make prouision for theyr houses What hurt and domage thys realme of England doth sustayne by that deuelyshe kynde of prouision for gentelmens houses knightes and Lords houses they cantel best that do trauell in the countreyes and see with their cyes great parishes and market townes with innumerable others to be 〈◊〉 destitute of Gods word and that because that these greedy men haue spoyled the lyuings and gotten them into theyr hands and in stead of a faythful painfull teacher they hyre a sir John which hath better skill in playing at tables or in kepyng of a garden then in Gods word he for a triefle doth serue the cure and so help to bring the people of God in daunger of theyr soules And all those serue to accomplishe the abhominable pryde of suche gentelmen which cōsume the goods of the poore the which ought to haue ben bestowed vppon a lerned minister in costly apparel belly chere or in building of gorgious houses But let thē be assured that a day will come when it will be layd to theyr charge Rapina pauperū in domibus vestris And then they shall perceaue that theyr faire houses ar built in the place called Aceldama they haue a bloudy foundation and therfore can not stād long This matter also is so wayghtye and the spirituall slaughter of the poore people so miserable and wofull that except the magistrates spedely looke thereunto and redres the same the Lorde of Sabaoth hymself will synde oute som remedy to delyuer his people from suche cater pillers and requyre the bloud of his people at theyr hāds by whose couetousnes they were letted to come to the knowledge of Christ. And besides thys suche 〈◊〉 wolues as deuoure the lyuings of teachers ministers of gods word shall not be hable to come in the presence of the Lord to pray vnto hym or to prayse hym for all that euer they doo yea euen their prayers is execrable before the Lord so long as they turne their eare fro the heating of the lawe of the Lorde that is to saye so longe as they doo not euen from the verye 〈◊〉 of theyr hartes 〈◊〉 aboute to redresse these heynous faultes with the which they be intangled Let them repēt therfore euen 〈◊〉 before the wrathfull indignation of the Lord faule vppon them and so destroy them in theyr sinnes And these thyngs ought to be considered of all them that pretende christianytie of what estate or degree soeuer they be as well lawyers whose couetousnes hath almost deuoured England as craftesmen husbandmen seruauntes and others remembryng with them selues that if theyr hartes be inclined to wickednes the Lorde will not heare theyr prayers Let them stand in awe of the Lorde theyr God and so behaue themselues in theyr conuersation and life that they may haue recourse vnto him and be incoraged to make theyr praiers cōsidētly before him in the name of Iesus Christ of whom they shall receaue comfort of soule and body as well in this world as in the world to come eternally For this is most certayne that if they procede in their wickednes and vngodlynes not passying wheather they be ruled moued and stirred by the gratious spirit of God to praise his name or not then most assuredly the Lord wil power out his plages vpon the hole realme according to the saying of the Prophet the Lord will power out his wrath vpon the kingdoms that haue not called vppon his name Now to the intent that they which are ignoraunt and vnlerned may the better be instracted howe to order themselues when they go about to present themselues before the maiestye of God and talke with hym concernyng those thinges whiche be nedefull for theyr soules health and preseruation of their bodyes I thought it good by the instant request of the godly learned to put fourth these sermons here folowing in print which were preached in king Edwards 〈◊〉 before the right honorable ladye Katheryne Duches of Suffolke her grace by that same reuerend sather and most constant martyr of Chryste Doctor Hughe Latymer my most deere master For whose most paynfull trauels faythful 〈◊〉 trew carefulnes for his countrey pacient imprisōment and constant suffering all the whole realme of England hathe great cause to geue vnto the eternall God most high laude and prayse For who is he that is so ignorante that did not see the wonderfull handiworke of God in that
them to pacience and to acknowlage their faultes Among other prisoners there was a woman whyche was accused that she had killed her owne childe whiche acte she plainely and stedsastly donyed and coulde not be brought to confesse the acte whyche denyeng gaue vs occasion to searche for the 〈◊〉 and so we dydde And at the lengthe wee founde that her husbande loued her not And therefore he soughte meanes to make her out of the 〈◊〉 The matter was thus A chylde of hers had ben sicke by the space of a yeare and so decayed as it were in a consumption At the lengthe it dyed in haruest tyme. She wente to her neyghboures and other frendes to desyre their healpe to prepare the chylde to the buryall but there was no body at home euery man was in the fielde The woman in a heauynesse and trouble of spirite wente to beeyng her selfe alone prepared the chylde to the buryall her husbande comynge home not hauynge greate loue towardes her accused her of the murther and so she was taken and brought to Cambridge But as 〈◊〉 as I coulde learne through earnest inquisition I thoughte in my conscience the woman was not gilty all the circumstances well consydered Immediately after thys I was called to preache before the kyng whyche was my firste sermon that I made before his 〈◊〉 and it was done at Wyndsore where his maiestye after the sermon was done did most 〈◊〉 talke with me in a gallerye Nowe when I sawe my tyme I kneeled downe before hys Maiestye openyng the whole matter and afterwarde moste humblye desyred his Maiestye to pardone that womanne For I thoughte in my conscience she was not giltye elles I woulde not for all the worlde sewe for a murtherer The kyng moste graciousely hearde my humble requeste in so muche that I had a pardon redy for her at my retourne homewarde In the meane season that same woman was deliuered of a chylde in the toure at Cambridge whose Godfather I was and mystresse Cheeke was godmother But all that tyme I hidde my par don and tolde her nothyng of it onely exhortyng her to confesse the trueth At the lengthe the tyme came whan she looked to suffre I came as I was wonte to dooe to instructe her she made greate mone to me and moste earnestlye requyred me that I would fynde the meanes that she myghte bee 〈◊〉 〈◊〉 her sufferynge For shee thoughte she shoulde haue bene damned yf she shoulde suffer without purification Where mayster Bilney and I tolde her that that that lawe was made vnto the Iewes and not vnto vs and that women lyeng in chyldbedde 〈◊〉 not vncleane afore God neither is purification vsed to that end that it should clense from sinne but rather a 〈◊〉 and 〈◊〉 law made for natural honestie sake signifieng that a woman before the time of her purification that is to say as long as she is a grene woman is not mete to do such acts as other women nor to haue 〈◊〉 with her husband for it is against natural honestie and again the cōmon wealth to that ende purification is kepte and vsed not to make a 〈◊〉 or holynesse of it as some doo whyche thynke that they maye not fetche neyther fyre nor any thynge in that house where there is a greene woman whiche opinion is erronious and wicked For women as I sayde afore be as well in the fauour of god afore they be purified as after So we trauailed with this woman tyl we brought her to a good trade and at the length shewed her the kyngs pardon and let her go ¶ This tale I tolde you by this occasion that though some women bee verye vnnaturall and forgette their chyldren yet when we heare any bodye so reporte we should not be to hastye in beleuynge the tale but rather suspende oure iudgementes till we know the truth And againe we shall marke hereby the great loue and louyng kyndnes of GOD our louing father Who sheweth himselfe so louing vnto vs that notwithstandyng women forget sometymes their owne naturall children yet he wyll not forgette vs he will heare vs whan we call vppon hym as he sayeth by the Euangelist Mathew Aske and it shal be geuen vnto you Seeke and ye shall fynde knocke and it shal be opened vnto you c. Then he commeth and bringeth in a prety similitude saying Is ther any mā amongest you which if his son aske bread wyl offer him a stone yf ye then Cum sitis mali beyng euyll can geue your Chyldren good giftes c. In these woordes where he sayeth Cum sitis mali whiche be euyll he geueth vs oure owne proper name he paynteth vs out he pincheth vs he cutteth of our comes he plucketh doun our stomacks And here we lerne to acknow lege our selues to be wicked to knowe him to be the welspring fountain of al goodnes and that al good things come of him Therfore let euerye man thinke lowly of himselfe humble himselfe and call vpon god which is redye to geus vs not onely bread and drinke or other necessaries but the holye ghoste to whome will he geue the holye ghoste to lordes and ladies to gentilmen or gentilwomen No not so he is not ruled by affections he hath not respecte vnto personages Poscentibus sayeth he vnto those whiche call vppon hym beyng riche or poore lordes or kinghtes beggers or ryche he is redy to geue vnto them whanne they come to him And thys is a greate comforte vnto those whyche bee poore and myserable in this worlde For they maye be assured of the helpe of GOD yea and as boldely goe vnto him and desyre his helpe as the greatest kyng in earthe But we muste aske we must inquyre for it He would haue vs to bee importune to be earnest and diligent in desiring than we shall receiue whan we come with a good fayth and confidence To whom shall we call not vnto the Sayntes poscentibus illum sayeth he those that call vpon him shal be hearde therfore we ought to come to him onely and not vnto hys Sayntes But one worde is lefte whiche we must needes consyder Noster oure he sayeth not my but our wherfore sayeth he our This woorde our teacheth vs to consyder that the Father of heauen is a common father as well my neighbours Father as myne as well the poore mannes Father as the ryche so that he is not a pecultar father but a Father to the hole churche and congregation to all the faythfull be they neuer so poore so vyle so foule and despysed yet he is their father as well as myne and therfore I shoulde not despyse them but cōsyder that God is their father as well as myne Here may we perceiue what communion is betwene vs so that when I praye I pray not for my selfe alone but for all the reste Agayne when they praye they praye not for themselues onely but for me for
is to beleue that all thynges be true that be spoken of hym that is to beleue that our ennemies be not able to go further than it pleaseth god And so did the Apostles whan they suffered for gods sake they beleued that god wold do with them accordyng to his woorde and promise And so they sanctified god that is they declared with their actes and dedes that God is a true and faithfull god This dyd the martyrs of god This did the. iii. yong men which would not worship the Idol set vp by the king therfore were cast into the bur ning ouen to which pain thei wer willing to go we know said they that god is able to helpe defend vs whan it plea seth him So muste we likewise 〈◊〉 oure selues vnto the crosse content to 〈◊〉 what soeuer he shall laye vpon vs. We may call vpon hym and desyre his helpe but we maye not appoynt vnto hym wyse and way how he shal help and by what meanes neither may we appoynt hym any tyme but onely sanctifie his name that is to call vppon hym for 〈◊〉 not doutyng but whan it is to his honor our profite to be deliuered that he wyll healpe But yf he helpe not but let vs suffre deathe happye are we For than we be delyuered from all trouble And so these thre yong men sanctified the name of god they beleued that god was a helper and so according to their belefe he holpe them meruailously shewing his power and defending them from the power of the fire In such wise did 〈◊〉 that good man whā Holofernes that sturdy capitain made great bragges what he would doo and how he would handle the Iewes This 〈◊〉 knowyng god and beleuyng hym to be the ruler ouer heauen and earthe stepte forwarde 〈◊〉 sayde to Holofernes If this people haue done wickednes in the sight of their GOD than let vs go vp against them but if this people haue not displeased their God we shall not bee able to withstand them for God shall defend them Here this Achior shewed himself to beleue that which was spokē of god in 〈◊〉 namely that god wold be a deliuerer defender of those which beleue in him But for al that he 〈◊〉 being be fore a gret mighty captain he was now hādled 〈◊〉 a vile beast but what thā happy ar those that suffre for gods sake The prophet saith Cōmenda domino viā tuā 〈◊〉 〈◊〉 Committe thy waye vnto the lorde and he shall bring it to passe that is to saye whan thou art in trouble call vpon the lord beleue in him and if it be good for thee he will deliuer thee so to sanctifie gods name is to beleue in him Lady Iudith that good godly and holy woman sanctified the name of the lord For she and her people beyng in great distresse and miseries she putte her hope in God she fasted and prayed deuoutly and afterward being moued or monished by a secrete admonition was not afraide to put her self in great daunger In so much that she toke in hand beyng a woman to kyll the greate capitayne of whom all men wer afrayde Holofernes I say she was not afrayde of hym I trowe she rebuketh the priestes which would appoint god a tyme as who saye he shal be no more my GOD except he come by that tyme whiche was verye wickedlye done of them For we oughte to bee at his pleasure whansoeuer and whatsoeuer he wil doe with vs we ought to be content withall Yf we were earnest and zelouse as we should be O howe hotte we woulde bee in promoting Gods honour and sanctifyeng hys name we woulde nor coulde not suffer that any bodye shoulde goe aboute to dishonest the holye name of GOD. But we be verye colde we care not for his honour we oughte to bee paciente in oure owne quarell whan any bodye doth vs wrong we ought to beare and forbeare it but in gods behalfe we oughte to be hotte and earnest to defende his honor as much as lyeth in vs to doe But it is cleane contrarye with vs for in oure owne quarell we be as hotte as coales But in gods cause for his honour we care not we regarde it as nothyng wheras it oughte moste aboue all to bee regarded For GOD he is iuste rightuouse faythfull and kynde and therfore we oughte to take his parte But nothing maketh more for the sanctifieng of gods holye name than to bee thankefull for suche giftes as we receiue at his handes And this halowing standeth in all things that may make for the furtherance of goddes honor To heare goddes worde and highlye to esteeme the same that is a halowyng of goddes name Howe halowe nowe those the name of GOD which refuse to heare the word of God or for lacke of preachers can not heare it and howe can they beleue when they heare it not Therfore they that do somwhat for the furtherance of learnyng for mainteinyng of scholes and scholers they sanctify gods holy name As for those preachers which haue bē in my time they go away How shal now this office of preching the office of saluation how shal it be mainteined except there be made some prouision for the same Here I could say muche agaynst those whiche let that office which withdraw the goodes wherwith scholes sholde be maynteined take it to thēselues but my audience is not therafter This office of preaching is the office of saluation for s. Paul sayeth Visum est deo per 〈◊〉 〈◊〉 saluos 〈◊〉 credentes It hath pleased God to saue the beleuers by the foolyshnes of preachyng how can they then beleue but by and thorough the office of preachyng preachers ar Christes vicares legatione funguntur pro Deo they are Christs ambassadours Saint Paule sayth Euangelium est potentia dei ad salutem omni credenti The gospell is the power of god vnto saluation for euery beleuer it is the mighty instrument of God Whan we saye Halowed bee thy name we desyre God that he thorough his goodnesse wyll remoue and put away all thyngs that may lette and stoppe the honor of his name But I feare me there be manye whiche woulde not that it should be so We desyre here that God wyll remoue all infidelity we require that all witchecraftes be remoued that art magike and sorcerie be pulled out nigromancy taken awaye and so nothing lefte but his holye worde wherewyth we may daily praise the name of God For I feare me there be a great meany in Englande which vse suche sorceries to the dishonor of God and theyr owne damnation We require here further that all heresy all poperye may be abolished and extinguished Further we require here that al wic ked liuing may be amended and reformed Next we require that all magistrates maye do their dueties Finallye we require that euery mā in his vocation
may do the work wherunto god hath called him There be many vocations The Magistrates vocation is to see that the common welth be wel ordered to see that the scholes be mainteined to see that the vniuersities be well furnished to see that iustice be executed that the wicked be punished and the good rewarded In summa to kepe euerye one in good order This is their duetye Further we praye that the priestes the spiritualtye or the churchemen as they call them doe their dueties to preache goddes worde to liue godly and to giue a good ensample by their conuersation els they doe against the honour of GOD and their owne honesty Lykewise we praye that seruauntes may doe their dueties For to bee a seruaunte is an honest estate and muche commended in Scripture and Scripture speaketh much to the comforte of them And truely those that lyue in the feare of god consydering that they serue not only their carnal maisters but God hymselfe they be in a good case but they may not bee eye seruauntes Saincte Paule noteth this fault and sayeth that they shal not be murmurers nor frowarde answerers Saincte Paule woulde haue them to lyue so that they maye ornate and sanctifye the name of God For that seruaunte that dothe the thyng whereunto he is called he dothe adorne his estate that seruaunte is a good gospeller that wyll not be an eye seruaunt There be some seruauntes whiche doe their dueties as longe as their maister is in syght but as soone as their maister is gone they playe the 〈◊〉 Unto such felowes I say beware for though your bodely maister see you not yet your great maister god seeth you and wyll punishe you Quod agis toto pectore agito What 〈◊〉 doest doe it from the bottome of thy hearte with a good wyll goe not awaye with the deuils Pater no ster as some doe doe all thinges with a good mynde For I tell you you bee not forgotten in Scripture you are muche commended in the same S. Paule speaketh very honourably of you saying Domino Christo 〈◊〉 you serue the lord Christ it becommeth not you to put a difference what busines you be commanded to do For whatsoeuer it be 〈◊〉 it with a good wil and it is gods seruice Therfore you oughte to do it in respect that god wold haue you to do so for I am no more assured in my preaching that I serue god than the ser uant is in doing such busines as he is commaunded to doe skouring the cādelsticks or whatsoeuer it be Therfore for gods sake consider the matter Some of you think if Christ were here you would go with him and serue him I tel you whan you folow your seruice and do such thinges as your maister and maistresse shall commande you you serue hym as wel as if he were here bodily He is not here bodily now but his worde is here Domino Christo seruitis sayth Saint Paule you serue the lorde Christe Therfore I desyre you in goddes behalfe to walke vprightly and godly Consyder what god sayeth vnto you 〈◊〉 qui facit opus domini negligenter Cursed be he that doth the worke of the lord negligently This scripture perteyneth to you as wel as to me For whā ye do your busines negligently you be cursed beefore the face of God Therfore consider the goodnesse of God that he woulde haue you as well saued as youre maisters Surelye me thinketh it is a great benefite of God to be a seruant For those that kepe houses must make a count afore god for their familye they must watche and see that all thinges bee well But a seruaunt when he can discerne what standeth with goddes commaundementes and what is against it it is ynoughe for hym but he must knowe that he ought not to obey his maister or mastresse whā thei wold commaunde him to doe against god in such a case he may re fuse withstand them For it is writen we must more obey vnto god then man we shold not do against god to please our maisters Again masters mistresses are boūd to consider their dueties to pay vnto their seruants their wages meat and drinke conuentent For it is a greate sinne to defraud the laborer of his wages for it is writē the cry of the laborers shal come before the lord it is a great faut afore god to de fraud thē but ther be som seruāts which be so wicked the thei wil cōplain wtout a cause whā they cannot haue that that they wold haue nor beare al the rule thēselues But I saye it is a great thing for a maister to 〈◊〉 his seruāt again that ser uāt which hath his whole wages doth but half his worke or is a sluggard that same fellow I say is a these afore god For lyke as the maister oughte to pay the whole `wages so likewise the seruaunt ought to do his whole worke Here I might haue occasion to shew howe man and wyfe ought to liue together how thei ought to be faithful louing and friendly one to the other how the man ought not to despise the wyse consydering that she is partaker with him of euerlasting lyfe Therfore the mā ought cohabitur to dwel with her which is a greate thing Agayne see how the woman oughte to behaue her selfe towardes her husband how faithfull she oughte to be Now whan they both yelde their dueties the one to the other then they sanctifie the name of god but when they doe contrary to their callyng then they slaunder the holy name of god Therfore let euery man and woman walke in their vocations We muste haue a good and earnest mynde and wyll to sanctify the name of God for that person that prayeth and desyreth of God that his name maye bee halowed and yet hath no will nor plesure to do it in dede this is not the right sanctifieng of the name of god S. Peter teacheth vs howe we shall sanctifie gods name saying Conuersationem 〈◊〉 gentes habentes bonam Haue a good holy conuersation liue vprightlye in your callyng so that your lyghte maye so shyne before men that they may see your good workes and so glorify god I wyll trouble you no longer it is better a littell wel perceiued and borne awaye then a greate deale hearde and 〈◊〉 behynde Consider wherfore our sauiour commaūdeth vs to call god our Father thā afterward way this 〈◊〉 art heauen Than come to the petition halovved be thy name waye and consider this For nowe is the tyme wherein the name of god shold be halowed For it is a pitifull thing to se what rule and dominion the deuil beareth howe shamelesse men be how the name of god is brought in derision Therfore let vs saye from the bottom of our hearte Sanctificetur halowed that is to saye lord God thorough thy goodnes remoue all wickednes giue
vs grace to liue vprightlye And so consider euerye worde for it is better one woorde spoken with good affection then an hundred withoute it Yet I doe not say this to lette you from saying the whole Pater noster but I say one worde well sayd is better then a great many els Kede thoroughout all the Scripture and ye shall synde that all faithfull men haue made but shorte prayers Abraham Isaac Iacob Dauid Ezechias our sauieur himself in the garden sayth Pater si possibile est trāseat à me calix iste Father if it be possible let this cuppe passe from me Thys was but a shorte prayer So likewise satnet Stephen sayth Pater ignosce iilis quia 〈◊〉 quid faciunt The publicane praying in the temple made but a shorte prayer saying propitius esto mihi peccatori Lord be mercifull vnto me a synner So the theefe hanging vpon the crosse sayeth Domine memento mei cum veneris in regnum tuum Lord remem ber me whan thou commest in thy kingdome here was not much bablyng But I speake not this to dissuade you from longe prayer whan the spirite and the affections doe serue for our sauiour himselfe spente a whole nighte in prayer Sanctificetur Halowed be thy name that is to saye lorde remoue awaye thy dishonor remoue away sin moue thē the be in authoritye to do their dueties moue the man and wife to liue rightly moue seruantes to do well And so it should be a great griefe vnto vs whan we shoulde see any body dishonor the name of God in so muche that we should crye out our Father Halowed be thy name This one thing beare away with you aboue all others cousyder that when we wil come to god and talke with him we muste be penitent synners we must abhorre synne purpose to leaue them and to lyue vprightly whiche graunte vs god the Father Sonne and holy ghoste Amen The third Sermon vpon the Lordes prayer made by M. Latymer ADueriat regnum tuum Thy kingdom come This is the seconde petition of the lordes praier I truste you haue not forgotten your 2. lessons before rehearsed vnto you Fyrste the beginning of the lordes prayer what a treasure of doctrine is contayned in euerye worde Our what it signifieth Father what it meaneth and than this additiō vvhich art in heauen How many thin ges is to be noted by euery one of those wordes and I trust also you haue remembred the contentes of the first petition Sanctificetur nomen 〈◊〉 Halowed bee thy name Here I tolde you wherein standeth the holines of his name what it meaneth namely we requyre that his name may be sanctified in vs that is to say we requyre that all oure conuersati on s maye be to the honour of God which foloweth whan we indeuour our selues to doe his pleasure whan we heare hys worde with great diligence and earnest reuerence and so walke in the workes of our vocation euery man whereunto God hath appointed him And because the worde of God is the instrumente and fountayne of all good thinges we praye to god for the continuance of his worde that he wyll sende godly and well learned men amongest vs which may be able to declare vs his will and pleasure So that we may glorifye hym in the honour of our visitation when god shal visite vs and rewarde euery one according vnto his desert One thing we must well consider and not forget it namelye that our sauiour teacheth vs to praye and desire of God that his name may bee halowed Where he paynteth vs in our owne colour and would haue vs to confesse oure owne 〈◊〉 that we be not hable to doe any thyng accordyng to gods will excepte we receiue it first at his handes Therfore he teacheth vs to praye that god will make vs able to do all thinges according to his will and pleasure Adueniat regnum tuum This is our request Thy 〈◊〉 come thou father we beseche let thy kingdom come to vs. Here we praye that the kingdom of god come not to one onely but to vs al. So that when I say this praier I require god that he wil let his kingdom come to you as well as to me Again when you pray you pray as well for me as for your owne selues Let thy kingdome come You muste vnderstande that to speake properly these wordes are not to bee vnderstande of godnes inferiour kyngdome of his earthlye kyngdome as though it did hange vpon our petitions so that he could not bee Lorde and ruler ouer the earthe excepte we praye for hym No we praye not for his inferiour kingdom to come for it is come alreadye he ruleth and gouerneth all thinges He is called in scripture Rex regum The king aboue al kin ges Dominus dominantium the lord aboue al lordes therfore be reuleth and gouerneth all thinges according to his will and pleasure as scripture saith Voluntati eius quis resi stet who will withstand his will So our saulor reporteth saieng Pater meus operatur vsque mo do My Father worketh hitherto I worke also what wor keth he he worketh the workes of gouernaunce For at the first beginning he did create all thinges But he lefte them not so He assisteth them he ruleth thē accordyng to his wil. Therfore our sauior doth not teach vs to pray for his world ly kingdome to come For he ruleth alreadye as lord kyng yea and all the kynges and rulers rule by him by his permission as Scripture witnesseth per me Reges regnant Thorough me that is by my permission kynges do reigne I would wishe of god that all kynges and potentates in the world would consider this well and so endeuor themselues to vse their power to the honor and glory of god and not to presume in their strength For this is a good monition for them when god saith per me reges regnant Thorough me kynges do reigne yet they bee so vnder gods rule that they canne thynke nothing nor do any thing withoute Goddes permission For it is written Cor regis in manu domini quo vult vertit illud The heart of the king is in the hand of the lord and he turneth the same whether soeuer it pleaseth him This is good to be considered and specially subiectes shoulde marke this texte well whan the rulers bee harde and oppresse the people thinke euer Cor 〈◊〉 in manu domini The kynges hearte is in the gouernaunce of GOD. Yet whan thou art ledde to prison consyder that the gouernoures hearte is in the hande of the Lorde Ther fore yelde obedience make thy mone vnto GOD and he wyll helpe and canne helpe Surelye I thynke there bee no place in scripture more pleasaunte than thys The heart of the kynge is in the hande of GOD. For it maketh vs sure that no man canne hurte vs wythoute the permission of
that gods will maye be done And we should be con tent to lose oure lyues for rightuousnes sake For he that loseth his lyfe for because he wil not agree to the 〈◊〉 of god he seketh that gods will may be done Happy is that man for he syndeth his lyfe he loseth it not For Christ wylbe his keper Ioab that greate and valiaunte capitaine he knew well ynough when Dauid sent vnto hym good Urias with letters he knew I saye that the kynges will was against gods will yet he looked thorough his fyngers he wynked at it he wold rather do the wicked wyll of the kyng than the will of God Of suche 〈◊〉 there be a great number whiche care not for the honour and wyll of god These chaplaynes about the king and great men had neede to say 〈◊〉 voluntas tua Our father Thy vvill be done but they are verye slow and slacke they winke commonly at all matters be they neuer so 〈◊〉 They be Capellani ad manus They wyll not 〈◊〉 mundum de peccato they dare not rebuke the world of sinne they dare not doe as the prophete commaundeth vnto them to doe whan he saith Audiant montes 〈◊〉 domini let the 〈◊〉 heare the iudgementes of the lorde though the smoke as he saith 〈◊〉 montes fumigabūt Touche the 〈◊〉 and they will smoke Yea and though they smoke yet stryke thē spare thē not tel thē theyr faults But great mē cānot suffer that to be so rebuked their chapleins muste be faught a discretion if they will go so to wurke They 〈◊〉 commonly magistrates should be brought out of estimation yf they shoulde be handled so Syrs I wyll tel you what you shal do to kepe your estimation and credite do well handle vprightly and indifferently al matters defend the people from oppressiōs do your office as god hath apointed you to do whan you do so I war rant you you shall keepe your estimation and credite And I warrant you againe the preacher will not strike nor cut you with his sworde but rather praise you and commende your weldoings Els whan you do nought and wickedly oppresse the poore and geue false iudgements whan you do so that is negodly preacher that will hold his peace and not strike you with his sworde that you smoke againe But it is commenly as the scripture sayth Laudatur impius in desideriis animae 〈◊〉 The wicked is praised in the desyres of his wickednes Chaplaines wyll not doe their ducties they will not drawe their swordes but rather flatter they wil vse discretion But what shall folow Mary they shal haue gods curse vpon their heades for theyr labour this shal be al their gaines that they shall get by their flatterings An other scripture saith Qui po estatem exercent hi benefi cia vocantur The greate and mighty men be called benefactours weldoers but of whom be they called so Mary of 〈◊〉 terers of those which seke not to do the wyll of God but the pleasures of men S. John Baptist that hardy knight and excellent preacher of god he said this petitiō right with a good faith Our father Thy vvill be done Therfore he went to the king saying Nō licet tibi Syr it is not lauful for thee to do so See what bold nes he had how hoate a stomacke in gods quarell to defende gods honor glory But our 〈◊〉 what do they nowe a 〈◊〉 Mary they winke at it they wyl not displease for they seeke 〈◊〉 they seke benefices therfore they be not worthy to be gods officers Esaias that faithful minister of god he is a good plain felow he telleth them the matter in plain saying Argentum tuum versum est in 〈◊〉 principes tui infideles socii furum Thy siluer is turned to drosse thy princes are vnfaithfull and felowes of theues he is no flatterer hetelleth them that truth Thy princes said he are 〈◊〉 subuerters of iustice This Esay did for he had respecte to gods word he perceiued things amisie he knew that it was his parte to admonish to cut them with his sword Would god our preachers would be so feruent to promote the honor and glory of god to admonish the great and the smal to do the wit of the lord I pray god they may be as feruent as our sauiour was whan he said to his disciples Moos 〈◊〉 est vt faciam vo luntatem patris mei qui est in coelo My meat is to do the wit of my father which is in heauē that is to say you are no more desirous to eate your meate when you be a hongry then I am to do my fathers wil which is in heauen By what occasiō our sauiour saith these words you shal perceiue whā you consider the circumstances I pray you reade the chapter it is the. 4. of John The story is this He sendeth his disciples to a toune to bye meate where it appeareth that our sauiour had money after their departure he setteth him doune which was a soken that he was a weary and I warrant you he had neuer a cusshyne to lay vnder him Now as he was syttyng so there com meth a womā out of the toune to fateh water he or syred her to geue him drinke She made answer wil you drink 〈◊〉 whi cheam a Samaritain So they wēr 〈◊〉 in their talk at that lēgth he bad her go cal her hus bād she made answer I haue no husbād thou saiest wel said our sauior for thou hast had 5. this that thou hast now is not thy husbād so he reueled himself vnto her 〈◊〉 men peraduenture wyll say what meaneth this that our 〈◊〉 talketh alone with this woman Answer his humility and gentilnes is shewed herein For he was consente to talk with her beyng alone and to teach her the way to hea uen Agayne some men may learne here not to be so 〈◊〉 in their iudgementes that when they see 〈◊〉 persons talke together to suspect them For in so doyng they mighte 〈◊〉 our sauior himself It is not good it is against the wil of god to iudge rashely I know what I meane I know what vnhay py tales be abroad but I can do no more but to geue you war ning Now the woman went her way into the city making much 〈◊〉 how she had found the Messiah the sauior of the world in so much that a great many of the Samaritaines came oute vnto him Now as the woman was gone the disciples desired him to èate he made thē answer Ego aliū cibum habeo I haue other meat thā they thought some body had brought him som 〈◊〉 at that length he breaketh out saith Hic est cibus mcus vt 〈◊〉 〈◊〉 is 〈◊〉 quod misie me I am as desirous to do my fathers wil as you be of meate drinke let vs now for gods sake be so desirous to
let them alone This was a good mynde in Dauid there be but fewe kynges now that wold do so Now at the length god was moued with pitye and sayde vnto the angell Sufficit contine manum it is though leaue of by and by the plague cessed Where you see how redye the aungels of GOD bee to doe the Lordes commaÌ„vemit After that Dauid was minded to be thankfull vn to god offer a great sacrifice vnto him so remoue that wrath of god And therfore he made sute to one of his subiects for cer tain grouÌ„ds to build an altar vpoÌ„ that same maÌ„ was willing to geue it vnto that king frely But Dauid wold not take it at his handes where kings 〈◊〉 learne that it is not lauful for them to take a way other mennes landes to their owne vse This good kig Dauid wold not take it wheÌ„ it was offred vnto him He did not as Achab that wicked 〈◊〉 which did Naboth wroÌ„gin taking away his vinyard against his wil. An other ensaÌ„ple wherin apereth how diligeÌ„ily that angels do gods coÌ„maÌ„demeÌ„ts Senacherib king of that 〈◊〉 hauiÌ„g a capitam called 〈◊〉 which capitaine after that he had besieged HierusaleÌ„ spake 〈◊〉 words against god that almighty sayeÌ„g to that Iewes Think you that your god is able to help you or to defeÌ„d you froÌ„ my haÌ„d Now Ezechias that good kyng hering such blasphemo ' words to be speke agaist god fel to praier desired god for aide sent for the prophet Esai asked him couÌ„sel Th end was god sent his angels which killed an Clxxx. v. thousaÌ„d of that AssiriaÌ„s in one night that king him self scaÌ„t escaped with great daÌ„ger feare gat him home Here you see what a god our god is whose wil we ought to do Therfore let vs endeuor our selues to do his wil pleasure whan we ar not able to do it as we be not in dede let vs call vnto him for helpe and ayde The other heaueÌ„ is called a corporal heueÌ„ where that son the moone the starrs ar which heaueÌ„ doth gods coÌ„mandemeÌ„t to As it appereth in that bokes of Iosue that kings how that son stode at that coÌ„mandemeÌ„t of god IteÌ„ how that shadow went backward like as Job saith Precepisti soli 〈◊〉 noÌ„ oritur Thou gauest coÌ„ maÌ„dement to that sun it arose not therfore at that coÌ„mandement of god thei kepe their ordinaric course as god hath coÌ„manded them in that first beginning IteÌ„ the raine that snowe come at his coÌ„mandemiÌ„ts in suÌ„ma nothing rebelleth in his estate wherin it was set at that first but Man that man will not be ruled by him all other things be obedieut rain cometh whaÌ„ god wil haue it snow at his time We rede in Achabs time that Elias that pro phete 〈◊〉 that raine for iii. yere vi monthes for to punishe the people wherof folowed a great dearth Afterward at that request of the same Elias god sent raine whiche tempered the groud to bring frutes I think there be some Elias abroade at this time which stoppeth the raine we haue not had rayne a good whyle Therfore lette vs praye to God that we maye do his wil and than we shal haue al things necessary to soule body For what was this Elias obnoxiê° affectibê° a sinfull maÌ„ borne coÌ„cesued in sin yet god seing his confideÌ„ce grauÌ„ted his requests For he was a maÌ„ that feared that lord trusted in him therfore god loued him heard his praier Therfore I say let vs do as he did thaÌ„ god wil heare our praiers but we are flesh ly we are carnal we do caÌ„ nothig perfectly as we ought to do wherfore we haue nede to say with s. Augustine 〈◊〉 〈◊〉 preci pis precipe quod uis Lord do thou with in me what thou coÌ„mauÌ„ dest then coÌ„mauÌ„d what thou wilt For we of our own streÌ„gth power are not able to do his commauÌ„demeÌ„ts but that lack oursa uior wil supply with his fulfillig with his perfectnes he wil take away our imperfectnes Now since we haue spokeÌ„ muche of praier I wil desire you let vs pray together so make an end but you must pray with a penitent heart For god wil not heare that praier that procedeth from an impenitent heart it is abominable in his sight I desire you to say after me Our father c. Amen The. v. sermon vpon the Lordes praier made by maister Hugh Latymer PAneÌ„ nostruÌ„ quotidianuÌ„ da nobis hodie Giue vs this day our daily bread This is a very good praier if a body shold say no more at one time but that for as we see our nede so we shall pray whan we see goddes name to be dishonoured 〈◊〉 and yl 〈◊〉 of then a maÌ„ a saithfull maÌ„ should say Our father which art in heauen halowed be thy name Whan wee see the deuill reigne and all the worlde folowe his kingdeme then we maye saye Our father vvhiche art in heauen thy kingdome come Whan we see that the worlde foloweth her owne desyres and lustes and not goddes wyll and his commaundementes and it greeueth vs to see thys we 〈◊〉 sorye for it we shall make oure 〈◊〉 vnto god for it 〈◊〉 Oure father whiche art in heauen Fiat voluntas 〈◊〉 Thy 〈◊〉 be done when we lacke necessaries for the maintenance of this lyfe euery thing is dere then we may say Our father which art in heauen giue vs this day our dayly bread Therfore as we see cause so we should pray And it is better to say one of these short prayers with a good faythe then the whole psalter without fayth By this nowe that I haue sayde you maye perceiue that the common opinion and estimation whiche the people haue had of this prayer the lordes praier I saye is farre from that that it is in deede For it was 〈◊〉 for nothing for whaÌ„ we bee disposed to despise a man and call him an ignoraunte foole we say he can not say his 〈◊〉 noster and so we made it a lighte matter as though euery man knew it But I tell you it is a great matter it conteineth waightie thynges if it be wayed to the very bottome as a learned man coulde doe but as for me that that I haue learned out of the holy scripture and learned mens bookes which expounde the same I wyll she we vnto you but I entende to be short I haue bene very long before in the other petitions which some thyng expounde those that folow therfore I will not tarye so long in them as I haue done in the other Geue vs this day our dayly bread Euery woorde is to be considered for they haue their importance This word bread signifieth all maner of sustinance for the preseruation of this life all thinges whereby man shoulde lyue are contayned in this word Breade
〈◊〉 〈◊〉 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
suum mendax est whosoeuer saith I loue god and hateth his brother that man or woman is a lyer For it is impossible for me to loue god hate my neigh bour And our sauiour saith Si orauetitis remittite whā you will pray forgeue first els it is to no purpose you gette nothyng by your prayer Like wise we see in the parable of that king which called his seruauntes to make an accompte and pay their dettes where he remitteth one of them a great sum of money Now that same fellow whom the lord pardoned wente out and toke one of his felow seruauntes by the necke and handled him moste cruelly sayeng giue me my money He had forgotten belike that his lord had forgiuen him Now the other seruants seyng his cruelnes came vnto the kyng and told him how that man vsed himselfe so cruelly to his felow The lord called him again after great 〈◊〉 caste him in prison there to lye tyll he had paied the least farthing Upon that our sauiour saith Sic pater meus coelestis faciet vobis si non remiseritis vnusquisque fiatri suo de cordibus 〈◊〉 Thus will my heauenly father also do vnto you yf ye forgeue not euery one his brother euen from your heartes Therfore let vs take hede by that wicked seruant which woulde not forgeue his felowe seruaunt when he desyred of him forgeuenes saying patientiam habe in me omnia red 〈◊〉 haue pacience with me saith he and I will pay thee all my dettes But we can not say so vnto god we must onelye call for pardon There be many folke which whan they be sicke they say O that I mighte liue but one yere longer to make amendes for my sinnes which saying is very noughte and vngodly For we are not able to make amendes for our synnes only Christ he is the lambe of god which taketh away our synnes Therfore whan we be sicke we should say Lord god Thy wil be done if I can do any thing to thy honour and glorye Lord suffer me to liue longer but thy wil be done As for satisfaction we can not do the leaste piece of it You haue heard nowe howe we ought to be willing to forgeue our neighbours their sinnes which is a very token that we be children of god to this oure sauiour also exhorteth vs saying Si frater 〈◊〉 habet aliquid 〈◊〉 te relinque c. If thou offerest therfore thy gift before the aultare and there remembrest that thy brother hath somewhat against thee leaue thou thy gifte there before the aultare and go first and be reconciled vnto thy brother Leaue it there saith our sauiour yf thy brother haue any thing against thee go not about to sacrifice to me but firste aboue all thinges goe and reconcile thy self vnto thy brother On suche wise saint Paule also exhorteth vs saying Volo viros orare 〈◊〉 ira disceptatione I wold haue men to pray without angre disceptation There be many wranglers and braulers now a days whiche do not well they shall well knowe that they be not in the fauour of god god is displeased with them let vs therfore giue vs our 〈◊〉 to 〈◊〉 so that we may loue god and our neighbour It is a very godly prayer to say Lord forgiue vs our trespas ses as we forgiue them that trespasse against vs. But there be peraduenture some of you which wil say The priest can absolue me and forgeue me my sinnes Syr I tell thee the priest or minister cal him what you wil he hath power giuē vnto him from our sauiour to absolue in suche wise as he is commaunded by him but I thinke ministers be not greatly troubled therewith for the people seke their carnal liberties which in dede is not wel a thing which misliketh god For I would haue them that are greeued in conscience to goe to some godly man which is able to minister gods word there to fetch his absolucion if he canne not be 〈◊〉 inthe publike sermon it wer truly a thing which wold do much good But to say the truth there is a great faulte in the priestes for they for the most part be vnlearned wicked seeke rather meanes waies to wickednes than to godlines but a godly minister which is instruct in the word of god can may absolue in opē preaching not of his owne authority but in the name of god for god saith Ego su qui deleo 〈◊〉 I am he saith god that clense thy sinnes But I may absolue you as an officer of Christ in the 〈◊〉 pulpet in this 〈◊〉 As in any as 〈◊〉 their sinnes vnto god acknowleging 〈◊〉 〈◊〉 to be sinners beleue that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath take away their sins haue an 〈◊〉 〈◊〉 to 〈◊〉 sin as many I say as be so 〈◊〉 〈◊〉 〈◊〉 as an officer of Christ as his tresurer 〈◊〉 you in his 〈◊〉 This is the 〈◊〉 that I cā make by 〈◊〉 word Again as many as wil 〈◊〉 in defence of their 〈◊〉 will not acknowledge them nor purpose to leaue them and so 〈◊〉 no 〈◊〉 in our sauiour to be saued by him 〈◊〉 his 〈◊〉 to them I say Ego ligo 〈◊〉 I 〈◊〉 you and I 〈◊〉 not 〈◊〉 they shal be bounde in heauen Forthey be the 〈◊〉 of 〈◊〉 deuyl as long as they be in such 〈◊〉 and purpose to sin 〈◊〉 you see how and in what wise a preacher may absolue 〈◊〉 but he can not do it of 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 wyse he mast do it according as Christe 〈◊〉 〈◊〉 him Yf god nowe commaund to forgiue him qui 〈◊〉 contra me that sinneth against me how muche more must I be reconciled to him whome I haue offended I must go vnto him and desire him to forgeue me I must acknowledge my fault so humble my self before him Here a man mighte aske a question saying What yf a man haue offended me greuously and hathe hurte me in my good or slaundred me and is 〈◊〉 in it standeth in defence of himself and his owne wickednesse he wyll not acknowledge hymselfe shall I forgeue hym Aunswere Forsothe GOD hymselfe dothe not so he forgeueth not synnes excepte the sinner acknowledge himself confesse his wickednes and cry him mer cye Nowe I am sure god requireth no more at our handes than he doth himselfe Therfore I wil say this yf thy neighbour or any man hath done against thee and will not 〈◊〉 his faultes but wickedly defendeth the same I for my owne discharge muste putte awaye all rancour and malyce oute of my hearte and bee redye as farre foorthe as I am able to helpe hym yf I doo so I am discharged afore god but so is not he For truely that sturdye fellow shall make a heauy counte afore the rightuous iudge Here I haue occasion to speake agaynst the Nouatians whiche denye remission of synnes theyr opinion
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
which maried his sonne Luke saith A certain 〈◊〉 〈◊〉 a great supper but there is no difference in that very substance of the matter for 〈◊〉 〈◊〉 to one purpose Here is made mention of a feast maker therefore we must cōsider who was this feast maker secōdarily who was his sonne thirdly we must consider to whome he was maried who were they that called the 〈◊〉 fourthly who 〈◊〉 the gests And than we must know how the gest callers behaued thē selues and then howe the gestes behaued themselues towardes them that called them Whan all these circumstances he considered we shall synde 〈◊〉 good matters couered and hydde in this Gospell Now that I may so handle these matters that it may turne to the 〈◊〉 of your soules and to the discharge of my office I wyll moste instantely desyre you to 〈◊〉 vp youre hearts vnto God and desyre his diuine maiestie in the name of his only begotten sonne our sauior Iesus Christ that he wil geue vnto vs his holy ghost vnto me that I may speke the woorde of God and teache you to vnderstande the same vnto you that you may heare it fruitefully to the edification of your soules so that you may be edified through it youre lyues reformed and amended so that his honour and glorie may increase dayly amongost vs. And therfore I shall desire you to saye with me Our father c. DERELY beloued in the Lord the gospell that is redde this day is a parable a similitude or comparison For our sauiour compared the kyngdom of GOD vnto a man that made a mariage for his sonne And here was a mariage At a mariage you knowe there is commonly great feastynges Nowe you must know who was this feast maker and who was his sonne and to whom he was maried and who were these that should be called and who were the callers 〈◊〉 they behaued them selues and how the gestes behaued them selues towardes them that called them Now this mariage maker or feast maker is almighty god Luke the Euangelist calleth him a man saying A certayne man ordeined a great supper He called him a mā not that he was 〈◊〉 or hath taken our 〈◊〉 vpon him no not so for you must vnderstand that there be thre persons in the 〈◊〉 God the father god the sonne and god the holy ghost And these three personnes 〈◊〉 the sonne with manhode so that neither the father neither the holy ghost toke flesh vpō them but onely the sonne he tooke 〈◊〉 flesh vpon him taking 〈◊〉 of the vyrgin Mary But Luke called god the father a man not because he toke 〈◊〉 vpon him but onely compared 〈◊〉 vnto a man not that he wyll affirme him to be man Who was he now that was maried who was the 〈◊〉 Mary that was our sauiour 〈◊〉 Christ the second person in the destie the eternall sonne of god who should be his spouse to 〈◊〉 was he maried Mary to his churche and congregation for he woulde haue all the worlde to 〈◊〉 vnto him and to be maried vnto him but we see by dayly experience that the moste 〈◊〉 refuse this 〈◊〉 But here is shewed the state of that church of God for this mariage this 〈◊〉 was begunne at the beginnyng of the worlde and shall endure to the ende of the same yet for all that the most part refused it for at the very beginning of the world euer the most part refused to com And so it appereth at this our tyme how little a numbre 〈◊〉 to this weddyng and feast though we haue many callers 〈◊〉 〈◊〉 be but fewe of those that come So ye heare that 〈◊〉 is the 〈◊〉 the bridegrome is Christ his sonne 〈◊〉 Sauior the bride is the congregation Nowe what maner of meate was prepared at this 〈◊〉 〈◊〉 For ye know it is commonly seene 〈◊〉 at a 〈◊〉 the 〈◊〉 meate is prepared that can be gotten What was the chiefest dysh at this great 〈◊〉 what was the 〈◊〉 〈◊〉 Mary it was the bridegrome hymselfe for the father the feast maker prepared none other 〈◊〉 of meate for the geastes but the body and blood of his owne naturall sonne And this is the chiefest dyshe at this banket 〈◊〉 truely is a meruaylous thyng that the father offereth his sonne to be eaten Uerily I thynke that no man hath hearde the lyke And trewely there was neuer suche kynde of feastynges as this is where the father wyll haue his sonne to be eaten and his blood to be dronke We reade in a storye that a certayne man had eaten hys sonne but it was done vnwares he knewe not that it was his sonne elles no doubte he woulde not haue eaten hym The storye is this There was a kynge named Astyages whyche had hearde by a Prophecye that one Cyrus shoulde haue the rule and dominion ouer his realme after his departure whyche thyng troubled the sayde kyng very sore and therfore sought all the ways and meanes howe to gette the sayde Cyrus out of the waye howe to kyll hym so that he shoulde not be kyng after hym Nowe he had a noble man in his house named Harpagus whom he appoynted to destroye the 〈◊〉 Cyrus but howe soeuer the matter went Cyrus was preserued and kept alyue contrary 〈◊〉 the kynges mynde Whyche thyng whan 〈◊〉 hearde what 〈◊〉 he Mary this Harpagus that noble man which was put in trust to kyl Cyrus had a sonne 〈◊〉 the court whom the king commanded to be taken his head handes 〈◊〉 to be cut of and his body to be prepared rosted or sodden of the beste maner as coulde be 〈◊〉 After that he byddeth Harpagus to come and eate with him where ther was 〈◊〉 〈◊〉 one dyshe commynge after an other At lengthe the kyng asked him Syr how liketh you your fare Harpagus thanketh the king with muche praisyng the kinges banket Now the kyng perceyuyng 〈◊〉 to be merily disposed 〈◊〉 one of his seruauntes to bryng in the head 〈◊〉 and feete of Harpagus sonne whiche whan it was doone the kyng shewed hym what 〈◊〉 of meate he had eaten askyng hym howe it lyketh hym Harpagus made answere though with an 〈◊〉 hearte Quod Regi placet id 〈◊〉 quoque placet Whatsoeuer pleaseth the kyng that also pleaseth me And here we haue an ensample of a flatterer or dissembler for this Harpagus spake againste his owne heart and conscience Surely 〈◊〉 〈◊〉 〈◊〉 ther be a great many of flatterers in our time also which will not bee ashamed to speake against their owne heart 〈◊〉 like as this Harpagus did which had no dout a 〈◊〉 hearte in his 〈◊〉 the act of the kyng 〈◊〉 hym yet for all that with his tong he praised the same So I say we rede not in any storie that at any tyme any father had 〈◊〉 his 〈◊〉 willingly wittingly And this Harpagus of whom I rehersed the storie did it vnwares But the almightie god which prepared this feast
for all the world for all those that will come vnto it he 〈◊〉 his only sonne to be eaten and his blood to be dronken 〈◊〉 he loued his 〈◊〉 well because he 〈◊〉 them with so costly a dish Again our sauior the bride grome offreth him self at his last supper which he had with his disciples his body to he eaten and his blood to be dronke And to the intent that 〈◊〉 should be doone to oure greate comforte and than agayne to take away all cruelty 〈◊〉 and horriblenes he sheweth vnto vs how we shall 〈◊〉 him in what maner and forme 〈◊〉 spiritually to our greate comfort so that who so euer eateth the mysticall bread and drinketh the 〈◊〉 〈◊〉 worthily according to 〈◊〉 〈◊〉 of Christ he receiueth surely the very body and blood of Christ spiritually as it shal be most cōfortable vnto his soule He eateth with the mouth of his soule and digested with the stomacke of his soule the body of Christ. And to be short who soeuer beleueth in Christ putteth his hope 〈◊〉 and confidence in him he eateth and 〈◊〉 him for the spirituall eating is the right catyng to euerlastyng lyfe not the 〈◊〉 all eating as the 〈◊〉 vnderstode it for that same corporall 〈◊〉 on which they set their myndes 〈◊〉 no commodities at all it is a spirituall meate that 〈◊〉 oure soules But I 〈◊〉 you how muche is this supper of Christ 〈◊〉 amongest vs where he himself 〈◊〉 vnto vs his bodye and bloud How much I say is it regarded how many receiue it with the curate or minister O Lord how blynde and dull are we to such thinges which 〈◊〉 to our saluation But I pray you wherfore was it ordayned principally Answere It was ordeyned for our helpe to helpe our memorye withal to put vs in mynde of the great goodnes of god in redemyng vs from euerlasting death by the bloud of our 〈◊〉 Christe yea and to signifye vnto vs that his bodye and bloud is our meate and drynke for oure soules to feede them to euerlastyng life yf we were now so perfect as we oughte to be we shoulde not haue neede of it but to helpe our imperfectnes it was ordeyned of Christ for we be so forgetfull whē we be not pricked for warde we haue soone forgotten all hys benefites Therefore to the intent that we might better keepe it in memory and to remedy this our slouthfulnes our sauiour hath ordeyned this his supper for vs whereby we should remember his great goodnes his bitter passion and death and so strengthen our faith so that he 〈◊〉 this Supper for our sake to make vs to kepe in freshe memorye his 〈◊〉 ble beuefites But as I said before it is in a maner nothyng regarded amongest vs we care not for it we will not come vnto it how many be 〈◊〉 think ye which regard this supper of the lorde as much as a testorne but verye few no dout of it And I will proue that they regarde it not so muche if there were a proclamation made in this toune that whosoeuer would come vnto the churche at such an houre And there go to the communion with the curate should haue a 〈◊〉 whan suche a proclamation were made I thynke truely all the towne would come and celebrate the Communion to get a testorne But they will not come to receyue the bodye and bloud of Christ the foode and nourishment of their soules to the augmentation and strength of their faithe Doe they not more regarde nowe a testorne then Christe But the canse which lettes vs from the celebratyng of the Lords supper is this we haue no mynde nor purpose to leaue sinne and wickednes which maketh vs not to come to this supper because we be not redy nor meete to receiue it But I require you in gods behalfe leaue your wickednesse that ye maye receiue it worthely according to his institution For this supper is ordeyned as I told you before for our sake to our profites and commodities for yf we were perfect we should not 〈◊〉 this outward sacrament but oure sauiour knowyng our weakenes and forgetfulnes ordeyned this supper to the augmentation of our faith And to put vs in remembraunce of his benefites But we will not come there come no mo e at ones but suche as 〈◊〉 the holy loues from house to house whiche folow rather the custome than any thyng els Our sauioure Christ sayth in the gospell of saint John Ego sum panis viuas qui de coelo descendi I am the liuyng breade whiche came downe from heauen Therefore who 〈◊〉 feedeth of our sauiour Christ he shall not 〈◊〉 deathe shall not 〈◊〉 agaynst him his soule shall depart out of his body yet death shal not get the 〈◊〉 ouer hym he shal not be damned he that commeth to that mariage to that banket deathe shal be vnto him but an entrāce or a doore to euerlasting life Panis quem ego dabo caro mea est The breade that I will geue is my fleshe which I wil geue for the life of the world As many as will fede vpon him shall attaine to euerlasting lyfe they shall neuer die they shall preuayle agaynst deathe death shall not hurt them because he hath 〈◊〉 his strengthe if we wold consider this no doubt we would be more desyrous to come to the 〈◊〉 than we be we would not be so cold we wold be content to leaue our naughtle 〈◊〉 and come to the Lordes table Now ye haue heard what shall be the chiefest dishe at this mariage namely the body and blood of Christ. But nowe there be other dishes whiche bc sequeles or hangynges on wherwith the chief dishe is poudred that is 〈◊〉 of synnes Item the holy gost which ruleth and gouerneth our hertes Item the merites of Christ whiche are made ours for whan we 〈◊〉 vpon this dishe worthily than we shall haue 〈◊〉 of our synnes we shall 〈◊〉 the holy ghost 〈◊〉 all the merites of Christ are ours his fulfylling of the 〈◊〉 is ours and so we be 〈◊〉 before God and finally attayn to euerlasting life As many therfore as fede worthily of this 〈◊〉 shall haue all these thynges with it and in the ends euerlastyngelyse S. Baule saithe 〈◊〉 proprio filio suo non pepercir sed pro nobis omnibus tradidit illum 〈◊〉 non 〈◊〉 cum 〈◊〉 omnia 〈◊〉 donabit He which spared not his owne son but gaue hym for vs all how shall he not with hym geue vs all things also Therfore they that be in Christ are partakers of all his 〈◊〉 and benefites of 〈◊〉 life of 〈◊〉 He that hath Christ hath al things that are Christs He is our preseruation from damna tion he is our comfort be is our helpe our remedie 〈◊〉 we fede vpon hym than we shall haue remission of our synnes the same remission of 〈◊〉 is the greatest and most cōfortable thing that can
The almighty god which ruleth heauen and earth with his infinite power geue vs suche strength to vanquish the deuil and all hys might Amen The fourth Sermon of Maister Doctor Latymer Philip. 3. 〈◊〉 be folowers together of me and looke on thē which walke euen so as ye 〈◊〉 vs for an ensample for many walk of whō I haue told you often and now tell you weping that they are the enemies of the 〈◊〉 of Christ. This is the Epistle which is red this day in the churche conteineth many good things And this day two yere I entreated of the gospell of this day at Stamford And such maters as I had in hand wer gathered of a diligent person and put in prynte The Gospel was this Geue vnto Cesar that thing that pertaineth vnto Cesar and vnto god that thing that pertaineth vnto god I will reherse in fewe words that which I sayd at the same time The Pharisees and Scribes asked Christ our sauior whether they should geue tribute vnto Cesar or not for it irked them that they should pay tribute they thoughte it to bee a great seruitude but they asked Christ this question of a mis cheuous mynde intendyng to take him in his words but he disapointed thē pretily asking whose ymage the money bare they aunswered the Emperors then our sauior saith 〈◊〉 therfore vnto the emperour that that pertayneth vnto hym and vnto god that which pertaineth vnto god They spake nothing of god but onely of the tribute but our Sauiour in his answer telleth them and all the world their dueties yet he doth it with darke and couered wordes they confessed that the ymage was the emperors and so consequently subiects vnto him then our sauiour commaunded them to pay according vnto the order as themperor had agreed with thē that was their duety to do Our sauiour he referred them to their lawes signifieng that they ought to obey the lawes in 〈◊〉 common wealth and so ought we to do too for our sauior in his answer teacheth not only them but vs also for like as it was with the Iewes so is it with vs here in England Our soueraigne lord the king when he lacketh anye thing to the defence of his 〈◊〉 it is presented in the parliament there is required such things as be necessary for the kings affairs Now looke whatsoeuer is graunted vnto his maiesty by the parliament the whole realme is bound in conscience to pay it euery man as it is required of him and that is our due vn to the king namely to 〈◊〉 do our duties in all thinges towardes our soueraign lord the king as far forth as it is not against god we must obey him do his requests But now ye wil say this is a great bondage and a heauy yoke and ser uitude Consider therfore who speaketh these words who is he that commaunded vs to be obedient Mary our sauior him selfe Now he saith Meum iugum leue est my yoke is light how chaunced it then that he wil lay vpon me such a heauye 〈◊〉 it is a great burthen for me to forgo my goods as when there is a subsidie so that the king required 1. 〈◊〉 of euery pounde Now I am worth 40. pound and so I pay 40. shillings to which money that king hath as good right as to any 〈◊〉 whiche his 〈◊〉 hath And this I speake to this end for I feare this realm be ful of theues for he is a thefe that withdraweth any thing 〈◊〉 any man whosoeuer he be Now I put the case it is allowed by the parliamēt by common authority that the king shall haue i. shilling of euery pound there be certaine men appointed in euery shire which be valuers when I now either corrupt the valuer or sweare against my 〈◊〉 that I am not worth an C. li. when I am worth two hundred Here I am a thefe before god and shal be hāged for it in hel Now how many theues thinke 〈◊〉 〈◊〉 there in Englād which wil not be valued aboue x. li. whē they be worth a C. 〈◊〉 but this is a pitiful thing god wil punish them one day for gods matters are not to bee tristed withall Now ye will say this is a heauy yoke and intollera ble to beare 〈◊〉 I 〈◊〉 tell ye what ye shall 〈◊〉 Consider 〈◊〉 one with 〈◊〉 what Christ hath done for vs. 〈◊〉 what great 〈◊〉 〈◊〉 〈◊〉 he hath deliuered vs 〈◊〉 ye cōsider that this burthē which the king 〈◊〉 vpō vs wyl be light enough vnto vs for Christ hath deliuered 〈◊〉 from the burthen of our sinnes when we consider that first who is he that commandeth it vnto vs secondarily what he hath done for vs that biddeth vs to obey no doute we shal be well content withall But there be a great manye of vs whiche cōsider not that but rather deceiue the king or forswere themselues or els rebell against the king which thinges no doute displease god most highly and 〈◊〉 An other thing is that should moue vs to beare this burthen willingly which is his promise For who soeuer will be contente to pay his duety truly and vyrightly as he oughte to doe that man shall haue neuertheles in fulfilling the commaundement of god for so saith god if thou shalt herken diligentlye vnto the voice of the Lord thou shalt be blessed in the 〈◊〉 and blessed in the fields c. So that yf we do according as he 〈◊〉 vs to do if we giue vnto the king that which pertaineth vnto the king No dout we shal be blessed we shall haue 〈◊〉 for gods blessing will light vpon vs. But there be a great many amongest vs which do not beleue those thynges to be true they beleue not the promises of god so they make god a lyar for Qui non credit deo facit deum mendacem He that beleueth not god maketh god a lyar Now yf thys will not moue vs to doo our duties namely that Christ hath deliuered vs from the great burthen of our sinnes lette vs be moued at least wayes with his promises namely that we shall increase our goods in doyng oure dueties vnto the kynge This litle I thought good to say and so to put you in remembraunce of such things as I haue sayd at that tyme for yf this were well considered we would be wyllinge to doo our duties and so please god withal for god loueth a cherefull obeyer one that with a good will is redy to do such thinges as he appointeth him Now let vs turne to the Epistle Brethren be folowers together of me and loke on them that walke euen so as ye haue vs for an ensample These are maruelous wordes of S. Paule which seme out wardlie to be arrogantly spoken yf any man should say so at thys time we would thinke him to be a very arrogant felow but ye muste see that ye righte vnderstande
vnto Moses he burned in the fyre and yet he was not consumed 〈◊〉 was the cause Mary gods power We rede also in the 3. Chap. of Daniell how that Nabuchadonozcr the king caused a golden image to be made And so called all his lordes and his people to come and worship his Idole which he had set vp threatning further that whosoeuer wold not fall doune and worship the said ydole should be caste in a hote ouen Now there were three young men Sydrach Mesach and Abdenago which refused to worship the said ydole saienge O Nabuchadonozer we ought not to consente vnto thee in this matter for why our god whom we serue is able to kepe vs from the hote burnyng ouen and can righte well delyuer vs oute of thy handes and thoughe he will not yet shalte thou know that we will not serue thy gods nor doe any reuerēce to that ymage which thou hast set vp Then was Nabuchadonozer exceding full of indignation against them and commaunded by and by that the ouen should be made se uen tymes hoter than it was wonte to bee and spake vnto the strongest men that were in his hoste to bynde Sydrach Mesach and Abdenago and cast them in the burnyng ouen So these menne were bounde in theire coates hosen shoes with theirother garments and cast in to an hote burning ouen for the kinges commaundement was so strayght and the ouen was exceding hote and these three men Sydrach Mesach and Abdenago fell doune in the hote burning ouen beyng fast bound Then Nabuchadonozer the king merueyled and stode vp in all hast and spake vnto his councell saying did ye not cast these three men into the fyer they answered 〈◊〉 yea O king he answered and sayd lo for al that I do see fowre men goyng lose in the myddest of the fyre and nothyng corrupte and the fourth is like the sonne of GOD to looke 〈◊〉 Here in this storie you se that though the nature of the fire is to consume yet these three men were not consumed wyth the same for not a heare of their heade perished but rather the fyre brake oute and consunied them that put them in the ouen so the fyre of his nature woulde haue consumed them yet thorow the power of god the strength of the fyre was 〈◊〉 quished and the menne were preserued from it Euen so is it with the 〈◊〉 with the false doctryne the nature of itis to consume to corrupt and bryng to euerlastyng sorow yet let vs hope that our forefathers were not damned for god hath many ways to preserue them from perishing ye a in thelast houre of death god can worke with his holy ghost and teach them to know Christ his sonne for theyr sauior though they were taught other wayes before yet god can preserue theym from the poyson of the false doctryne I wyl shewe you a notable story done in kyng Achabs ryme written in the 〈◊〉 boke of the kynges 18. Chap. At the tyme when Achab that wycked kyng and his wife Iezabel more wickeder then her husbande when they had the rule they abolished the worde of god cleane and set vp false doctryne killed the true prophets of god in so much that Elias saith vnto god with cryeng and great lamentations sayeng Lord the children of Israel haue forsaken thy couenaunte broken doune thyne altars and 〈◊〉 thy prophetes with the sworde And I only am lefte and they seke my life to take it away Here it appereth that the pulpets at that tyme were occupied with false teachers with false religion lyke as it was in the tyme of our forefathers in so much that Elias crieth out and faith plainly that there were left no more but he oncly But what saith god I haue lefte me seuen thousande which haue not bowed their knees vnto Baal when Elias thought that there was lefte more but he only then god shewed hym a great many which were left and not infected with the poyson of the false doctryne Therfore lyke as god could preserue a greate number of the Israelites at the same tyme so he could preserue oure forefathers from the poyson of poperye which was taught at that tyme for the Lorde knoweth whyche arc hys Item Christe hymselfe sayeth Quos mihi dedit Pater No man shall take these from me whiche my father hath geuen vnto me that is to say which are ordeyned to euerlasting lyfe Non repellet dominus 〈◊〉 suam haereditatem suam non relinquet the Lorde wyll not caste away hys people and hys inheritaunce he wyll not forsake therfore lette vs hope that thoughe the doctryne at that tyme was 〈◊〉 and poysoned yet for all that God hathe had his he hathe 〈◊〉 seuen thousand that is to say a great number amongest theim whyche 〈◊〉 no harms by the false 〈◊〉 for he wonderfully preserued them lyke as he dydde in the greate dearthe when all thynges were so dere whenne the ryche frankelinges would not sell theyr corne in the markets then at that time the poore was wonderfullye preserued of god for after mans reason they could not lyue yet god preserued them in so muche that theyr chylden were as fat and as wel lykyng as yf they had ben gentilmens children So lyke as god could preserue the poore with his chyldren in that great derthe so he could preserue our forcfathers from euerlasting perdition thoughe they lacked the foode of theyr soules yet he could fede them inwardly with the holy ghost But now ye will say seeyng then that God can saue 〈◊〉 and bryng them to euerlasting lyfe withoute the outwarde hearyng of the woorde of God then wee haue no neede to heare the word of GOD we nede not to haue preachers amongest vs. For lyke as he hath preserued them so he will pre serue vs to with out the hearinge of gods worde This is a folishe reason I will aunswere you this I wyll make you thys argument God can and is able to preserue thyngs from fyre so that they shal not burne or consume and therfore I wyll go set my house a fyre and it shal bee preserued Or this god prescrued these three men from fyre so that thei toke no harme ergo I wyll goe and caste my 〈◊〉 into the fyre and I shall take no harme Is this nowe a good reason No no for these thrce men had their vocation to goe in the fyrc they were caste in by violence so if god wyll haue thee to goe into the fyre by violence for hys wordes sake 〈◊〉 go with a good wyll and no doute either he wil prescrue thee as he dyd them or els he will take thee oute of thys myserable lyse to euerlastyng felicitie but to caste my selfe into the fyere with oute anye 〈◊〉 I mase not for it is written Non tentabis dominum 〈◊〉 tuum Thou 〈◊〉 not tempte the Lord thy God So lykewyse in oure tyme GOD hath 〈◊〉 light
vs that the wicked be not enough punished here it shall 〈◊〉 woorse with them after their deathe So that it shall be a chaunge they that haue pleasure here and lyue accordyng to their desyres they shall come to afflictions in the other worlde Againe they that haue afflictions here they shall come yonder to the perpetuall sabboth where there is no maner of miseries but a perpetuall landyng and praisyng of GOD. To whome with the 〈◊〉 and the holy ghost be all honour and glorie nowe and euer worlde without ende Amen The fyfth Sermon of maister Doctour Latymers Matth. ix Luc 8. Marc. 5. WHile he spake vnto them this Behold there came a certain ruler and worshipped him saying my daughter is euen now diseased but come and laye thy hand vppon her and she shall lyue And Iesus arose and folowed hym and so dyd his disciples behold a woman which was diseased with an issue of bloud twelfe yeres cam behind him c. This is a notable storie and much comfort we shall fynde in it yf we will consider and waye it with all the circumstaunces The Euangelist Marc sayth the rulars name was Iairus he was an officer somme thynke that he was a reader of scripture as there were at that tyme or perchance he was such an officer as we cal churchwardēs which is a 〈◊〉 office in the great cities Churchwardēs can bryng much matters to passe such a great officer he was For though that Iewes had a law that they should make no sacrifices no where but at Ierusalem where the temple was al the ceremonies yet for all that they had in euery towne their churches or synagoges like as we haue churches here in England cōmonly euery towne hath a church And this word Church somtimes it signifieth the congregation the people that is gathered together somtymes it signifieth the place where the people come together continens pro contento Nowe our sauiour commyng to Capernau where that great man dwelled which was such a towne as Bristowe or Conentreis Iairus commeth vnto him in all hast and falleth downe before him Et precabatur multum and maketh greate sute vnto hym that he woulde come to his house and heale his doughter which was sycke No doubt he had heard what maner a man our sauior was and wherfore he was come into this worlde namely to saue 〈◊〉 bothe in soules and bodies and he had hearde also the generall proclamation written in the. xi chap. of Math. where our sauiour saith Come vnto me all ye that laboure and are laden and I will ease you This proclamation this Iairus had hearde and beleued it And therefore he cometh to Christ He dyd not as a great many of vs do which whan we be in trouble or sicknes or lose any thing we runne hither and thither to wyssardes or 〈◊〉 whome we call wyse men whan there is no man so foolishe and blynde as they 〈◊〉 the 〈◊〉 leadeth them accordyng vnto his will and pleasure and yet we runne after them sekyng ayde and comfort at their handes But this good man dyd not so he knew that god had forbidden to run to wyssards But what doothe he Mary be commeth to Christ our 〈◊〉 with a good strong and vnfained faith For as I tolde you before he had hearde before of Christ of his proclamation whiche moued hym nowe in his distresse to come vnto him And no doubt he had a good substanciall faithe as it appered by his behauiors yet he had not so good a faithe as the Centurion had which sent a message vnto hym saying Lord say but one word and my seruant shal be whole This was a wonders great faith in somuche that Christ saith Non reperi 〈◊〉 fidem in Israel I haue not foūd such a faith in al Israel But though this Iairus had not so good a faith as the Centurion had yet he hath had suche one which leadeth hym to Christ. He commeth to Christe he beleeueth that Christ is able to helpe hym and accordyng vnto his belefe it happeneth vnto hym For his doughter was healed as ye shall heare afterwarde And so vppon hym is fulfylled the Scripture Credide 〈◊〉 quod 〈◊〉 sum I haue beleued and therefore I haue spoken For looke what manne so euer hath a good faythe he wyll not holde his peace he wil speake he wyll calle for healpe at his handes For yf this Iairus hadde not hadde a good faythe he woulde not haue humbled hymselfe so muche to falle downe before such a poore man as our sauiour was Some wold haue had respect to their honors They would haue thought it skorne to fall doune before such a poore man as our sauiour was or els he would haue bene afraide of the people that were present to honor him so highly and to confesse hym to be a helper And no doubt that Iairus was in greate danger of his 〈◊〉 for Christ was not beloued amongest the Iowes therfore it was a great matter for this Iairus to honor Christ so openly before all the multitude And no doubt if he had not 〈◊〉 so good strong and earnest faith he wold not haue done as he did but he had a good strong faithe therfore he was not afraide of any thing in the worlde Now ye shall learne of this Iairus first by his ensample to go to Christ in all distresses to seke helpe by hym And also ye shall marke and obserue his greate and fatherlye loue that he hath towardes his daughter for he maketh greate sute to Christ for her whiche signifieth that he hath a greate and earnest loue towardes her The same fatherly affection and loue of the parentes towards their children is the good gift of God And god hath planted the same in their hertes And this specially for two respectes Fyrst for the childrens sake for it is an irkesome thyng to bryng vp children and not only that but also it is a chargeable thing to kepe them and to waite vpon them and preserue them from all perill if god had not planted such loue in the parentes heartes in 〈◊〉 it were impossible to doo so muche for theim but God hath planted suche loue in their heartes whiche loue taketh away all irksomnes of all labour and payne for what is a chylde whan it is left alone what can it do How is it able to lyue An other cause is wherfore god hath planted such loue in the parentes hearts towards their children that we might lerne by it what affections he beareth towards vs. for though the loue of parentes towardes their children bee very great yet the loue of god towards vs is greater yea his loue towardes vs passeth farre all fatherly loue which they haue towardes their children And though Christ only be the very naturall sonne of god yet with his deathe and passion he hath merited that we be the chosen children of god For god for our
theyr owne profites howe to gette money not how they myght doe good vnto theyr poore neyghbour Wherby it appeareth that they be for the moste parte 〈◊〉 charity And so consequently not the chyldren of god and no 〈◊〉 but the heauy iudgement of god hangeth ouer theyr heades for they are commonly all welthy and redy to purchase lands but to helpe theyr poore neighbour that thei can not do but god wil finde thē oute one day I doute not We must be ware whan we go to phisike that we trust not to muche in phisitions and forget God in the meane season Like as kyng Asa dyd which had a disease in his 〈◊〉 and is much reproued bycause he soughte not the Lorde he trusted not in god but rather in phisitions for Scripture saithe In his sicknes he sought not the Lorde but phisitions I knewe ones a great ryche man and a couetous 〈◊〉 he had purchased about an hundred pound that 〈◊〉 〈◊〉 man came ones to London where he fell sicke as stoute as he was And in his sycknes whan he was exhorted to beare it well submit hymself vnto god He cried out with horrible swearyngs Shal I dye shall I 〈◊〉 phisitions phisitions call phisitions As well as he loued his good which was his god yet he could fynde in his 〈◊〉 to spende it vpon phisitions but in the ende he died lyke a beast without any 〈◊〉 This man nowe abused the phisitions for we maye vse phisike but we must not trust in phisike as Asa the kyng dyd and that wicked man of whome I tolde you we maye vse gods prouisions and 〈◊〉 whiche he hath lefte for vs yet for all that we maye not truste in them Now to the purpose This woman had spent all her good and was neuer the better Well that the phisitions coulde not doo Christ our sauiour dyd it and on this wise There was a great multitude of people about Christ they preased vpon him Now the woman commeth amongst the prease of the people to him desirynge to touche only the hemme of hys garment for the beleued that Christ was such a healthfull man that she shold be sound as soone as she might touch hym which came to passe so as she beleued For as soone as she had touched him her issue was stopped and her sicknes gone quite and cleane She was a 〈◊〉 woman she was not so bolde as to speake to oure sautor but she cometh behynde his backe and stealeth as it were her health But what doth our 〈◊〉 he would not suffer her to be hydde but saieth to his disciples quis me 〈◊〉 who hathe touched my clothes his disciples made answer saying thou seest the people thrust thee 〈◊〉 thou who touched me And he loked round about for to se her that had done this thyng But the woman fearyng and tremblyng knowyng what was done within her came and fell doune before him and tolde him 〈◊〉 the truth No dout this woman was ashamed to 〈◊〉 〈◊〉 〈◊〉 sickenes before the whole multitude But what then Christ wold haue it so I perceiue saith Christ that vertue is gone out of me he saith not my cloke or my vestement hath done a worke but he saieth Scio virtutem ex me exiuisse I knowe vertue is gone out of me Therfore we shall notbee so foolish to thynk that our 〈◊〉 〈◊〉 had made the 〈◊〉 mā whole but rather her good faith and trust which she had in our sauiour We must not do as the folish 〈◊〉 papistes do which impute great holmes vnto the 〈◊〉 of our samour So ye see that this womā was made whole by Christ thorough him by his 〈◊〉 〈◊〉 And so is verifyed this which scripture saith that which is impossible vnto mā is possible vnto god 〈◊〉 had dispeired of that womā it passed their cunnyng to helpe her but our 〈◊〉 he declared his diuyne power and healed her out of hand she doyng nothyng but touchyng the hemme of his vestement So god can helpe when men cannot An ensample we haue in scripture when the people of 〈◊〉 goyng out of 〈◊〉 came vnto the red 〈◊〉 they had great hylles of both 〈◊〉 〈◊〉 the kyng of Egipt folowed with al his 〈◊〉 at theyr backes that red sea was afore them so that there was nothyng after mās reason but to 〈◊〉 what doth 〈◊〉 〈◊〉 he deuided by his infinite power the red sea and deliuered them out of al danger So it appeared that god is able to 〈◊〉 his people that beleue in hym 〈◊〉 Lykewise in the 〈◊〉 they had no corne nor any thing to eate there was no ordina ry way to 〈◊〉 what doth god He taketh an extraordinarys way he sendeth Manna from heauen so we see that he is able to helpe vs supernaturally but yet we must take heede and not tempte God we 〈◊〉 vse all suche meanes as he 〈◊〉 apointed to 〈◊〉 this lyfe els we should 〈◊〉 god which is forbidden So lykewise we reade that when 〈◊〉 〈◊〉 was in the wyldernes and Saule hadde compassed hym 〈◊〉 about so that he after mannes iudgement could not 〈◊〉 what doth god Mary he sendeth the 〈◊〉 into 〈◊〉 land of Saule which when Saule hearde of he went back and left Dauyd So by that meanes god deliuered his faithfull seruaunt Dauid out of the handes of this cruell manne Saule By these ensamples we may learne to put oure 〈◊〉 and hope in God in all maner of troubles lyke as this woman did hers she beleued in our 〈◊〉 and therfore she was healed All England yea all the worlde may take this woman for a 〈◊〉 to learn by her to trust in Christ and to seke helpe at his handes Agayne by thys woman you may learne that god sometymes bryngeth some lowe and humbleth them to that ende to promote them and to bryng them alofte As in thys weman she was 〈◊〉 12. yeres and vered with such an yrke som sickenes but at the length she was healed and not only that but also 〈◊〉 for Christe called her his daughter whiche was the greatest promotion that could be So lykewise Joseph was in great 〈◊〉 solde into Egipt and afterwarde caste into prison where he lay a great while he was greatly humbled but what was the ende of it Mary he was a ruler ouer all Egipt this was a greate promotion So lykewyse 〈◊〉 was humbled made an outlawe an out 〈◊〉 durste not shew himselfe but in the ende he was made kynge 〈◊〉 all Jury beyng at the 〈◊〉 but a shephard and afterward an 〈◊〉 but 〈◊〉 the ende he was made kyng So this womā though she was lowe and loth to confesse her 〈◊〉 disease yet she was well promoted after she had 〈◊〉 it she was made his daughter which was a great 〈◊〉 But mark that 〈◊〉 saith not to her my 〈◊〉 hath healed thee but he saith thy faith hath holpē thee 〈◊〉 if we had this 〈◊〉 we wold make a great
not in heauen nor in hel nam in inferno non est redemptio there is no redemption in hell where was it then in purgatorye so the papistes haue reasoned it was not in hell nor in heanen ergo it was in purgatory which no doute is a vaine folish argumēt Now I wil make a clearkely answer vnto my 〈◊〉 such an answer that if that bishop of Rome woldhaue gone no further we shold haue bene wel enough there wold not haue bene such errors fooleries in religiō as there hath ben Now my answer is this I cā not telbut where it plesed god it shold be ther it was Is this not a good answer to such a clerakly 〈◊〉 I think it be other answer no body gettes at me because scripture telleth me not where she was Now ye haue heard that our sauiour is the lord ouer death and so consequently very god because he raised vp this yong woman which was dead But peraduenture ye will saye it is no great matter that he raised vp a mayden whiche was dead for we reade of Elisa the prophete that he raised vp a yong man from death Answer truth it is he raysed him vp but not by his owne power not in hys owne name but by the power of god he dyd it not by himselfe but Christ our sauiour he raised vp Lazarus and this yong mayd by his own diuyne power the wing himself to be very god and the sonne of the father eternall therfore he saith Ego sum resurrectio vita I am the resurrection and the life This was his doctrins Now to proue that doctrine to be true he did myracles by 〈◊〉 owne diuyne power she wyng hymselfe to bee verye god so did not the prophetes they were goddes seruauntes gods ministers but they were not gods themselues neyther did they any thing in theyr owne name Now to make an end let vs remember what we haue herd lette vs take hede that we be not customable sinners but rather let vs stryue with sinne for I tell you there be but few of those that spende all theyr tyme in the 〈◊〉 of the fleshe that spede well at the end therfore let vs take hee 〈◊〉 that murtherer vpō the crosse he sped wel but what then let vs not presume to tary in wyckednes styll to the last poynte of our lyfe let vs leaue wickednes and stryue with our fleshly affections than we shall attayne in the 〈◊〉 to that fellcity which god hath prepared for al them that loue him to whom with the sonne and holy ghost be all honor and glory Amen The vi Sermon preached by Maister Doctor Latymer Rom. 13. 〈◊〉 nothing to any man but this that ye loue one another for he that loueth another fulfilleth the lawe For this commaunde 〈◊〉 thou shalt not commit 〈◊〉 thou shalt not kyll thou shalt not steale thou shalte not 〈◊〉 false witnes thou shalt not luste and so forthe yf there bee any other cōmaundement it is al 〈◊〉 in this saying 〈◊〉 As for the first parte of this 〈◊〉 we haue spoken of it before for S. 〈◊〉 entreateth of loue and I tolde you how that loue is a thing whiche we owe one to another and we are neuer quttte of this dette we canne neuer discharge our selues of it for as long as we liue we are in that dette I will not 〈◊〉 no we to intreate of it for I tolde you sence I came into this countrey certayne speciall properties of thys loue Therfore I will onely desire you to consider that thys 〈◊〉 is the lyuerye of Christ they that haue this liuery be his seruantes Againe they that haue it not be the seruants of that diuel for Christ saith by that they shal know that ye be my disciples yf ye loue one another they that beare yll will 〈◊〉 and malice to theyr neighbours bee the dyuelles seruantes And what 〈◊〉 euer such men 〈◊〉 that hate they re 〈◊〉 pleaseth not god god 〈◊〉 it they and all theyr doyngs 〈◊〉 before him For yf we would go about to sacrifice and offer vnto god a great part of our substance 〈◊〉 we lack loue it is all to no purpose he 〈◊〉 al our doyngs therefore oure sauiour geueth vs warnyng that we shall knowe that our 〈◊〉 please not god when we are out of charity with our neyghbour haue greued or iniured him these be his wor des Therfore if thou 〈◊〉 thy gifte at the altare and there remembrest that thy brother hath ought against thes leaue there thy offering before the altare and go thy way first and 〈◊〉 reconciled to thy brother and 〈◊〉 come and offer thy gift for certaine it is that when we be withoute loue and charitie we please not god at 〈◊〉 〈◊〉 in 〈◊〉 or any 〈◊〉 of thinges therfore I desyre you call to remembraunce what I sayed at the same tyme when I 〈◊〉 of loue for I tell you god will not be mocked it is not ynough to pretend a loue and charity with our mouth and to 〈◊〉 faire and in our hearts to hate our neighbor this is nought we should not only speake well by oure neighbour but also we should loue him in dede we should help him in his nede we should 〈◊〉 him with all our heartes when he hath done any thing against 〈◊〉 for yf he nedeth helpe and I help 〈◊〉 not being able thē my loue is not perfect for the right 〈◊〉 sheweth herselfe by the outward workes lyke as S. Iames saith Shew 〈◊〉 thy faith by thy workes So I say vnto you shew your loue by your workes Now to the other 〈◊〉 This also we know the seasō how that it is 〈◊〉 that we shold now awake out of slepe for now is our saluation nerer thā when we beleued The night is passed the day is come nye let vs therfore cast away the dedes of darkenes and 〈◊〉 vs put on the armour of light let vs walke honestly as it were in the day light not in eatyng and drinking neither in 〈◊〉 bering and wantonnes neither in 〈◊〉 and enuyeng but put ye on the lord Iesus Christ and make not prouision for the flesh to fulfill the 〈◊〉 of it Here S. Paule requireth a greate thing of vs namely that we should awake from slepe he argueth of the 〈◊〉 of the time but that slepe of which he speaketh is specially a spirituall 〈◊〉 the slepe of the soule yet we may learne by this text that to much sluggishnes of the body is naught and wic ked to sped that good time which god hath geuen vs to do good in to spend it I say in sleping for we oughte to kepe a measure as wel in slepying as in eating drinkyng and we plese God as well in slepyng our naturall sleepe as in eating and drinking but we must see that we kepe a measure that 〈◊〉 giue our selues not 〈◊〉 much sluggishnes For like as we mai not
the office of the high priest beyng not called of god thervnto But what 〈◊〉 Nowe 〈◊〉 he what 〈◊〉 had hefor so 〈◊〉 〈◊〉 he was yet aboute it the Lorde smote hym by and by with leprosie and so this greate kynge endured a lepre all the days of his life These be ensamples nowe which should make vs afrayde if we had any feare of God in our heartes to promote our selues And we shoulde learne here to beware of that pestilent poyson of ambition which poyson which ambition I say hathe be the cause of the perishyng of many a man for this ambition is the most 〈◊〉 thyng that can bee in the world 〈◊〉 an 〈◊〉 man is able to 〈◊〉 disturbe a whole cōmon wealth As it most plainly appered by the Rhodians which Rhodians at our tyme wer very myghtie and of great estimation thorough all the worlde Now what was their destruction Mary ambition through ambition this myghtie 〈◊〉 of the Rhodes was 〈◊〉 came into the hands of the Lurks For the Chronicle she 〈◊〉 that before their destruction whan all thynges were wel yet the 〈◊〉 of Rhodes died Now there was 〈◊〉 called Andrew 〈◊〉 a Portingale he desyred to be 〈◊〉 he was an ambitious man he went about to promote 〈◊〉 before he was 〈◊〉 of god But for all that he 〈◊〉 his purpose so that he was not chosen For there was one chosen whom 〈◊〉 Philip de Uyllers but what doothe this Andrewe because 〈◊〉 coulde not bryng his purpose to passe he sendeth letters to the great Lurke signifying that when he woulde come he woulde help him to get the yland which afterwarde he 〈◊〉 but yet it cost 〈◊〉 his lyfe for his treason was 〈◊〉 and so he receiued a reward according vnto his 〈◊〉 So ye maye perceue by this ensample which was done in our time how 〈◊〉 a thinge this ambition is for no dout where there is ambition there is 〈◊〉 where there is diuision there foloweth desolation and so finally destruction euen accordinge vnto oure Sauiours saying Euerye kingdome deuided 〈◊〉 it selfe shall bee brought to nought and euery city or house druided agaynst it selfe shal not stande c. Well Andrew Peter James and Iohn were not ambitiouse they 〈◊〉 their callinge so I woulde wish that euery man would folow their ensamples and tary for their vocati on and not thrust themselues in till they bee called of God For no dout vocation hathe no fellowe for he that 〈◊〉 by the calling of god to an office he may be sure that his aduersaries shall not 〈◊〉 agaynst him as longe as he doth the 〈◊〉 of his calling An ensample we haue in our 〈◊〉 he was sent from god into this world to teach vs the way to heauen Now in what peryl danger was he as long as he was here when he began to preach at Nazareth amongest hys kynsfolkes he displeased them so that they went toke hym and were mynded to cast him headlong from the rock wherupon their cities 〈◊〉 builded but when it came to the pointe he went a way from amongest thē because his houre was not come yet he had not yet fulfilled or executed that office whereunto god hath sent hym So likewise we reade 〈◊〉 the 〈◊〉 Iohn that the Iewes many a 〈◊〉 toke vppe stones to stone hym but they coulde not And howe many 〈◊〉 〈◊〉 they their menne to take 〈◊〉 yet for all that they coulde not preuayle 〈◊〉 hym And these thynges are not written for Christes sake but for our 〈◊〉 that we should learne therby that when we do diligently our 〈◊〉 wherunto god hath called vs then no 〈◊〉 〈◊〉 enemyes shall as little preuayle agaynst vs as they 〈◊〉 agaynste Christe for God wylbe as 〈◊〉 for vs as he was for Chryst. And thys appeareth most mani festly in the Apostle Paule I pray you in what 〈◊〉 and perill was he how mighty and strong enemies had he whiche toke in hand to ryd 〈◊〉 out of the waye yet for all that god deliuered him wherfore Mary because Paule was called and ordeyned of god to that office and 〈◊〉 god 〈◊〉 deliuered him out of al troubles because Paul did according vnto his callyng Peter when Herod that tirant had killed Iames with the sword and caste him into prison so that he thought he shold dye by and by yet god deliuered him wounderfullie and no dout this is not wrytten for Peters sake but also to our cōfort so that we shal be sure that when we followe our vocation beinge lawfullye come by it God wyll ayde and 〈◊〉 vs in all our troubles whatsoeuer shall happen vnto vs he wil be present and helpe vs. Therfore take this for a certain rule that no man with folowyng of his vocation and doyng his duety shall shorten his lyfe for it is not the folowyng of our vocation that shal shorten our life We reade in the gospell that when Christ 〈◊〉 vnto his disciples let vs go vp into Iury agayne his disciples made aunswer vnto hym saying 〈◊〉 the Iewes sought lately to stone thee and wilt thou go thither agayne Iesus answered are there not 12. houres of the 〈◊〉 yf a man walketh in the day he 〈◊〉 not but if a man walketh in the night he stumbleth because there is no light in hym With these woordes our Sauiour signifieth that he that walketh in the daye that is to saye he that walketh truelye and vprightlye in hys vocation whereunto God hathe called hym that manne shall not stumble he shall not shorten hys lyfe tyll the xii houre commeth that is to saye tyll it pleaseth GOD to take hym oute of thys worlde he shal be sure that he shall not shorten hys lyfe in doing that thynge which god hath apoynted hym to do I pray god giue vnto vs such hearts that we may be content to liue in our callyng not to gape further And first we must walk in the general 〈◊〉 and after that when God calleth vs lcaue the generall callyng and folow the speciall if we would walke so we should be sure that our enemie 〈◊〉 not preuayl against vs And though we dye yet our death shal be nothyng els but an entraunce into euerlastyng life Again we shal be sure that if we will folow our vocatiōs we shal lacke nothyng we shal haue 〈◊〉 thyngs necessary to our bodily sustenāce And this appereth by many ensamples when our sauionr 〈◊〉 out those 70. men before him to preache the gospell hauyng no 〈◊〉 in their purses nor any thyng wherupon to liue whan they came home again he asked them whether they had lacked any thing they sayd No. For they dyd as Christe had commanded vnto them therefore they lacked nothing And so it foloweth that they that will folowe their vocations shall lacke nothyng Jacob that holy patriarke had a vocatiō to go into Mesopotamia for his father and mother commanded him to do so because thei
feared least Esaü his brother shold haue kild him Nowe when he wente thyther he confessed that he had nothing but a staffe vpon his backe but folowyng his calling God brought him againe with greate droues of all maner of cattell These thynges are written for our sake to make vs lustie to folowe oure vocation and to doo as we are appointed of God to doo Further when the people of Israel were in the wildernes they had a vacation for God commaunded Moses to bryng theym out of Egypte Nowe he brought them in the wildernes where there was no corne nor any thing to 〈◊〉 vpon what doth God the sendeth them bread from heuen rather then that they shold lacke and water out of the rocke And this is written to our instruction Therefore God sayth Non solo pane Man shall not lyue by breade onely but by euery woorde that procedeth oute of the mouthe of GOD. For whan so euer a man applyeth that vocation whyche GOD hath appoynted for hym No doubte he shall not bee disappointed of lyuing he shall haue inoughe Therfore oure Sauiour Christe saithe Querite primo regnum 〈◊〉 iustitiam eius caetera 〈◊〉 adiicientur vobis Seeke fyrste the kyngedome of god and his rightuousnes and all the other thynges shal be ministred vnto you That is to say let vs liue godly as he hath appointed vnto vs as for other thynges iacta super do 〈◊〉 minum curam 〈◊〉 Caste thy care vppon the lorde and he wyl make it he will fynish all thynges for he is able to make a good ende of all matters therfore sayeth the Prophete Timete dominum omnes sanctieius feare the lord all ye his sayntes Non est inopia timentibus eum they that fear the lorde they shall not come to any pouerty Alacke what a pytifull thyng is it that we will not beeleue these fatherly promises which god hath made vnto vs in his worde what a great synne is it to mistrust gods promises for to mistrust his promises is as muche as to make hym a lyar when we wyll not beleue him euery man hath his vocation as these men here were fyshers so euery man hath his faculty wherin he was brought vp but and yf there come a speciall vocation then we must leaue that vocation whiche we haue 〈◊〉 before and applye that whereunto we be called specially 〈◊〉 these apostles did they were fishers but as sone as thei 〈◊〉 called to another vocation they lefte theyr fishings but euer remember that when we haue a vocation we regard most aboue all the speciall poyntes in the same and see that 〈◊〉 do them rather than the accidentes As for an ensample vnto greate men god alloweth huntyng and haukyng at sometymes but it is not their chiefest duety wherunto God 〈◊〉 called them for he woulde not that they shoulde geue themselues onelye to haukyng and huntyng and to do nothyng elles Do not so but rather 〈◊〉 oughte to consider the chiefest poynte then the accidentes haukyng and huntyng is but an accessarye thynge but the chiefest thyng to whiche God hath ordayued them is to execute Justice to see that the honour and glorye of god bee set abroade thys is the chiefest poynte in theyr callyng and not haukyng and huntyng whiche is but an accidente So lykewyse a scruyng man maye vse shootyng or other pastymes but yf a seruyng manne woulde doe nothyng elles but to shoote settyng asyde hys maysters busynes thys manne no 〈◊〉 shoulde not doe well for a seruyng mans duetye is to wayte vpon his mayster and though he may shoote sometymes yet his speciall and chiefest duetye is to serue hys maister in hys busines Our sauiour wente ones abroade and by the waye as he went be sayde to one Folow me the felow made answere saying let me fyrste bury my father our sauiour saide vnto hym agayn let the dead bury their dead and come thou fo low me where our sauior teacheth vs that when we haue a speciall vocation we shall forsake the generall for to burye fatherand mother is a godly deede for god commaunded to honour father and mother yet when we haue such a speciall callyng as this man had we must leaue al other vocations for our sauiour wold rather haue the dead to bury the dead thē that this man shoulde forsake or set asyde his vocation But our spiritualtie what doe they Mary some be occupied with worldly businesses som be clearkes of the kitchine surueigbers or receiuers which no doute is wicked and they muste make a heauy accompte for it For their special callyng is to fishe to preache the worde of God and to bryng the people from ignorance vnto the knowledge of gods word this they ought to do Abraham the Patriarke hadde a vocation when god called hym oute of hys countree this was a vocation So likewise when god commaundeth him to offer his sonne he was redy and wyllyng to doe it for because god had commaunded hym he made no excuses but wente and folowed his vocation most diligently and earnestly But this I wold haue you to note wel that they that hauebut general vocati ons may not folow those which haue special vocations As whē we wold folow the ensample of Abrahā we may not Abrahā had a special vocation of god to offer his son therfore they that afterward folowed the ensample of Abraham and burned their children they did naughtly for they had no cōmaundement of god to do so Phinees that godly mā seeyng one of the great men of Israel do wickedly with a naughtye womā went thither and killed them both whilest they wer yet doyng the act of lecherye Nowe in so doyng he pleased god and is highly commended of god for it shal we now folow the ensample of Phinces shal we kil a man by and by when he doth wickedly No not so we haue no such commaū dement of god as Phinees had for he had a special callyng a secrete inspiration of god to do such a thing we which haue no such calling may not folowe hym for we ought to kyl no body the magistrates shall redresse all matters So to preache gods worde it is a good thyng and god wil haue that there shal be some which shall doe it but for all that a man may not take vpon him to preache gods worde excepte he be called vnto it when he doth it he doth not well though he haue learnyng and wisedome to be a preacher yet for all that he ought not to come hymselfe without any laufull callyng for it was no doute a good thyng to kepe the arke from fallyng yet for all that Oza was striken to deathe because he toke in hand to medle with it without any commission We haue a generall vocation which is this in sudore vultus tui vesceris pane tuo In the sweate of thy face thou shalt eate thy bread tyl thou
But one brother go to lawe with an other and that vnder 〈◊〉 Iudges Constitute contemptos qui sunt in ecclesia c. Appoynte them Iudges that are most abiect and vyle in the congregacid which he speaketh in rebuking them for saith he Ad erubescentiam vestram dico I speake it to your shame So England I speake it to thy shame Is there neuer a noble man to be a Lorde President but it muste be a prelate Is there neuer a wyse man in the realme to be a Comptroler of the Mint I speake it to your shame I speake it to your shame If there be neuer a wise man make a Water bearer a Tinker a Cobler a slaue a page Comptroler of the Mint Make a meane 〈◊〉 a Groome a Yeman make a poore baggar Lord president Thus I speak not that I would haue it so but to your shame If there be neuer a gentilman meete nor able to be Lord president For why are not the noble men and yong gentlemen of England so brought vp in knowledge of god and in learning that they may be able to execute offices in the commune weale The King hath a great many of wardes and I trow ther is a court of wards why is there not a scoole for the wardes as wel as ther is a court for theyr landes Why are they not set in schooles where they maye learne Or why are they not sent to the Uniuersityes that they may be able to serue the king when they come to age Yf the wardes yong gentlemen were wel brought vp in learning and in the knowledge of God they would not whē they come to age so much gaue them selues to other vanities And if the Nobility be well trayited in godly learning the people would folow that same traine For truly such as the noble men be such wyl the people be And now the onely cause why noble men be not made Lord 〈◊〉 is because they haue not bene brought vp in learning Therfore for the loue of god appoint teachers and schole maisters you that haue charg of youth geue the teachers stipēds worthy theyr paines that they may bring them vp in Grāmer in Logike in Rethorike in Philosophy in that ciuil law and in that which I cannot leaue vnspoken of the word of God Thankes be vnto god the nobility otherwyse is very well brought vp in learning Godlynes to the great ioy and comfort of England so that 〈◊〉 is now good hope in the youth that we shal an other day haue a florishing common wealth consideryng theyr godly educacion Yea and there he all ready noble men ynough though not so many as I would wysh able to be Lord Presidentes wysemen inough for the mynt And as 〈◊〉 a thing it is for Bishoppes to be Lord presidētes or 〈◊〉 to be minters as it was for the Corthinthians to plead matters of variaūte before heathen Iudges It is also a sclaūder to the noble 〈◊〉 as though they lacked wysedome and learnyng to be able for such offices or elles were no men of consclence or els were not meete to be trusted and able for such offices And a prelate hath a charge and cure otherwise and therefore he cannot discharge his duety and be a Lord president to For a presidentship requireth a whole man and a Byshop can not be two men A Byshop hath his office a slock to teach to loke vnto and therefor he can not meddle wyth an other office which alone requireth a whole man He should therfore geue it ouer to whom it is meete and labour in his owne busines as Paule wryteth to the Thessalonions Let euery man do his owne busines folow his calling Let the Priest prcach the noble men handle the tēporal matters Moses was a meruaslous man a good man Moses was a wonderful felowe did his duty being a maried mā we lack such as Moses was Wel I wold al men wold loke to their duty as God hath cal led them then we should haue a florishing Christian cōmon weale And now I would aske a straunge question Who is the most diligentest Byshop and prelate in al England that passeth all the rest in doing his office I can tell for I know him who it is I know hym wel But now I thinke I se you listining and barkening that I should name hym There is one that passeth all the other and is the most diligent prelate and preacher in al England And wil ye know who it is I wyl tel you It is that deuil He is the most diligēt preacher of 〈◊〉 〈◊〉 he is neuer out of his dioces he is neuer frō his cure ye shal neuer find hym vnoccupyed he is euer in his 〈◊〉 he 〈◊〉 〈◊〉 at al tymes ye shal neuer fynd hym out of the way call for hym when you wyl he is euer at home the diligentest preacher in all the realme he is euer at his plough no lording nor loyteryng can hynder hym he is euer appliyng his busynes ye 〈◊〉 neuer fynd him idle I warrant you And his office is to hynder religion to mayntayne super sticion to set vp Idolatry to teach al kinde of popery He is ready as can be wyshed for to set forth his plough to deuyse as many wayes as can be to deface and obscure Gods glory Where the Deuyl is resydent and hath his plough going there away with bookes and vp with candelles away wyth Bybles and vp with beades away with the light of the gospel and vp with the lighte of candelles yea at noone dayes Where the Deuil is resident that he may preuayle vp with al supersticion and Idolatry sensing painting of Images candels palmes asshes holy water and new seruice of mens inuenting as though man could inuent a better waye to honour God with then God hym selfe hath appoynted Downe with Christes crosse vp with purgatory picke purs vp with hym the popish Purgatory I meane Away with clothing the naked the pore and impotent by with decking of Images and gay garnishing of stocks and stones Up with mans tradicions and his lawes downe with Gods tradicions and his most holy word Downe with the old honour dewe to god and vp with the new Gods honour let all thinges be don in latine There must be nothing but latine not as much as Memento homo quod cinis es et in cinerem reuerteris Remember man that thou are asshes and into 〈◊〉 thou shalt return Which be the 〈◊〉 that the 〈◊〉 speaketh to the 〈◊〉 people when he geueth thē asshes vpon asshe wensdaye but it must be spoken in latin Gods word may in no wyse be translated into English Oh that our prelates would bee as diligent to sowe the 〈◊〉 of good doctrine as Sathan is to 〈◊〉 cockel 〈◊〉 darnel And this is the Deuelish ploughing the which worketh to haue thinges in latine and 〈◊〉 the 〈◊〉 edificacion But here some manne wyll saye to me what
good and the priest nought he will so hacke it and chop it that it were as good for them to be without it for any word that shal be vnderstand And yet the morepitie this is suffred of your graces bishops in their dioces vnpunished But I wil be a suter to your grace that ye wil geue your Bishops charge ere they goo home vpon theyr allegiaunce to loke better to theyr flocke and to see youre maiesties iniunctions better kept send your visitours in theirtailes And if they be found negligēt or fautye in their deutyes oute with thē I require it in Gods behalfe make them quondams all the packe of them But peraduenture ye will say Where shall we haue any to put in theyr rowmes In dede I were a presumptuous fellow to moue your grace to put them oute if there wer not other to put in theyr places But youre maiestie hathe diuers of youre chaplaynes well learned men and of good knowledge and yet ye haue some that be badde inoughe hangers on of the court I meane not those But if your maiesties chaplains and my Lord Protectors be not able to furnishe their places there is in this realm thankes be to God a great sight of lay men wel learned in the scriptures and of vertuous and godly conuersation better learned then a great syghte of vs of the cleargy I can name a numbre of them that are able and would be glad I dare say to minyster the function if they be called to it I moue it of conscience to youre grace let them be called to it orderly let them haue institution and geue thē the names of the clergy I meane not the name onlye but let them do the function of a bishop and liue of the same Not as it is in many places that one shuld haue the name and viii other the profyt For what an enormity is this in a christian realme to serue in a ciuility hauinge the profyt of a Prouostship and a Deanrye and a Personage But I wil tel you what is lyke to come of it It wil bring the cler gy shortly into a very slauery I may not forgette here my Scala celi that I spoke of in my last sermon I will repeat it now again desyring your grace in gods behalf that ye 〈◊〉 remembre it The byshop of Rome had a Scala celi but hys was a Masse matter This Scala celi is the true ladder that bryngeth a man to heauen the toppe of the ladder or fyrste greese is this Who so euer calleth vpon the name of the Lord shal be saued The second step Howe shal they call vppon hym in whome they haue no beleue The third stayr is this How shal they beleue in him of whome they neuer hearde The fourth step How shal they hear without a preacher Now the nether end of the ladder is How shall they preache excepte they be sente Thys is the foote of the ladder so that we may goo backward now and vse the 〈◊〉 argument A primo ad vltimum Take away preaching 〈◊〉 away saluation But I feare one thiug and it is 〈◊〉 for a safety of a litle mony you wil put in 〈◊〉 priestes 〈◊〉 saue 〈◊〉 〈◊〉 But I wil tel you Christe boughte 〈◊〉 with hys bloud and wil ye sel them for gold or siluer I woulde not that ye shoulde doo with chauntrye Priestes as ye did wyth the Abbottes when abbeyes were putte downe For when their enormities were fyrst redde in the parliament house they were so great and abhominable that ther was nothinge but downe wyth them But wythin a whyle after the same Abbottes were made Bishoppes as there be some of them yet a liue to saue and redeme their pensions O Lorde thinke ye that God is a fole and seeth it not and if he se it wil he not punish it And so now for safety of mo nye I would not that ye should put in chauntrye priestes I speake not now against such chauntry priestes as are able to preache but those that are not able I will not haue them put in for if ye doo this ye shal answer for it It is in the text that a king ought to feare God he shall haue the dread of God before his eies worke not by world ly policy for worldly policy feareth not God Take hede of these claubackes these venemous people that wil come to you that will folowe like Gnatoes aud Parasites if you folowe them you are oute of your boke If it be not according to Gods worde that they counsaile you doo it not for any worldly policy for then ye feare not God It foloweth in the text Vt non eleuetur cor eius That he be not proude aboue his brethren A kynge muste not be proude for God myght haue made hym a shephearde when he made hym a kynge and done hym no wronge There be many exam ples of proude kynges in scripture As Pharao that would not heare the message of God Herode also that put Ihon Baptiste to deathe and woulde not heare hym he tolde him that it was not lawfull for him to mary his brothers wyfe Ieroboam also was a proude kynge An other kyng there was that worshipped straunge Gods and Idols of those men whome he had ouercome before in battail And when a Prophet told him of it What sayd he Who made you one of my councel These were proud kinges their examples are not to be folowed But wherefore shall a kynge feare God and tourn neither to the ryght hande nor to the lefte Wherefore shall he do all this vt longo tempore regnet ipse filij eius That he may raigne long he and his children Re member this I besech your grace And when these flatterers and flibbergibbes another day shall come and clawe you by the back and say Sir trouble not youre selfe What shoulde you study Why should you do this or that Your grace may answer them thus and say What sirra I perceiue you are wery of vs and our posterity Doth not God say in such a place That a kinge should write out a boke of gods lawe and reade it Lerne to feare God And why That he and hys might reign long I perceyue now thou art a traytor Tel him this tale once and I warrant you he wil come no more to you neither he nor any other after such a sort And thus shall youre grace driue these flatterers and claubackes away And I am afrayed I haue troubled you to long Therfore I will furnish the text now with an history or two and then I will leaue you to God Ye haue hearde how a king ought to passe the time He must read the boke of God and it is not inongh for him to reade but he must be acquanted with all scripture he must study and he must pray And how shall he do both these He maye learne
many lord deputies lord presidentes lieue tenāts vnder him It is a great while a goo syth I red the history It chāced he had vnder him in one of his dominions a briber a gifttaker a gratifier of rich men he folow ed gifts as fast as he that folowed the pudding a hādmaker in his office to make his sonne a great man as thold laying is Happy is the child whose father goth to the deuil The cry of the pore widow came to them perors eare and caused him to flay the iudge quick and laid his skin in his chair of iudgement that al iudges that shuld geue iudgemēt afterward shuld sit in the same skin Surely it was a goodly sygne a goodly monument the sign of the iudges skin I pray God we maye once se the signe of the 〈◊〉 in England Ye wil say peraduēture that this is cruelly vn charitably spoken no no I doo it charitablye for a loue I bear to my country God sayeth Ego visitabo I will visyte God hath ii visitatiōs The first is when he reueleth hys word by prechers where the fyrst is accepted the second cōmeth not The second visitation is vengance He went a visitation when he broughte the iudges skin ouer hys eares If his word be despised he cōmeth with his secōd vi sitation with vengance Noe preached gods word an 〈◊〉 yeres was laught to skorn called an old doting fole because they would not accept this first visitation God visited the secōd time he poured down shours of rain til al the world was drowned 〈◊〉 was a visitor of Sodome Gomorre but because they regarded not his preaching God visyted them the second time and brent them al vp with brimston sauing Loth. Moses came first a visitation into Egypte with Gods word and because they would not heare hym God visited them agayne and drowned them in the redde Sea GOD likewyse with his firste visitation visited the Israelites by his prophets but because they wold not heare his Prophetes he visited them the second tyme and disper sed them in Assiria and Babilon Iohn Baptist likewise and our Sauiour Christ visited them afterward declaring to them Goddes will and because they despysed these vysitours he destroyed Hierusalem by Titus and Uespasianus Germany was visited xx yeares with Goddes word but they did not earnestly embrace it and in lyfe folowe it but made a mingle mangle and a hotchpotch of it I can not tell what partely popery partely true religion mingled together They say in my countrey when they call theyr hogges to the swyne trough Come to thy mingle mangle come pyr come pyr euen so they made mingle mangle of it They could clatter and prate of the Gospell but when al commeth to all they ioyned popery so with it that they marde all together they scratched and scraped al the liuinges of the churche and vnder a coloure of religyon turned it to theyr owne proper gaine and lucre God seyng that they would not come vnto his worde now he visiteth them in the seconde time of his visitacion with his wrath For the taking awaye of Goddes worde is a manifest token of his wrath We haue now a fyrst visitation in England let vs beware of the second We haue the minisiracion of his worde we are yet well but the house is not cleane swept yet God hath sent vs a noble king in this his visitaciō let vs not prouoke him against vs let vs beware let vs not displease him let vs not be vnthankfull and vnkind let vs beware of bywalkyng contemnyng of Gods word let vs pray diligētly for our king let vs receyue with all obedience and prayer the word of God A word or two more and I commit you to God I will monish you of a thing I heare say ye walke in ordinately ye talke vnsemely otherwaies then it becommeth Christian subiectes Ye take vpon you to Iudge the iudgements of Iudges I will not make the king a Pope for the Pope will haue all thinges that he doth taken for an Article of our sayth I will not say but that the Kynge and his councell may erre the Parliamente houses bothe the highe and lowe may erre I pray dayly that they may not erre It becommeth vs what soeuer they decree to stande vnto it and receyue it obediently as far forth as it is not manifest wicked and directly against the worde of God It pertaineth vnto vs to think the best though we can not reder a cause for that doing of euery thing For Charitas omnia credit omnia sperat Charitie doth beleue and trust all things We ought to expoūd to the best all things although we can not yelde a reason Therfore I exhorte you good people pronounce in good parte all the factes and dedes of the magistrates and iudges Charitie iudgeth the best of all menne and specially of magistrates S. Paule sayth Nolite iudicare ante tempus donec Dominus aduenerit Iudge not before the time of the Lords comming Prauum cor hominis Mans hart is vnserchable it is a ragged pece of worke no man know eth his owne hart and therfore Dauid prayeth and sayeth Ab occultis meis munda me Deliuer me from my vnknowen faultes I am a further offēder then I can see A man shal be blinded in loue of himself cannot see so muche in 〈◊〉 selfe as in other men let vs not therfore iudge iudges We are comptable to God and so be they Let them alone they haue their countes to make If we haue charitie in vs we shall do this For Charitas operatur Charitie worketh What worketh it mary Omnia credere omnia sperare To accept all thiugs in good part Nolite iudicare ante tempus Iudge not before the Lordes comming In this we learne to know Antichrist whiche doothe eleuate him selfe in the churche and iudgeth at his pleasure before the time Hys canonizations and iudging of men before the Lords iudgment be a manifest token of Antichrist How can he know Sainctes He knoweth not his owne hart and he can not knowe them by myracles For some miracle workers shall go to the deuill I will tell you what I remembred yesternight in my bed A meruaylous tale to perceyue howe inscrutable a mans hart is I was once at Oxford for I had occasyon to come that way when I was in my office they tolde me it was a gainer way and a fayrer way and by that occasion I lay there a night Being there I harde of an ex ecution that was done vppon one that suffered for 〈◊〉 It was as ye knowe a daungerous worlde for it myghte sone cost a man his lyfe for aworde speaking I cannot tell what the matter was but the iudge set it so out that the man was condemned The. xii men came in and said giltye and vpon that he was iudged to be hanged drawen quartred When
him frank and fre I know of the old manner The tenoure of the writtes is this Euery man to spake the beste he knoweth of hys conscience for the 〈◊〉 Maiesties honour and the wealthe of the 〈◊〉 There wer in the Parliament in bothe houses a great many learned men conscionable men wise men When that man was attainted ther and they had liberty ther to say nay to his attayntment if they would Sure I am the most allowed it or els it could not haue gone forwarde These premisses considered I would haue you to beare suche a hart as it becommeth Christen 〈◊〉 I know what men say of me wel inough I could purge my 〈◊〉 There is that prouokes me to speake against this law of attaintment they say I am not indifferent Surely I would haue it to be done rarely vpon some great respect to the cōmon wealth for auoiding of greater tumult and peril Saint Paule was allowed to answer for hym selfe if Li 〈◊〉 the tribune had not 〈◊〉 him away from shewyng ofhys matter it had cost hym hys lyfe Where he was saued by 〈◊〉 Magistrate being but a priuate man Wyl ye not allowe that some thyng be done as wel for sauing of the Magistrates life It behoues them of the Parliamēt to looke wel vpon the matter And I for my part thinke not but they dyd wel els I shuld not yeld the duty of a 〈◊〉 Some liken me to 〈◊〉 Shaw that preached at Pauls crosse that king Edwards sonnes wer Bastardes An easy matter for one of the counsel to do as doctour Shaw dyd Me thynke you being the Kynges seruaunt his officer should thinke better on the Kyng hys Counsell though I were lyght of beliefe If he had beene a true man to hys mayster he would neuer haue spoken it The Counsayle nedes not my lye for the defence of that that they doo I can beare it of my selfe Concerning my selfe that whyche I haue spoken hath done some good You wyl say this the Parliamēt house are wiser then I am you might leaue them to that defence of them selues Although the men of the Parliament house cā defend them selues yet haue I spoken this of a good zeale and a good 〈◊〉 I take God to witnes Use therfore your iudgement languages as it becōmeth Christian subiectes I wyll now leaue the honourable counsayl to answer for them selues He confessed one fact he woulde haue had the gouernaunce of the Kynges Maiesty And wot you why He sayd he would not in his minority haue him brought vp like a Warde I am sure he hath bene brought vp so godly with suche Scoolemaysters as neuer King was in England so hath prospered vnder them as neuer none did I wot not what he 〈◊〉 by 〈◊〉 bringing vp like a Warde vnles he wold haue him not to go to his booke learne as he doth Now wo woorthe him yet I wil not say so neither but I pray God amend him or els God send him short lyfe that would haue my soueraygne not to be brought vp in learning would plucke hym from his booke I aduertise thee therefore my fellow subiect vse thy tong better and expound wel the doinges of the Magistrates Now to the purpose for these thynges let me of my matter Some say Preachers should not medle with such matters but did not our sauiour Iesus Christ medle with matters of iudge ment when he spake of the wicked Iudge to leaue example to 〈◊〉 that folow to do the same Ye se here that Lady Couetousnes is a fruitful woman euer chyldyng euer brynging forth her fruites It is a true saying radix omnium 〈◊〉 auaritia Couetousnes is the roote of al wickednes One wyl saye 〈◊〉 you speake vnsemely 〈◊〉 so to be against the officers for toking of rewardes in doing pleasures Ye consider not the matter to the bottom Their offices be bought for great sums now how shuld they receiue their money againe but by bribing ye wold haue them vndone Some of them gaue CC. pound some v. C. pound some 〈◊〉 M. poūd And how shal they gather vp this money agayne but by helping them selues in their office And is it so trow ye Are ciuyl offices bought for mony Lord God who would haue thought that Let vs not be to hasty to credite it For then we haue the old prouerb omnia venalia Rome althinges are sold for money at Rome Rome is come home to our owne doores If they 〈◊〉 they must nedes sel for it is wittely spoken Vendere iure potest emerat ille prius he maye law 〈◊〉 sell it he bought it before God forfend that euer any such enormity shuld be in Englād that 〈◊〉 offices should be bought sold wher as men should haue them giurn them for their worthines I wold the kinges maiesty shuld 〈◊〉 thorow his 〈◊〉 for mete men able mē worthy to be in office yea giue thē liberally for their paines rather geue them money to take the office in hand thē they to geue mony for it This bying of offices is a making of brybery it is an 〈◊〉 〈◊〉 compelling of men to 〈◊〉 bery Holy scripture 〈◊〉 the officers 〈◊〉 weth what 〈◊〉 of men they should be of what qualities Viros fortes Some 〈◊〉 haue viros 〈◊〉 that 〈◊〉 translation hath it very well Men of actiuityc that haue stomakes to do theyr office they must not be milksops nor white liuered kni ghtes they must be wise harty hardy men of a good stomack Secondarely he qualifieth them 〈◊〉 the feare of God He saith they must be 〈◊〉 deam fearing God For if he fear God he shal be no briber no 〈◊〉 of iudgement faithful Thirdly they must be chosē officers in quibus est ueritas in whō is truth if 〈◊〉 say it it shal be 〈◊〉 Forthly qui 〈◊〉 auaritiam hating 〈◊〉 far from it He wil not come nere it that hateth it It is not he that wil geue v. C. 〈◊〉 for an office With these qualities gods wisdom wold haue magistrats to be qualified 〈◊〉 cōmeth frō the deuils consistory to pay v. C. li. for one office If they pay so much it must nedes folow that they take bribes that they be 〈◊〉 Such as be mete to bear office seke them out hire them geue them cōpetent liberal fees that thei shal not nede to take any bribes And if ye be a selling 〈◊〉 offices ye ar as they which sel their benefices so we shal haue 〈◊〉 uenalia althings bought for mony I mar 〈◊〉 the groūd gapes not deuours vs howbeit we ought not to maruel surely it is that great lenity of God that suffers it Oh Lord in what case 〈◊〉 we If the great men in Turky should vse in their religion of 〈◊〉 to sel as our patrons cōmonly sel benefices here that office of preaching the office of saluacion it shuld be
God elles we may not tempt the maiestye of his 〈◊〉 Beware temptyng of God wel he commes to Symons boate and why rather to Symons boate then another I wyll answere as I fynde in experience in my selfe I came hyther to day from Lambeth in a whirry and when I came to take my boate the water men came aboute me as the maner is and he wold haue me and he would haue me I toke one of them Now ye wyll aske me why I came in that boate rather then in another beecause I woulde goe into that that I see stand nexte me it stoode more 〈◊〉 for me And so did Christe by Simons boate It stoode neerer for hym he saw a better seate in it A good natural reason Now come the papystes and they will make a misterye of it they wyll pycke out the supremacy of the Bishop of Rome in Pe ters boate We may make allegories ynough of euery place in scripture but surely it muste needes bee a symple matter that standeth on so weke a grounde But ye shal see further He desyred Peter to thruste out his boate from the shore He desired hym Here was a good lesson for the byshop of Rome and all his colledge of Cardinalles to learne 〈◊〉 and gentlenes Rogabat eum He desired him it was 〈◊〉 done of hym without any austeritie but 〈◊〉 all 〈◊〉 〈◊〉 nes and softenes and humility What an 〈◊〉 is this that he geueth them here but they spye it not they can se nothing but the supremacye of the bishop of Rome A wonderous thing what sight they haue They see nothing but the supremacy of the Bishop of Rome Imperabatis ouibus meis saith Ezechiel Cū auaritia austeritate disperse sunt absque pastore Ye haue ruled my shepe and commanded them with great lordlines austerity and power and thus ye haue dispersed my shepe abroad why There was no shepherd they had wanted one a great while Rome hath bene many a hundred yeres wtout a good shepherd They wold not learn to rule them gētly they had rule ouer them but it was with 〈◊〉 excōmunications with great austeritie and thunderboltes and the deuill and 〈◊〉 to 〈◊〉 their 〈◊〉 〈◊〉 I beseche God open their 〈◊〉 that they may se the truth and not be blynded with those things that noman can se but 〈◊〉 It foloweth in the text 〈◊〉 〈◊〉 de 〈◊〉 He taught syttyn 〈◊〉 〈◊〉 belike were sitters in those days as it is writen in an other place 〈◊〉 in 〈◊〉 〈◊〉 They syt in the chayre of Moyses I would our preachers 〈◊〉 〈◊〉 〈◊〉 or standyng one waye or other It was a goodly pulpytte that oure Sautour Christe had gotten hym here An olde rotten boate And yet he 〈◊〉 his fathers will his fathers 〈◊〉 out of thys pulpyt He cared not for the pulpyt so he mighte do the people good In deede it is to bee commended for the preacher to stand or sit as the place is but I wold not 〈◊〉 it so 〈◊〉 estemed but that a good preacher may de clare the word of god 〈◊〉 on a horse or preching in a tre And yet if 〈◊〉 shoulde bee done the vnpreaching prelates would laugh it to scorne And though it be good to haue the 〈◊〉 sette vp in churches that the people maye resort thither yet I 〈◊〉 not haue it so 〈◊〉 vsed but that in a prophane place the worde of God might be 〈◊〉 som tymes and I 〈◊〉 not haue the people offended wythall no more then they be with our Sauiour Christes preachyng out of a boate And 〈◊〉 to haue pulpettes in churches it is ve ry wel done to haue them but they would be occupied for it is a vain thing to haue them as they stād in many churches I heard of a Bishop of Englande that 〈◊〉 on 〈◊〉 and as it was the custome when the Bishoppe should come and be runge into the town the great belles clapper was fal len down the tyall was broken so that the Bishop could not be 〈◊〉 into the toune There was a great matter made of 〈◊〉 and the chiefe of the paryshe were much blamed for it in the visitation The bishoppe was somewhat quicke wyth theym and 〈◊〉 that he was muche offended They made theyr aunsweres and 〈◊〉 themselues as well as they could it was a chaunce sayd they that the 〈◊〉 brake and we coulde not get it mended by and by we must tarye tyll we canne haue it done It shal be amended as 〈◊〉 as may be Among the other there was one wyser then the rest he commes me to the Bishop Why my lord saith he doth your lordshyp make to greate a matter of the bell that lacketh hys clapper here is a 〈◊〉 sayeth he and poynted to the pulpit that hath lacked a clappar this 20. yeres We haue a person that 〈◊〉 out of this benefice fyftye pounde euerye yere but we neuer see hym I warrant you the Bishop was an vnpreachyng presate He coulde finde faute with the bel that wāted a clapper to ring him into the town but he could not find any faut with the person that preached not at his be 〈◊〉 Euer this office of preaching hath ben left regarded it hath scant had the name of gods seruice They muste syng 〈◊〉 festa dies about the churche that no man was the better for it but to shewe theyr gay coates and garmentes I came once my selfe to a place ridyng on a iorney homeward from London and I sente worde ouer night into the toune that I would preach there in the morning bicause it was ho lyday and me thoughte it was an holydayes worke The churche stode in my way and I toke my horse and my company and wente thither I thought I should haue founde a great company in the churche and when I came there the churche dore was faste locked I taried there halfe an hower and more at last the keye was found and one of the 〈◊〉 commes to me and sayes Syr this is a busy day with vs we canne not heare you it is Robin hoodes daye The paryshe are gone abroade to gather for Robyn hoode I pray you let them not I was fayne there to geue place to Robin hoode I thought my rochet shoulde haue bene regarded though I were not but it would not serue it was faine to geue place to Robin hoodes men It is no laughyng matter my frends it is a wepyng matter a heauye matter a heauy matter vnder the 〈◊〉 for gatheryng for Robyn hoode a traytour and a theefe to put 〈◊〉 a preacher to haue hys office lesse estemed to prefer Robyn 〈◊〉 before the ministracion of Goddes worde and all this hath come of vnpreachyng prelates Thys realme hath bene yl prouided for that it hath had such corrupt iudgementes in it to prefer Robin hoode to goddes worde Yf the Bishoppes had bene preachers there shoulde neuer haue bene any such thing but we haue a
England 〈◊〉 go about to take away all but this priest had had his glebelande taken from him by a great man Well first wente out letters for this man to appeare at a day processe went out for hym according to the order of the law and charged by vertue of those letters to appeare afore the 〈◊〉 at suche a daye The daye came The 〈◊〉 sat in his hall ready to minister iustice The priest was there presente The gentleman this Lord thys great man was called and commaunded to make his appe raunce according to the write that had ben directed out for hym And the Lorde came and was there but he appered not No quod the kynge was he sommoned as he shoulde be had he any warning to be here It was answered yea and that he was there walkinge vp and downe in the hall and that he knew wel inough that that was his daye and also that he had al ready bene called but he said he would not come before the king at that time allcoginge that he neaded not as yet to make an aunswer because he had had but one summoning No quod the kyng is hehere present yea forsoth sir said the priest The king commaunded him to be called and to come before him And the end was this He made this Lord this great man to restore vnto the priest not only the glebeland which he had taken from the priest but also the rent and profit therof for so longe time as he had withholden it frō the priest whiche was viii yeares or therabout saith he when ye can shewe better cuidence the the priest hath done why it ought to be your land then he shal restore it to you again and the profyts therof that he shal receiue in the meane time But till that daye come I charge ye that ye suffer him peaceably to enioy that is his Thys is a noble king and this I tel for your example that ye may do the lyke 〈◊〉 vpon the matter your selfe Pore men put vp bils euery day and neuer the nere Confyrme your kingdome in iudgemente and begin doinge of your own office your self euen nowe whyle you are yonge and sytte once or twise in the weeke in councell amonge your Lordes it shal cause things to haue good successe and that matters shal not be lingred for the from daye to daye It is good for euery man to do hys own office to se that well executed discharged Ozias king in Iuda he wold nedes do thoffice of the priest he wold nedes offer incense in that sanctuary which to do was the priests office But he was so dēly 〈◊〉 with the lepry for his labor so cōtinued a lepre al dais of his life S. Jhons disciples would haue had theyr master to take vpon him that he was Christ. But what sayd Jhō Nemo sibi assumit quicquā nisi datū fuerit ei desuper No man may take any thing vpon him self except it be geuen vnto him from aboue If the Deuonshire men had wel 〈◊〉 sidered this they had not prouoked the plages that they haue had light vpon them But vnpreching prelacy hathe bene the chyefest cause of al this hurly burly and commotyons But if Christ may chalenge any kinde of men for takynge his office vpon them he may say to the massemōgers Who gaue you commissyon to offer vp Christ who gaue you au tority to take mine office in hande for it is only christes of fice to do that It is a great matter to offer christ if Christ had offred his body at that last supper then shuld we so do to who is worthy to offer vp Christ an abhominable presum cyon Paule sayth Accepit panem postquam gracias egissit fregit ac dixit Accipite edite He tooke bread and after that he had geuen thankes he bralie it and saide Take ye eate ye c. and so sayd Hoc est corpus meum He gaue thankes well thē in thanks geuing there is non oblation and when he gaue thankes it was not hys bodye When I was in examination I was asked many questiōs and it was sayd to me what Christ did that should we do a bishop gathered that vpon these wordes Hoc facite inmei recordacionem Then said he to me how knowe ye that they eate it before he sayde Hoc est corpus meum I answered agayne and sayd how know ye that they did not eate it c. So I brought into him the place of Paul aboue sayd and that in thankes geuing is none oblation and when he gaue thankes it was not his body for he gaue thankes in the beginnyng of supper before they eate any māner thing at all as his accustomed maner was to do I wonder therfore that they will or dare by this text take vppon them to offer Christs body They should rather saye Quis me constituit oblatorem Who made me an offerer But when Christ sayd Quis me constituit iudicem aut diuisorem super vos Who hath made me a Iudge or a deuider of landes among you Christ did refuse an other mansoffice an office that he was not of his father deputed vnto Christes 〈◊〉 was a spirituall kingdom his office was a spiritual office he was a spiritual iudg And therfore when the woman 〈◊〉 in ad ultery was brought befere him he refused not to playe the iudge but said Quis te accusat and she sayd agayn Nemo domine No man lord saith she then said he Nec ego te condēno Nor I 〈◊〉 thee not Vade et noli amplius peccare 〈◊〉 thy waies sin no more Here he toke vpōhim his owne office did his office for his office was to preach to bid sinners a mēd their euil liuing not to be a tēporal iudge in tēporal causes And here is an other occasiō of a suit to your highnes for that punishmēt of lechery For lechery 〈◊〉 in Eng lād like a floud But now to make an end in tēporal causes he said Quis me constituit iudicem c. Who made me a iudge of tēporall causes among you of worldly matters Thus came this felow in here with interrupting of Christes sermon receiued the answer which I haue rehearsed Thou man thou felow quod he who hathe made me a iudge among you And he said vnto all the audience Videte et caue te ab auaricia See and beware of couetousnes Whye so Qui a non in abundancia cuiusquoem vita eius est ex his que possidet For no mannes life standeth in the habundaunce of the thynges whyche he possesseth we may haue thynges necessarye and we may haue habouudaunce of thinges but the haboundance doth not make vs blessed It is no good argumēt Quo plus quisque habet tanto beatus viuit The more riches that a man hath the more happelly the more blisfullye he lyueth For a certayne greate man that had purchased much lands
odio God hath ordained all thinges to be good And the deuil laboreth to turn al thinges to mans euil God geueth men plentye of richesse to exercise theyr faith and charity to confirm them that be good to drawe them that be nought and to bring thē to repentance and the deuil worketh al together to the contrary And it is an old prouerbe the more wicked the more fortunate But that 〈◊〉 of this couetous rich man declareth thunqui etnes of the mind that richesse bringeth with it First they are al in care howe to get richesse then are they in more 〈◊〉 how to kepe it stil. Therfore the 〈◊〉 saith Qui volunt ditescere incidunt in tentationes varias They that study to get great richesse do fal into manye diuers temptatyons But the rote of al euil is couetousnesse What shal I doo saith this riche man He asked his owne brainlesse heade what he shuld do he did not aske of the scripture For if he had asked of the scripture it wold haue told him it would haue said vnto hym Frange esurienti panem tuum c. Break thy bread vnto the hungry Al the affection of men now a dais is in building gay and 〈◊〉 houses it is in setting vp pulling down ueuer haue they done building But th end of al such great ritchesse couetousnes is this This night thou fole thy soule shal be taken from thee It is to be vnderstand of al that rise vp from litle to much as this ritch man that the gospel spake of did Ido not despise richesse but I 〈◊〉 that men shuld haue ritchesse as Abraham had and as Ioseph had A man to haue ritches to help his neighbor is a godly riches The worldlye richesse is to put al his trust confidence in his worldly richesse that he may by them liue here gallantly plesantlye and voluptuouslye Is this godly richesse No no this is not godlye rychesse It is a common saying now a dais amonge many Oh he is a ritch man he is wel worth fiue C. poundes He is wel worth v. C. poundes that hath geuen v. 〈◊〉 pounde 〈◊〉 the pore otherwise it is none of his Yea but who shal haue this v. C. pounds For whom hast thou gotten that fiuehundred poundes What sayeth Salomon 〈◊〉 v. Est alia infirmitas pessima quam vidi sub sole diuitioe conseruatoe in malum domini sui Another euil saith he and an other very naughtye imperfection richesse horeded vp and kept together to the owners owne harm for many times such richesse do perish consume away miserably Such a one shal somtime haue a sonne saith he that shal be a very begger and liue al in extreme penury O goodly riches that one man shal get it an other come to deuour it Therfore Videte cauete ab auaritia See beware of couetousnesse Beleue Gods wordes for they will not deceyue you nor lie Heauen and earth shall perish but Verbum domini manet in oeternum The wordof the Lorde abydeth and endureth for euer Oh this leauened faith this vnseasoned faith Beware of this vnseasoned faith A certain mau asked me this question 〈◊〉 thou euer see a manne lyue long that had great richesse Therfore sayth the wise man if God send thee richesse vse them If God send thee aboū daunce vse them accordynge to the rule of Goddes word and study to be rych in oure sauiour Iesus Christe To whome wyth the father and the holy ghoste be al honoure glory and prayse for euer and euer Amen Imprinted at London by Iohn Daye dwellinge ouer Aldersgate beneath S. Martyns And are to be sold at his shop vnder the gate Cum gratia priuilegio Regiae Ma. iestatis perseptennium The congregation of the faith full at London in Quene Ma ryes tyme. Ose. vt Nume 〈◊〉 Psalme lxxix D. Latiuier withstode the sixe articles although they were confirmed by lawes The Abridgemēt of the lavv of god Mat. 22. The 〈◊〉 of al praiers Mat. 6. Lu. II. The entrance into praier VVhat it is to call God Father VVhae Christ 〈◊〉 by 〈◊〉 vs to call god father No vvorde in this prai er 〈◊〉 his vvaight Note what lyplabour is The deuill is diligēt to let praier The slights of the deuil 〈◊〉 53. 1 Ioh. 2. One 〈◊〉 not many Iohn 1. 2. Iohn 3. Christ suffe red not for 〈◊〉 〈◊〉 Hebr. 4 Christ is an highe bishop Esa 53 Act. 10 All the pro phetes testi fie of Christ. Vvhat these woordes vvhich arre in heauen do teach vs Hie. 23. Esa 66. VVhy god is not appa rantly vpō earthe Psal 53. The 〈◊〉 see not loun from heauen Gene 4 God heard the crye 〈◊〉 Abels bloude 〈◊〉 Para. 24 Iohn 22. An other commoditie of this worde Father The loue of god tovvardes vs excedeth the natural loue of parentes to their ovvn children Esa. 49. A 〈◊〉 〈◊〉 the mid vvife 〈◊〉 vvas gods instrument to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by hearing 〈◊〉 〈◊〉 〈◊〉 Bilneys ex ercise Note this 〈◊〉 He 〈◊〉 king Henry the eighte 〈◊〉 is godfather to a childe borne in prison Note one of the 〈◊〉 of ignorance Note here one other 〈◊〉 of ignorance Thus hath God vvrought a double 〈◊〉 uerance at one tyme. The purpos of Latimers tale Mat. 7. A similitude The mea ning of these 〈◊〉 des Cum 〈◊〉 t is mali God ge ueth his 〈◊〉 〈◊〉 respecte of persons He that vvil receiue at go 〈◊〉 hande any thinge muste aske vvith faith VVe muste pray to god only 〈◊〉 vvhat is to be lear ned by this vvorde our Christvvold haue oure praiers cōmon to vs all 〈◊〉 18. Act. 27. Act 7 Chrisost. 〈◊〉 is not to be 〈◊〉 in this pointe A prouerbe loue me loue my hounde The propertie of praier The excellency of praier VVhat it is to despise the poore A lesson for them that 〈◊〉 aloft The number ofthem that may call god Fa ther is but smal Psal. 33. VVhat it is to be iust Psal. 145. VVho they be vvhomo God vvill heare Repetitiōs are more 〈◊〉 then pleasant 〈◊〉 is the 〈◊〉 that preachers ought chief ly to 〈◊〉 〈◊〉 17. The lordes 〈◊〉 is the sūme of all 〈◊〉 praiers The cause vvhy vve call god fa ther. To cal god our father is profita 〈◊〉 for vs two vvais VVith faith vve must fighte 〈◊〉 the 〈◊〉 Christ hath 〈◊〉 avvay oure sinnes and the 〈◊〉 due 〈◊〉 sinnes The diuel is not afraid of holy vva ter God is both vvilling and able to help 〈◊〉 VVe haue no cause to dispeir of helpe at his hande that is both able and vvil 〈◊〉 to help 〈◊〉 Good Bil ney and good 〈◊〉 〈◊〉 to 〈◊〉 a poore vvo man Onely the 〈◊〉 of 〈◊〉 〈◊〉 sethe from sinne To do that god com mauudeth is not sinne A man may syn deadlye vvith his ovvne vvise To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vs 〈◊〉 Princes and plovvmen are al made of one matter
The proud mās father is in hell 〈◊〉 〈◊〉 in prayer is compared to the 〈◊〉 of a false aduocate at a 〈◊〉 As vve com municate so vvhē vve pray vve must be pre pa 〈◊〉 VVhat maner of per sons they be 〈◊〉 god vvill not heare One praier vvith vnder standing is better then 〈◊〉 〈◊〉 vvithout Musculus The mea ning of the second peti 〈◊〉 VVhat the name of god is Exo. 9. 〈◊〉 9. Rom. 3. 〈◊〉 10. Iosu. 4. Deut 4. Psal. 49. Ne 9. Exod. 22. Hie. 50. Gene. 18. Exod. 15. Psal 18. Psal. 7. Psal. 46. Esa 〈◊〉 VVhat per sons they be that 〈◊〉 lovv not gods name Sapie 〈◊〉 To be bap tised and not to 〈◊〉 gods com 〈◊〉 is to bee vorse then a 〈◊〉 These fel lovves be to 〈◊〉 Mat. 7. Psal 49. 1. Cor 10. To geue 〈◊〉 praier in trouble is to 〈◊〉 god a lyar Psal. 49 Nume 20 VVhat 〈◊〉 is to halovv the name of god Esd 8. The Apo stles and 〈◊〉 did 〈◊〉 gods name 〈◊〉 〈◊〉 VVe may not 〈◊〉 god the maner and vvay hovv he 〈◊〉 helpe vs nor 〈◊〉 To suffer death is to be deliue red from trouble Achior did sanct fie gods name Iudith 4. Dani. 4. 〈◊〉 〈◊〉 117 〈◊〉 〈◊〉 8. Iudith did 〈◊〉 gods name Iudith 13 Iudith 8 The 〈◊〉 did vvicked ly in apoin ting god a time In gods qua rell vve ought to be 〈◊〉 To be 〈◊〉 full to God is to sancti fy his name Suche as maintayne learning 〈◊〉 lovv gods name 1. Cor. 1. The office of saluatiō Preachers are Christs vicares and embassadours Sorcerers dishonor the name of god The magi strates of 〈◊〉 For church men For seruan tes Seruantes that serue not vvith eie seruice are in good case Colos 3 The deuils Pater no ster Seruants ar not forgot ten in the scripture Colos. 3. This is to be vnderstā ded of all thinges lau ful and god lye Hie. 48. It is a greet 〈◊〉 to be a seruāt Act. 5. A seruant may vvith stand his maister in deniyng to do vvicked ly but not in refusing to suffer at his hande A thing to be marked both of mai sters and seruantes VVho so doth vvalk in his cal 〈◊〉 sancti fieth the name of god He that vvill sancti fie goddes name must haue an ear nest de 〈◊〉 〈◊〉 short les son vveli learned Euerye vvord must be vveigh ed. Faithful me make shorr praiers Mat. 25. Act. 7. Lu. 18. Lu. 23. A short and plain expo sition of this 〈◊〉 A necessary lesson pla ced vvhere it may best 〈◊〉 in memory A short re hersall of that is raught in the other 〈◊〉 VVe must not forget that vve are able to do nothing of our selfe ac cording to gods vvill VVe praye not for 〈◊〉 selues a lone VVhat king dome it is that we 〈◊〉 for Ezech. 26 1. Tim. 6. Rom. 9. Ioh. 5. Prouer. 8. A good ad monitiō for 〈◊〉 and rulers Prouer. 2. A good les son for sub iectes Poure mo 〈◊〉 haue 〈◊〉 in the vvorld The cause 〈◊〉 the monar chies vvere pulled doune Eccle. 3. The cry of the 〈◊〉 is a great matter The deuill is not the right lorde of the worlde Like to like that is 〈◊〉 delite 〈◊〉 〈◊〉 the great vsurper 〈◊〉 than God onely 〈◊〉 rule in his kingdome Gods kingdome 〈◊〉 〈◊〉 vs from all mi 〈◊〉 Rom. 8. L 117. The king dome of god begin neth here Preachyng is the instrument to cal vs to gods kyng dome Iohn 8. 〈◊〉 Iohn 3. This is a nedefull petition Christe 〈◊〉 〈◊〉 his father is de lited vvith Exhibitors to scholers It is better to lack liue lode than gods vvord Luc 10. Luc 9. The 〈◊〉 of 〈◊〉 what vvic ked 〈◊〉 doo Psal. 54. Tvvo com modities that come of casting our care vp pon God 2. Tess 3. Psal. 127. w hiles vve shall be in this lifevve must labor and 〈◊〉 Christ 〈◊〉 not of the king dom of this world Ioh. 18. VVe must flye to god for reskue Prouer 21 None can 〈◊〉 a 〈◊〉 god The deuils triumphe is 〈◊〉 to 〈◊〉 A note 〈◊〉 〈◊〉 Carnal gos pellers The bloud of 〈◊〉 is the seede of the 〈◊〉 of the gospell To dye for Christ is the greatest promotiō Mat. 5. He that en 〈◊〉 shal be saued Math. 〈◊〉 The kingdome of 〈◊〉 is 〈◊〉 〈◊〉 The mea ning of this 〈◊〉 〈◊〉 〈◊〉 vvords VVorldlin ges pray a gainst thē selues 〈◊〉 they say this praier VVe muste be desirous to 〈◊〉 vve pray for Vve cā not praye truly this petitiō 〈◊〉 〈◊〉 vvery of this vvorld A parlia ment thae vvilieme die all mat ters The faith full and pe nitent sin ners make this petitiō from the bottome of their hear tes The more vvicked the more lucky God cur seth the vvicked and yet they haue the blessinges of god in this vvorld One 〈◊〉 why ged 〈◊〉 〈◊〉 〈◊〉 of this 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 A thyrde cause Gods iuge 〈◊〉 〈◊〉 be 〈◊〉 ous The comforte of all christians Antichrist is alreadie knowen in all the worlde The tyme of the vvorlde The dayes shall bee shortened for the cho sens 〈◊〉 〈◊〉 doo make 〈◊〉 sion for ple sure in this life The 〈◊〉 shal be 〈◊〉 the day of Noah He eateth other n 〈◊〉 flesh that oppresse other men to maintaine his ovvne delicious diet 〈◊〉 〈◊〉 of god are the good men and the childrē of men the 〈◊〉 Vve are not in darknes The effect of this peti tion A note vvhereby vve maye 〈◊〉 oure selues to ap pertain to gods 〈◊〉 God vvill helpe 〈◊〉 vve call Christ is a perfecte scholemaister Christ teacheth vs 〈◊〉 things in this 〈◊〉 〈◊〉 Merltes mongers To knovve oure 〈◊〉 is the first And vvhat vve shal do the second Paule gaue 〈◊〉 the praise to God Gods vvill must be con sidered after 〈◊〉 sor c. s. Gods will was ope ned by Mo ses the Pro phetes Christ and the Apostles A blessing of god They can not be 〈◊〉 that haue Bible 〈◊〉 their mo ther tōgue 〈◊〉 law of god 〈◊〉 be our loking 〈◊〉 The vvaie to arise frō 〈◊〉 The mea 〈◊〉 of this petition VVe muste praye vvith the hearte VVho they bee that laugh God to scorne The rebels vvere of this sorte that laugh ed God to 〈◊〉 There is no obedience against god God vvyll punishe princes Ignorance is the cause of rebelliō 〈◊〉 〈◊〉 from flesh A law for 〈◊〉 A law for gaming All subiects ought to 〈◊〉 〈◊〉 heate their 〈◊〉 actes or lawes 〈◊〉 to doe a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to doe a gainst gods 〈◊〉 Suche as 〈◊〉 in 〈◊〉 tie vnder princes must bee obeyed as wel as 〈◊〉 ces The offices of maiestra tes Lette 〈◊〉 〈◊〉 〈◊〉 The mouthes of the 〈◊〉 〈◊〉 〈◊〉 stopt Vvicked do 〈◊〉 woulde stop prea chers mou 〈◊〉 Learne to stoppe the preachers mouthe Mankynde is gods lief tenaunt 〈◊〉 The deuill 〈◊〉 〈◊〉 The deuill 〈◊〉 〈◊〉 The 〈◊〉 is a 〈◊〉 ruler and 〈◊〉 hath
God And aduertisment to our Judges The wyddowes wea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 trust in his Judges 〈◊〉 he 〈◊〉 olde hym selfe 〈◊〉 was a by walker Judges are honorable necessary Gods ordinaunces 〈◊〉 〈◊〉 their offices The craft of the 〈◊〉 A notable and bold 〈◊〉 ing of 〈◊〉 〈◊〉 Math. 4. Unpreaching prelats are 〈◊〉 the diuel 〈◊〉 hel brybynge Iudges are wyth them for cōpany He turneth to hys former mater Why the Iudge was forced then to confesse hys fautes Ieremy de scribed the hart of mā Ieremi 17. Paule durst not iustifye him selfe The truth gets hatred The Anabaptistes howe they tooke theyr death The Dona tistes how they dyed Iudge not them in authority 〈◊〉 Charyty is the cognysaunce badge of a Christen man What the Lord Darsy sayd to maister La timer in that Tower The commune cast of al traytours The office and duty of subiectes A thing that hapned at Oxford A Priest robbed of a greate sum of mony It is hard to Iudge a mans hart the bishops besturred them so thē that som of thē wer neuer diligēt synce The whore that cōmitted robbery M. Latimer exhorteth that kinges grace that learned mē might be apointed to such as shal suffer are conuict persons Lots wyfe is our exam ple to content our sel ues wyth our state The 〈◊〉 drowned 〈◊〉 Go morbrent To what end the pacable of the 〈◊〉 Judge tendeth To whom in distresse oppression we shal resorte An argument from the lesse to the more We haue a cōmaundement to resort to God Why God would 〈◊〉 vs to be 〈◊〉 gent earnest in praier Why 〈◊〉 prayer is 〈◊〉 ceptable to God One solucion for al. Fayth is altogether Fayth is a 〈◊〉 state 〈◊〉 a dutches Knowlege of syn is gētlemā vsher to Ladye Fayth Lady Faith is no 〈◊〉 What eatyng drinking is alowed what is discommended What kind of marying is reproued worthely Stealing of wards nay rather of landes An other kinde of ma riage The inueglers of mēs daughters are noted The parēts which forese their children to mar ry whō thei loue not A daye wyl 〈◊〉 shal 〈◊〉 for al. 〈◊〉 blessednes com meth of 〈◊〉 kepyng Let vp 〈◊〉 〈◊〉 〈◊〉 The argument of the 〈◊〉 iudge shoulde induce vs to prayer What may be wrought by prayer What maketh oure prayers acceptable to God Our praier pleseth god for christes sake Faith is al. 〈◊〉 of the 〈◊〉 of 〈◊〉 world As muche wyckednes vsed in our tyme as euer was in the tyme of Noe. Master Latimer retur neth to hys former que stion to that dissolucion of the same Whether Gods people may be gouerned by a kynge or no. i. Reg. viif Dur preching must be accordig to that 〈◊〉 before whō we preach Rome is ca led of 〈◊〉 the purple whoore of Babilon The scope or state of the booke tendes to diswade that kyng from hys supremacy 〈◊〉 Reg. 〈◊〉 Suche as vse vnlawful diuorcementes 〈◊〉 of ba ren made frutful and mother to Samuel Samuel be yng aged chose to him two Suffra ganes to as 〈◊〉 hym in 〈◊〉 office Why 〈◊〉 chose hys own 2. sons rather then any other Samuel tē dred that ease of his pēple A third lord President woulde doo wel What the impotent old bishops should do Ther ar to many such 〈◊〉 feders 〈◊〉 M. 〈◊〉 would not haue Byshops prelats Lorde presidentes The office of a presidēt shyp is a ciuil office The world wil corrupt and deceiue vs or we be ware The son is not alwaies bounde to walk in the Fathers wayes 4. Reg. 18. 4. Reg. 22. and. 23. He was but eyght years olde whe he beganne to 〈◊〉 Wee are more styfnecked mor rebellious sturdier thē the Ielves This is no rule to recken vpon Iosias was slayn in 〈◊〉 tail of Pharao 〈◊〉 kinge of Egipt at Ma 〈◊〉 4. Reg 〈◊〉 Authority and office trieth what a man is This hath bene often tymes vere fied sene in prechers before they wer Bysho pes 〈◊〉 bene ficed Doo as the moste doo the fewest shal wōder at them The state of a Iudge is 〈◊〉 rous They call them 〈◊〉 〈◊〉 but bryhes they are The 〈◊〉 genealogy the 〈◊〉 of 〈◊〉 Preaching Hearing Beleuyng saluation The study of 〈◊〉 decayed in Cambrige Englysh 〈◊〉 A reasonable 〈◊〉 Where vp pon we may be stow our goods well and please God well They 〈◊〉 haue least neede 〈◊〉 most help The 〈◊〉 way down to the 〈◊〉 in hel A tiburn tipit for bribe takers and peruerters of iudgmēt The wydow that was inprisē There should be curates of prisons A holy day worke to vpsit the prisoners The woman trurned from papistry by the diligēt resort of that learned frequenting the prison A rich mar chaunt cast into the Ca 〈◊〉 〈◊〉 A Gentleman of a 〈◊〉 nose 〈◊〉 〈◊〉 of the 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 of that law is the soule of the 〈◊〉 Howe we must take that doinges of the parliament An 〈◊〉 argument Fre liberty is graunted to speake in the Parlia ment 〈◊〉 Paul was a lowed to an swer for hiselfe Actes xix M. Latimer likned to doctour Shaw One fact cō fessed of the Admiral he woulde not haue that king brought vp like a ward in his mino rity Kynges shoulde 〈◊〉 learned Lady 〈◊〉 is a chyldyng woman He that 〈◊〉 deare must seltherafter Mete men able worthi to be put in office It is a bribery to 〈◊〉 offices 〈◊〉 of offices for money Godly and meete men for offices shoulde bee sought out liberallye 〈◊〉 Sellyng of offices sel ling of bene 〈◊〉 is all one The Turk woulde not suffer that we do The patrōs dutye in bestowinge of his 〈◊〉 A 〈◊〉 〈◊〉 of apls A graft of golde to get a benefice with all 〈◊〉 woorthe a great deale of learning The error of suche as beleue not the immortalitye of Soules Samuel was 〈◊〉 for the swar uing of 〈◊〉 sons from his wayes i. Sam. 〈◊〉 A place 〈◊〉 lented forced to serue for other purpose thē it was euer ment Wherein that intet of the Jewes 〈◊〉 consist The iewes 〈◊〉 in thre 〈◊〉 A comparison betwen Samuell his sones Ely and his sonnes Elys sōnes wer leacherers mani fest offeders Samuels sonnes wer bribers and peruerters of 〈◊〉 〈◊〉 are lyke pitche Anglice a receiuer of his masters bribes A frierly fa shion in refusing of brybes a goodly rag of popish re 〈◊〉 Samuell would not be partaker of his sōnes offences Bloudshed ding pretē sed murther woulde not be borne wyth all Shauing of crounes The history of a woman The history of a Gētilman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may do somewhat for his frēd in a shiere he mai help to hang vp the gyltles Au Apostro 〈◊〉 to the king for rebres of lear ning 〈◊〉 of naughty matters A godly aduertisment for 〈◊〉 men and maisters but I