fyndeth that he hath brne a wycked man an yrefull man a couetuous or a slouthefull man lette hym repente and bee sorye for it And take a good purpose to leaue that same synne where in he hath lyen before Lette vs not doe as the Jewes dydde which were styfnecked they woulde not leaue theyr synnes they hadde a pleasure in the same they woulde folowe theyr olde tradicions refusyng the worde of GOD therefore theyr destruction came worthelye vppon theym And therefore I saye lette vs not followe them leaste we receyue suche a reward as they hadde leaste euerlastyng destruction come `vpon vs and so we be caste oute of the fauour of god and finally loste worlde without ende And there shal bee signes in the Sunne and in the Mosne in the Starres in the earth There be some which think that there shal be great Eclipses against the course of nature ye know that 〈◊〉 hath bene great thynges sene in the Element diuerg 〈◊〉 Sometymes men haue sene a rynge about the Sunne somtimes there hath bene sene 〈◊〉 sonnes at ones and such like thinges hath 〈◊〉 sene in tymes past which no dout signified that this 〈◊〉 day is not far of in which Christ will come with his heauenly 〈◊〉 to iudge and rewarde euery one of vs accordynge vnto his descrtes And the people shal be at their wittes 〈◊〉 through dispaire men 〈◊〉 wonderfull fearefull they shall pyne awaye for feare and no dout these shal be good men which shal be thus troubled with suche a feare of this daye for you knowe the worldlyn 〈◊〉 care not for that day yea they will scant beleue that there shal be such a day that there shal be an other world or at the least way they would not 〈◊〉 that 〈◊〉 shold be an other worlde therfore they shal be godly men which 〈◊〉 so vsed to be 〈◊〉 vnto the worlde And no doute there hath bene here in England many already which haue bene so vexed and tormoyled with such feare That same maister Bylney which was burnte here in England for gods worde sake was induced and persuaded by his friendes to beare a fagotte at the tyme when the Cardinall was 〈◊〉 and bare the swynge Now 〈◊〉 that same Bylney cam to 〈◊〉 agayne a whole yere after he was in such an anguish and agony so that nothyng did him good neither eatyng nor 〈◊〉 king nor any other communication of gods worde For he thought that all the whole scriptures were against him 〈◊〉 sounded to his condemnation So that I many a tyme 〈◊〉 with him for I was fannliarly acquainted with him But all thynges whatsoeuer any man coulde allege to his comforte seemed vnto hym to make againste him yet for all that afterwardes he came againe god indued him with such strength and perfectnes of faith that he not onelye confessed his faith the gospell of our Saniour Jesus Christe but also suffered his bodye to be burnte for that same Gospels sake which we now preache in Englande 〈◊〉 Luther that wonderful instrumet of god through whō god hath opened the light of his holy word vnto the world which was a long 〈◊〉 〈◊〉 in 〈◊〉 and neglected he wryteth of himselfe that he hath bene sometymcs in such an agony of the spirite that he felte nothyng but trembling and fearefulnes And I myself know two or three at this present houre which be in this case But as concernyng the vngodly 〈◊〉 say 〈◊〉 〈◊〉 omnia all thynges are well with them they care for no more but for this worlde Lyke as in the 〈◊〉 tyme they were carelesse at all they thought all things were cocksure tyll at such tyme when the floud feil vpon their heades And so it is at this tyme with the vngodlye too they care not for this day of iudgement it greeueth them not till it fall vpon theyr heades one day It is said in scripture that god leadeth into hell and bringeth vp 〈◊〉 and so it is with such fearefull men for god doth cast them into hall he hideth himselfe from them but at the length he bringeth them out agayne and 〈◊〉 thē with a constant sayth so that they may be sure of their salua tion and 〈◊〉 lyse I knew ones a woman that was 17. yere 〈◊〉 such an crercise and feare but at the length she 〈◊〉 〈◊〉 and god endued her with a strong and stedfast faith in the ende Therfore no dout these be warnynges wher with the almighty God warneth vs to make ready against that horrible and fearefull day which day no doute is not farre of For the worlde was ordeyned of god to endure as scripture and all lerned men agree syre thousand yeres Now of this number are gone syue thousand fyue hundred 52. so that there is left onely foure hundred and fifty lacking two And this is but a little tyme and yet this tyme shal bee shortened as scripture plainly witnesseth for the elects sake So that peraduentare it may come in my dayes as old as I am or in oure childrens dayes Therefore let vs begynne to 〈◊〉 and fight be tymes wyth synne let vs not set all oure heartes and myndes vppon this worlde for no doubte thys daye whensoeuer yt shall come wylbe wonderfull fearefull vnto all mankynde and speciallye vnto the wycked There wil be great alterations at that date there wil be hurly burly like as ye se in a man whan he dieth what deformitie appereth how he stretcheth out all his membres what a 〈◊〉 is there so that all his body commeth out of frame So wyll it be at this fearefull horrible day there wylbe such alterations of the earth and the element they wyll loose theyr former nature and be endued with an other nature And then shal they see the 〈◊〉 of man come in a cloude with power and great glory Certain it is that he shal 〈◊〉 to iudge but we can not tell the tyme when he wyll come therefore seeyng that he wyl come lette vs make redye lest be finde vs vnprepared And take this for a rule that as he findeth vs so he shal iudge vs. Sainte Paule to the Thessalonians when he speaketh of the resurrection of the good sayeth that at the same day the trompet shall blowe and all shall ryse which dyed synce the worlde beganne than they that shal be founde alyus 〈◊〉 the earth shal be chaunged sodêly and shal be rapte vp into the ayre and so meete Christ our sa uior All those I say that be content to stryue and fight with synne that wyll not be ruled by synne These I say shall of suche wise be taken vp in the ayre and meete with Christe and so shall come doun with him againe but as for the other sort which be wicked and haue a delyte in wickednes will not leaue it but rather goe forwardes in all 〈◊〉 they shal be lefts vpon the earth with the deuylles
who caused that filthy dark antichristiā doctryne to vanish out of syght and in steade therof that most glorious lyghte of the Gospell to shyne agayne the whych sorowfully was wished for of all faythful Eng lish harts restoring withall the preachers of the same Gospel the which before wer expulsed as 〈◊〉 by the tyranny of the popish prelates The whiche benefites as they be vnmeasurable so ought they continually with thanckful hartes of all them that beare the name of christians to be considered But as I sayd before the most part of men doo not pas for these thynges The light of the Gospell is not confortable vnto them because they feele not the darknes that is in them they be not troubled with their owne wickednes sinne lyeth lurking and slepyng within thē and they haue fully as it were soide themselues to worldlye busynes to clyme vp to get honors and dignities and the pelfe of worldly 〈◊〉 and these thynges are the cause why they doo not 〈◊〉 vnto the Lorde their God But wo be vnto suche slepers in their owne sinnes and forgetters of Gods benefites A day will come when they shall wish them selus neuer to haue ben borne Thus you see that the neglecting of pray er is the occasyon of that horrible vnthankfulnes forgetfulnes of gods benefytes What is to be sayde vnto them that contrarye to theyr owne hartes and consciences lye in sinne and wickednes and wyll not amende theyr lyues although they heare their synnes accused condemned and Gods vengeaunce pronounced vppon them They bee so drouned with the desyres of theyr owne hartes that they doo not pas for the wayes of the Lorde Of suche kinde of men the world is full whyche haue shameles forheades beyng not abashed of theyr vylenes The cause of their miseries as Dauid declareth Is quia deum non in 〈◊〉 because they haue not called vppon God But what kynde of prayer doo those men say trow you whiche call themselues spirituall and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lot of the Lorde It is as manifest as the none daye that the most parte of them neyther pray nor know what trewe prayer is For if they did vse to pray as the trew christians doo they coulde not chose but be compelled to amende theyr lynes theyr consciences would be abashed to come before the Lorde without a harty purpose to amende theyr conuersation Doth not the saying of Ose the Prophet take holde vpon the most parte of you that be of the popish clergie and haue ben mossemongers Where as he saythe as theues wayte for a man so the companye of prcests murther in the way by consent for they worke mischief Did not you conspire together at the entry of 〈◊〉 Marye to murther the people of God in casting from you most trayterously the precyous Gospell of Jesus Christe in submittyng your selues to that fylthye beast of Rome and in receauyng the stinckyng I dolatrous masse by the whiche you haue destreyed an inaumerable sorte of people Are you sorye for these your doinges Doo you humble your selues before the maiestye of the terrible God with harty and faythful praier acknowledging your wickednes and intending to eschew the same No suche thynges can be perceaued in you For where as before in the tyme of antichryst boldly and openlye you did deceaue the people of theyr saluation in Chryste now in the lyght of the gospel secretly you whisper in to the eares of the simple and visswade them from receyuing of the truth so that most iustly you may be compared vnto those spyes of whom we reade Nume xiii the whyche with theyr false reportes did hynder the people of I sraell from entryng into the lande of promyse For they beyng sente by Moyses to searche the land and to bryng good tydings vnto the people by the which they myght haue ben incouraged manfully to haue assayed their enemyes and take possession of the land they contraye to Moyses expectation lyke faytheles men came and discomforted the people caused them to mistrust Gods promises And doo not ye the lyke where as god hathe appoynted you to searche the lande of promise in hys holy worde and to bryng tidinges of the same vnto his people by faythfull and dilygent teachers and incourage them to embrace and to lay holde vpon the kyngdome of Christ you lyke false messengers eyther by your false reportes and wicked doctryne doo hinder the people from entring into the promised land or els lyke domme dogges that are not able to barke you lye in your kennels fedpng your bellyes and making good cheare with the laboures and sweate of the poore people not passyng wheather they swymme or synke or what become of them Worthely therfore the Prophet Dauid numbreth you amongst them that say in theyr hartes there is no God And this appeareth vnto all others because ye doo not call vppon God For if you did accastom to cal youre selues to an accompte before the maiestie of God in your faythfull prayers the remembraunce of your horrible murther of Gods people of your idlenes carelesnes bellychere ignoraunce of Gods will and word secret 〈◊〉 and suche other lyke stuffe woulde cause you to water your 〈◊〉 and compell you to showe some token of repentaunce vnto the people of God but nothyng is seen in you but desperatnes wherfore the spirit of the Lorde is departed from you And this is more euidente in your manifold and mamfest periuryes committed by you in king Hen ryes tyme in king Edwards time in Quene Maryes tyme. And what may be sayd of you at thys time but that you be false 〈◊〉 〈◊〉 bearing two faces vnder one hood beyng readye lyke weather cockes to turne at all seasons as the wynde doth cary you can you looke for anye thyng at gods hands but to be punished with his 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 was whose companions you be that all the world may take ensample by you to beware of these horrible crimes with the which you are so 〈◊〉 that no water in the sea is able to make you clean 〈◊〉 kynde of water woulde helpe youre disease if the Lorde of his mercy would geue you grace to call vnto hym for it that is the same water of lyfe the which the Lorde 〈◊〉 to the faythfull and penitente sinners amongst the number of whom as yet ye be not sofar as man can 〈◊〉 And therfore it standeth you in hande to locke aboute you in tyme before the halter be cast about youre neckes as it hapned to 〈◊〉 whose foote steppes you folow in your behauiours in thys worlde that it is to be feared you shal rest together in one place in the worlde to come But of the vyle behauiour of these miserable men it greueth me to speake any further not doub ting but that the magestrates whom god hath charged with his people will euen with speede consider these thynges accordingly and not suffer those waueryng and 〈◊〉 weathercokes to haue
man did not God appoint him euē in king Kenries dayes to be a singular instrument to set forth hys truth by his preachyng to open the eyes of such as were deluded by the subtyll and deccatfull craftes of the popish presates How many fold wayes was he troubled toste and tormoyled from poste to piller by the popish by shops Whose handes he could not haue escaped if God had not moued the kinges maiesties hart that then was to assist hym By whose absolute power diucrse times he was deliuered from the cruell Lyons And although it did please God in proces of tyme to suffer the kyngs 〈◊〉 to be deluded and circumuented by the subtyl 〈◊〉 sions of those popish by shops to establish by lawe syxs vngodly articles Yet thys faythfull seruaunt of Chryste woulde rather put hys owne lyfe in daunger then forsake or depart from that the which afore most faithfully he had taught out of Gods worde Wherfore he was contented ra ther to be cast into the Tower and there to loke dayly for death then to be found a wauering reede or to deceane hys Prynce For they sayd he that doo allow any thyng disagreing from Gods word in respecte to fulfill the appetites of Princes ar betraiers murtherers of their princes because they prouoke the wrathe of God to destroy suche princes these slatterers become gilty of the blood of their princes and are the chiefs causes of their destructions Wherefore this faythfull man or god knowing his prince to be deluded by the false priests and bemge assureb the thinges that were allowed to be contrary to gods word was redy thus to aduenture his lyfe at the which time god mercifully deliuered him to the great comfort of al godly harts and singuler cōmodity of his church Now whē he was thus deliuered did he giue himself vp to that pleasures of the world to delicatenes or idlenes No assuredly but euen then most of al he began to set fourth his plough to till the ground of the lord and to 〈◊〉 the good corne of gods word behauing him self as a faythful messenger of god being afrayed of no man telling all degrees theire dueties faithfully and truely without respect of persons or any kind of flattery In the whiche his paynefull trauels he continued al kinge Edwardes time preaching for the most part euery sondaye twoo sermons to the great shame confusion and 〈◊〉 of a great number of our fatbellied vnpreaching prelats For he beinge a sore brused man and aboue three score 7 yeres of age took notwithstanding at these paines in preching and besides this euery morning ordinarily winter and sommer aboute two of the clock in the morning he was at his booke most diligētly And besides this how carefull he was for the preseruation of the churche of God and for the good successe of the gospel they can bcare record which at that time were in autoritye whome continually by his letters he admonished of their 〈◊〉 and assisted with his godly counsel But when the time approched 〈◊〉 which god had appoynted for the punishmēt of the carnal gospcllers hipocrited which most wickedly abused the same how faythfully he did 〈◊〉 both prinatly and open ly al kinds of men they that wer then about him can beare record But one thing amongest others is principally to be noted that god not onelye gaue vnto him his sprit most plentiously and comfortably to preach hys word vnto his 〈◊〉 but also by the same spirite he did most 〈◊〉 prophecy of al those kindes of plages which in very dede afterwards en sued so playnly I say as thoughe he had seene them before hys eyes so that if England euer had a Prophet he was one 〈◊〉 amongst other things he euer affirmed that the preaching of the gospel would cost hym his life to that which thing he did most cherefully arme prepare him self being certenly perswaded that Winchest was kept in the tower for the same purpose Therefore not long after Quene Mary was proclamed a pursiuant was sent down into the country for to call hym vp Of whose cōming when he was made ware about six howers before by a faythful man of god Ioha Carelesse a mā worthy of euerlasting memory he pre pared himself towards hys iorney before the sayd pursiuant came to his house At that which thing whē the pursiuāt marueled seing him so prepa red towards his iorney he sayd vnto him my frend you be a welcō mes senger to me and be it known vnto you to the whole world that I go as willingly to Lōdon at this presēt being called by my prince to render a reckning of my doctrin as euer I was to any place in the world and I do not dout but that god as he hath made me worthy to preach hys word before two excellēt princes so he wil able me to witnesse the same vnto the third eyther to her comfort or discomforte eternally c. At the which tune the pursiuant when he had deliuered hys letters departed 〈◊〉 that he had commaundeniēt not to tary for him by whose sodē departure it was manifest that they would not haue had him to appere but rather to haue fled out of the realm They knew that his cōstantnes should cōfound them in their popery and confirm the godly in the truth As concerning the maner and forme how he was interteyned when he came before the counsell how stoutly he did behaue himselfe in Christes cause and was content to beare most paciently all the mocks and tan̄tes geuen him by the scornful and pestilent papists also howe pacientlye he tooke his imprisonment and how boldly and willingly he in the end aduentured his life in the defence of the glorious gospel of Iesus Christe because theise thinges be at large described in the booke of the martyrs by that most godly lerned and excellent instrument of God master Iohn Fox I wil not spend the time now to reherse the same sauing one thing the which I would wishe all godly bishops and faythfull preachers to note the which is this that he being in prison comfortles and destitute of all worldly help most of al did reioyce in this that god had geuen him grace to aply his office of preching assisted him without fear or flattry to tel vnto the wicked theyr faultes admonish thē of their wickednes neyther alowing nor consenting to any thing that might be preiudicial or hurtfull vnto the gospell of Christe although the refusall thereof did cast him in daunger of his life God graunt that al those that be in that of fice may folow his footesteppes and that the reste that eyther refuse to take payns or are giuen to flatter may be turned out and be set to the cart or plough and others put into their romes that be willing diligent and hable to do their dewties The other thinge that I would haue no ted is his 〈◊〉 and diligence in prayer wherin oftentimes
so long he continued kneeling that he was not able for to rise without helpe amongst other thinges these were thre principal matters he prayed for The first that as god had appoynted him to be a precher and professor of his word so also he would 〈◊〉 him grace to stand vnto his doctrine vntil his death Thother thing the which most instantly with great vi olēce of gods sprite he desired was that god of his mercy wold restore the gospell of his sonne Christ vnto thys realm of England once again and these wordes once agayn once agayn he did so inculcate and beat into the cares of the Lord god as though he had sene god before him spake vnto him face to face The thirde principall matter wherewith in his prayers he was 〈◊〉 was to praye for the preseruation of the quenes maiesty that now is whome in his prayer accustomablye he was wont to name and euen with teares desired god to make her a comfort to this comfortles realm of England These wer the matters he prayed for so earnestly But were these things desired in vayne Did god despise the prayers of this his faythfull souldier No assuredly for the lord did most graciously graunt all these his requests First concerning profession euen in the most extremity the Lord 〈◊〉 assisted him For whē he stode at the stake without Bocardo gare at Oxford the tormen 〈◊〉 about to set the fire vpon him and that most reuerēd father D. Rid ley he lifted vp his eyes towardes heuen with a most amiable and 〈◊〉 〈◊〉 saying these words Fidelis est Deus qui non 〈◊〉 nos tentari supra id quod possumus God is faythful which doth not suffer vs to be tempted aboue our strength and so afterwarde by and by shed his bloud in the cause of christ the which bloud ranne out of his hart in suche aboundaunce that all those that wer presente beyng godly dyd maruell to see the most part of the bloud in his body so to be gathered to his hart and with suche violence to gushe out his body being opened by the force of the fyre By the which thinge God most gratiously graunted his request the which was to shede his harts bloud in the defence of the Gospell How mercifully the Lorde heard his second request in restoring his gospel once again to this realm these present dais can beare recorde But alasse what shal England say for her defēce how shal she auoyd the terrible plages of God for the horrible and deuelish vnthanckfulnes for that treasure The Lorde be mercifull vnto vs. Now concernyng his third request it was also most effectuously graunted to the grent prayse of God the furtheraunce of his Gospel and to the vnspeakenble comfort of this realme For when matters were euen desperate and the enemies mightely florished and triumphed Gods worde banished 〈◊〉 〈◊〉 sodenly the Lorde called to remembran̄ce his mercy and made an end of all these miseries and appoynted her for whom that same gray headed father Latimer so earnestly prayed in hys 〈◊〉 as the true naturall ruler owner of this imperial 〈◊〉 to shew her 〈◊〉 and by the brightnes of Gods worde to confounde the darke 〈◊〉 and 〈◊〉 kingdome of Antichrist and to restore the tem ple of God agayne the whiche thyng not this faithfull prophet only but al the rest whom God made worthy to be his wytnesses did most earnestly requyre and desyre in their faythfull prayers The selfe same God graunt vnto euery faythfull Christiar his spirit that they may be diligēt and watchfull in prayers for her by whom God hath bestowed such vnspeakcable giftes vpon vs that the same God will assyste her with hys grace and holy spirite to procede faythfullye in the building of his house and in plucking downe of all kyndes of synne and 〈◊〉 〈◊〉 Idolatrpe al the monuments of the same to the glory of hys name and her cuerlasting and endles comfort To the whych faythful prayers that all they whiche feare God may be the 〈◊〉 〈◊〉 I haue 〈◊〉 forth these sermons made by this holy man of God and dedicated them to your grace partly because they were preached 〈◊〉 your 〈◊〉 house at Grimsthorp by this reuerend father and faythfull 〈◊〉 of god whom you did norish and whose doctrine you did most 〈◊〉 embrace to the prayse of god vnspeakable 〈◊〉 of al godly harts the 〈◊〉 did 〈◊〉 great admiration maruell at the 〈◊〉 gifts of god 〈◊〉 vpō youe grace in geuing vnto you such a 〈◊〉 spirit by whose power vertue you were able to ouercome the world to forsake your 〈◊〉 〈◊〉 and goodes your worldly 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 highe estate and estimation with the whiche you 〈◊〉 adorned and to become an 〈◊〉 for Christe his gospels sake to 〈◊〉 rather to 〈◊〉 〈◊〉 with the people of god then to 〈◊〉 the 〈◊〉 of the worlde with a wicked 〈◊〉 〈◊〉 the 〈◊〉 of 〈◊〉 greater 〈◊〉 then the treasures of Englande where 〈◊〉 the 〈◊〉 are farre otherwyse 〈◊〉 for they haue theyr pleasures amongst the portes of 〈◊〉 they eate and 〈◊〉 and make 〈◊〉 not passing what become of 〈◊〉 or his 〈◊〉 they bee 〈◊〉 dronken with the swete delicates of thys miserable 〈◊〉 that they wyl not tast of that buter morsels which the lord hath appoynted and prepared for his chosen children and especyall frendes Of the whiche he did make you most gratiouslye to taste geuyg vnto youre grace his spirit that you were able in all the tormoyles and greuaunces the whiche you did receaue not only at the handes of those whiche were your professed enemyes but also at the handes of them whych pretended 〈◊〉 and good will but secretly wrought sorow and myschyef to be quyet and 〈◊〉 and in the end broughte youre grace home againe into your natiue countrey no doubt to no other end but that you shoulde be a comfort vnto the comfortles and an instrumente by the whiche hys holy name should be praysed and his gospell propagated and spredde abrode to the glory of hys holy name and your eternall comfort in Christ Iesus vnto whose mercifull hands I commit your grace with all youres eternally Amen From Southam the second of October Certaine sermons made by the right reueren de father in God maister doctor Latymer before the right vertuous and honorable lady Katherine duchesse of Suffolke in the ycre of our Lord. 1552. OVR FATHER vvhich art in heauen I haue entred of late in the wase of preachyng and spoken many thynges of prayer and rather of praier than of any other thing For I thinke there is nothing more necessarie to be spoken of nor more abused than praier was by the craft and suttletie of the deuill for many thynges were taken for prayer whan they were nothyng lesse Therefore at this same 〈◊〉 also I haue thoughte it good to entreate of prayer to thintent that it might bee knowen what a precious thyng ryghte prayer is I tolde
lette men beware of the right hande for they are gone by and by 〈◊〉 god with his 〈◊〉 illuminate theyr heartes I wold such men would begynne to say with Dauid Proba 〈◊〉 domine Lord proue me spurre me forwarde sende me somewhat that I forgette not thee So it appereth that a Christē mās lyfe is a 〈◊〉 a warrefare but we shall ouercome all our enemies yet not by our own power but thorough god which is able to defende vs. Truth it is that god tempteth Almightye 〈◊〉 〈◊〉 to our commodities to dot vs good withall the 〈◊〉 tempteth to our euerlastyng desiruction God 〈◊〉 vs for 〈◊〉 sake that we should not 〈◊〉 〈◊〉 therfore he pro 〈◊〉 vs diuersly 〈◊〉 had 〈◊〉 to 〈◊〉 this prayer Lord leade vs not into 〈◊〉 whā we ryse vp in a morning or whatsoeuer we do whan we 〈◊〉 the 〈◊〉 busy aboute vs we shoulde call vpon god The 〈◊〉 of the 〈◊〉 shold make 〈◊〉 watchful 〈◊〉 we 〈◊〉 with what 〈◊〉 〈◊〉 he applieth his busines 〈◊〉 〈◊〉 sleepeth not he 〈◊〉 not he 〈◊〉 bys owne busynesse he is 〈◊〉 and 〈◊〉 mynde of 〈◊〉 matters To what ende is he so 〈◊〉 〈◊〉 and searchyng lyke a hunter 〈◊〉 to take 〈◊〉 at a vauntage 〈◊〉 〈◊〉 calleth hym a 〈◊〉 Lyon 〈◊〉 is 〈◊〉 〈◊〉 power for you knowe the Lyon is the 〈◊〉 of all 〈◊〉 beastes 〈◊〉 he goeth aboute Here is 〈◊〉 〈◊〉 Nō est potestas c. There is no power to be likened vnto his power yet our hope is in god for as strong as he is oure hope is in god he cannot hurte or slay vs without the permission of god therfore let vs resort vnto god and desire him that he wyll able vs to fight against him Further his 〈◊〉 is expressed by this worde serpent he is of a swift nature he hath such compasses such fetches that he passeth all thinges in the world Again consider how long he hathe bene a practicioner you muste consider what Satan is what 〈◊〉 he hath so that we are not able to match with him O how feruentlie oughte we to crye vnto god considering what danger and peril we be in and not onlye for our selues we oughte to pray but also for al other for we ought to loue our neighbout as our selues Seing then that we haue such an enemy resist for so it is nedefull for I think that now in this hall amongst this audi ence there be manie thousand deuilles which go about to let vs of the hearyng of the word of god to make hardnes in our hearts to sturre vp such like mischiefe within vs. But what remedy Resistite withstand withstand his motiōs and this must be done at the first For as strong as he is whan he is resisted at the firste he is the weakest but yf we suffer him to come into our hearts than he cannot be driuen out without great labour and trauaile As for an ensample I see a fayre woman I like her very wel I wish in my heart to haue her Now withstand this is a temptation Shal I folow my affec tions No no call to remembraunce what the deuill is call god to remembraunce and his lawes consider what he hath commanded thee say vnto god Lord leade vs not into 〈◊〉 but deliuer vs from euyll For I tell the when he is entred once it wil bee hard to get hym out againe therfore suffer him not to long giue him no mansion in thy heart but strike him with the worde of god and he is gone he wil not abide An other ensample There is aman that hath done me wrong taken awai my liuing or hurt me of my good name the deuill stirreth me against him to acquite him to doe him an other foule turne to auenge my self vpon him Now whā there rise vppe such motions in my hearte I muste resiste I must stryue I must consider what god saith Mibi vindictā let me haue the vengeaunce Ego 〈◊〉 I wyll punishe him for his yll doynges In suche wise we muste fighte with Satan we must kill him with the worde of god Resistite away thou Satan thou mouest me to that which god forbiddeth god wyll defende me I will not speake yl of my neighbour I wyll do him no harme so you must fighte with hym And further remember what S. Paule saith If thy enemye bee hungrye lette him haue meate this is the shroude turne that scripture alloweth vs to doe to oure enemies and so we shall cast hoate 〈◊〉 vpon his head which is a 〈◊〉 〈◊〉 speche 〈◊〉 ye may vnderstand it take an ensāple This man hath done harme vnto thee make him warme with thy benefites beare patiētly the iniuries done vnto thee 〈◊〉 him and do for him in his necessities then thou shalt heat him for he is in coldenes of charitie at the length he shall remember himself and say what a man am I This man hath euer ben frendly and good vnto me he hath born paciently al my wickednes truely I am muche bound vnto him I will leaue of from my wrong doings I wil no more trouble hym And so you 〈◊〉 that this is the way to make our enemy good to bryng hym to reformation But there be some that when they bee hurte they wyll doe a foule turne agayne but this is not as GOD woulde haue it Sainct Paule commaundeth vs to poure hoate coales vppon our enemies heade that is to saye yf he hurte thee doe hym good make him amends with weldoyng geue him meate and drynke whereby is vnderstande all thynges when he hathe neede of councell helpe hym or whatsoeuer it is that he hathe neede of lette hym haue it And thys is the righte way to reforme our enemie to amend hym and bryng hym to goodnesse For so Saincte Paule commaūdeth vs saying Noli vinci à malo be not ouercome of the wicked For when I am aboute to doe my enemye a 〈◊〉 turne then he hathe gotten the victorye ouer me hee hath made me as wycked as he hymselfe is But we oughte to ouercome the yll with goodnes we should ouercome our enemy with well doyng When I was in Cambridge Maister George Stafforde red a lecture there I heard him and in expounding the 〈◊〉 to the Romains comming to that place where S. Paule sayth that we shall ouercome our enemy with welding and so heape vphoate coales vpō his head Now in expounding of that place he brought in an ensample saying that he knewe in London a great riche merchaunte whiche merchant had a very poore neighbour yet for all his pouertye he loued hym very well and lente him money at his neede and lette him to come to his table whansoeuer he would It was euen at that time when Doctour 〈◊〉 was in trouble and should haue bene burnt yf GOD had not turned the kinges hearte to the contrarye Nowe the richeman beganne to be a 〈◊〉 man he beganne to smell the gospell the
is to say that ministery of his word is executed for the ministryng of gods worde is gods plough Now vpon sondaies god sendeth his husbandinen to come and tyll he 〈◊〉 his callers to come and cal to the wedding to bydde the gestes that is all the world to come to that supper Therfore for the reuerence of god consider these things consider who calleth namely god consider againe who be the gestes all ye Therfore I cal you in gods name com to this supper halow that saboth day that is do your holy day work com to 〈◊〉 supper for this day was 〈◊〉 of god to that ende that his word should be taught and heard preferre not your owne busines therfore before the hearing of the worde of god Remember the story of that man which gathered stickes vpon the holye day and was put to death by the consente of god where god shewed himselfe not a cruell god but he woulde geue a warnyng vnto the whole worlde by that man that all the world should kepe holy his Saboth day The almighty euerliuyng god geue vs grace to liue so in this miserable worlde that we maye at the ende come to the great Sabboth day where there shal be euerlastyng ioye and gladnes Amen The seconde Sermon of Maister Latymers Math. 5. VIdens autem Iesus turbas ascendit in montem cum 〈◊〉 c. When Jesus saw the people he went vp into a mountaine and whan he was sette downe his disciples came vnto him and he opened his mouthe and taughte them saying Blessed are the poore in spirite Derely beloued in our sauiour Christ I haue to tel you at this present tyme of a certaine pylgrimage which maye bee called the christen mans pylgrimage but ye shall not thinke that I wyl speke of the popish pilgrimage whiche we were wont to vse in times past in running hither thither to M. John Shorne or to our lady of 〈◊〉 No no I wil not speak of such 〈◊〉 but I wil speake of such a pylgri mage which our sauiour Christ himself taughte vs beyng here present with vs with his owne mouth Therfore whosoeuer wil come to the eternal 〈◊〉 must go that pilgrimage els he shal neuer attaine thervnto Cum vidisset autem 〈◊〉 When he saw the people It apeared by th end of the 4. of Math. that our sauiour had walked thoroughout all Galilee had don many miracles so that the same of him wēt tho roughout al the 〈◊〉 And there gathered a great nūber of people together to here him he seyng the people how hungry they were conueied himselfe into a 〈◊〉 place his disciples came vnto him and he taught 〈◊〉 but not only that disciples but also the whole people For Luke saith docebat audiēte populo he preached that people hering it 〈◊〉 turba admirabitur 〈◊〉 doctrina illi and that people meruailed because of his doctrine how could they maruel if they had not heard it So it appeareth that Christe made his sermon not onelye to his disciples but also to the whole people yet speciallye he taught his disciples to that end that they might teach afterwardes to others for he taught them such doctrin whiche he would haue taught al the whole worlde therfore he so diligently taughte them for though he made many sermons yet these ii sermons the one in Mathew and the other in John ought to be regarded moste aboue all others for they conteyne the summe of a christian mans lyfe Nowe our sauiour seyng them so hungry what dothe he The Euangelist saith A peruit os suum he opened his mouth and taught them Oure sauiour dyd not onely sende out his apostles 〈◊〉 preache and teache the people but also he opened his owne mouth and taught the people his owne selfe Which acte of our sautor is to the reproch of our lordly prelates which in a maner disdaine to preache theym selues in their owne persons but they thynke it to be ynough to haue one or two pertainyng vnto them whiche preache in 〈◊〉 drioces they them selues beyng occupied in worldly busynesse our Sauiour dyd not so he opened his owne mouthe and taughte the people Certainly this ensample of our Sauiour ought better to be considered of our prelates than it is for they be not better than Christ was Christ hath sent them and giuē vnto them a Commission to preache wherfore disdain they than to open their mouth and teache the people seing that our sauiour hym self taught how will they be excused 〈◊〉 they shall make accompt for their doynges What shall be their reward for their slouthfulnesse No doubt euerlasting damnation hangeth ouer their heades Nowe our sauiour openyng his mouthe what taught he them Mary he taught them a pilgremage the christen mās pilgremage And this is a good and true pilgremage that he taught for this pilgremage standeth not in runnyng hither and thither No no this is a right pilgremage but there is strange geare in it 〈◊〉 such geare that yf I should say it of my owne head you would not beleue me you wold saye I lye for it agreeth not with oure mother witte we can not compasse this geare with our naturall wit therfore we must consider who speaketh it and so captiuate oure reason and witte to the wisedom of God Now Christ the eternall son of God he teacheth vs this pilgremage Of which god the father him selfe saythe Hic est 〈◊〉 meus dilectus in quo mihi bene complacitum est ipsum audite This is my well beloued sonne in whome I am pleased heare hym Seyng than that the almightye god commaunded vs to heare hym we ought not to regarde his doctrine litle to esteeme and value it for nothyng but most highly esteme it as the vnfallible worde of god Now what saith he Beati 〈◊〉 spititu quoniam ipsorum est regnum coelorum Blessed be the poore in the spirite for theirs is the kyngdome of heauen c. I entend to be very short els I could not haue time to go thorow all thynges that partayne to thys pilgremage This is a pilgremage of viii myles or of viii dayes iournies al thinges that partayne vnto it are comprehended in viii pointes Our sauiour sayth Beati pauperis Blessed be the poore this is contrarye to oure reason for who would thynke pouertye to be a blessednes who is that wold not rather be ryche than poore to be riche is a blessednes in our eies to be poore is an vnhappines in our myndes but we must subdue our iudgementes We esteme it to be a cursednes to be poore wel our sautour sayeth Blessed are the poore Luke hath no more but these wordes Mathew addeth Spiritu in that spirit These viii miles or dais 〈◊〉 may be called Paradoxa that is to say 〈◊〉 incredible vnbeleuable sayinges for if Christ had not spoken it hymself who should haue beleued it for we see dayly before our eyes what
and do nothing but play the sluggardes whē we do so then we do naught and sinne against god Therfore we must awake from the 〈◊〉 slepe we must set aside slouthfulnes with all other vyces and sinnes But I praye you what is syn I thinke there be many which can commit sinne and do wickedly but I think there be but few of those which know what is sin Therfore I wil tel you what is sin al that that is done against the lawes of god cōtrary to his wil and plesure that is sinne and wickednes Now there be two maner of lawes There be general lawes pertaining to euery man and woman and there bee speciall lawes the generall lawes are comprehended in the ten commandementes which ten commaundementes are comprehended in the lawes of loue Thou shalt loue god with al thy heart c. And thy neighbour as thy selfe these be generall lawes Now then there be special lawes which teach vs how euery man and woman shall liue in their callyng whereunto god hath called them These 〈◊〉 teach how magistrates shall do their duety execute iustice punish the wicked defend the good to see that the common welth bee well ordred and gouerned that the people lyue godly euery mā in his calling So lykewise maried folke haue their speciall callyng and lawes There is appointed in scripture how the man shall nourish his wife rule her with al lenity and 〈◊〉 the woman likewise shall obey her husband be louing kynde towardes him So masters ought to do according vnto their callyng that is to rule their house well and godly to see that their 〈◊〉 be well occupied and to let them haue their meate and drynke and wages So seruauntes haue theyr lawes 〈◊〉 is to obey their maisters to do 〈◊〉 all busines whatsoeuer their masters commaund vnto them so far as it is not against god For when a maister will commaund vnto his seruaunts to do such thinges whiche are agaynste god then the seruaunt ought not to obey to do those things Now whosoeuer transgresseth these lawes eyther the generall lawes or the speciall lawes he sinneth and that whiche is done contrary to these lawes is synne When ye will know now whether ye haue sinned or not see and consider these lawes and then go into thy heart and consider thy lyuyng how thou hast spent al thy dayes when thou doest so no doute thou shalt finde innumerable sinnes done against these lawes for the law of god is a glasse wherin a man may see his spottes and filthines therfore when we see them let vs abhorre them and leaue them let vs be sory for that which is passed and let vs take a good purpose to leaue all sinnes from hence forward And this is it that S. Paule saith let vs arise from the slepe of sinne and wickednes for our saluation is come 〈◊〉 our sauiour he is clerely opened vnto vs he hath suffred for vs alredy and fulfylled the lawe to the vtter 〈◊〉 and so by hys fulfylling taken awaye the curse of the lawe But there be two 〈◊〉 of sinnes there is a dradlye sin and a veniall 〈◊〉 that is sinnes that bee pardonable and sinnes that be not pardonable Nowe howe shall we knowe whyche bee veniall synnes or whyche bee not for it is good to knowe theym and so to keepe vs from theym when ye wyl know which be deadly sinnes or not you must 〈◊〉 vnderstand that there be two maner of men when I say men I vnderstand women too that is all mankynde and so dothe scripture too vnderstanding the women too by thys worde men for els we should not fynde in scripture that we should baptise women for the scripture saith Baptizate eos baptise them he speaketh in the masculine gender 〈◊〉 Item 〈◊〉 quis renatus fuerit ex 〈◊〉 aqua Except a man be borne againe thorough spirite and water here is made no mention of women yet they be vnderstanded in it to for the saluation and euerlasting life pertaineth as well vnto faithfull women as it doth vnto faithfull men for he suffered as well for the women as he did for the men God woulde haue them both to be saued the men and the women So ye see that this worde men signifieth or conteyneth both the 〈◊〉 the men and the women at sometimes not alwaies But I say there be two maner of men some there be the be not iustified not regenerate nor yet in the state of saluation that is to say not gods seruants they lacke the renouation or regeneration they be not come yet to Christ. Now these persons that bee not come yet to Christe or yf they were come to Christe be fallen agayne from 〈◊〉 and so loste theyr iustifi cation as there be many of vs which when we fall willingly in to sin against conscience we lose the fauour of god our saluation and finally the holy ghost al they now that be out of the fauour of god and are not sorye for it sinne 〈◊〉 them not they purpose to go forwarde in it all those that intend not to leaue their sinnes are out of the fauor of god and so all their workes whatsoeuer they do be deadly stunes for as long as they be in purpose to sinne they sinne deadly in all their doynges Therfore when we wyll speake of the 〈◊〉 of synnes we must speake of those that be faytheful that be regenerated and made newe and cleane from their sinnes thorough Christ Now this I say I haue veniall sinnes and deadlye sinnes which be veniall synnes Euerye syn that is cōmitted against god not wittingly not willyngly not consenting vnto it those be veniall sinnes As for an ensample I see a faire woman I am moued in my heart to sin with her to commit the acte of lechery with her such though 〈◊〉 rise out of my heart but I consent not vnto them I with stand these yll motions I folow the ensample of that godlye yong man Ioseph I consider in what estate I am namely a temple of god and that I should lose the holy ghost on suche wise I withstand my yll lustes and appetites yet this 〈◊〉 in my heart is sinne this yll lust whiche riseth vp but it is a veniall sinne it is not a mortall sinne because I consent not vnto it I withstand it and such veniall sinnes the iust man committeth daily For scripture saith septies cadit iustus the rightuouse man falleth 7. tymes that is often times for his workes are not 〈◊〉 perfect as they ought to be 〈◊〉 I praye you who is he that loueth his neighbour so perfectly and vehemently as he ought to do Now this imperfection is sinne but it is a veniall sinne not a mortall therefore he that feeleth his imperfections seeleth the yll motions in his hearte but foloweth them not consenteth not vnto wyckednesse to doo them these be venial sinnes which shall not be impuied vnto vs to
theyr 〈◊〉 they draw to the Diuel But Christ it is that draweth soules vnto hym by hys bloudye Sacrifice What haue we to doo then but epulari in domino to eate in the Lorde at hys Supper What other seruice haue we to doo to hym and what other sacrifice haue we to offer but the mortification of our sleshe What other oblacion haue wee to make but of obedience of good lyuyng of good woorkes and of helping our neyghbours But as for our redemption it is done already it cannot be better Christ hath done that thyng so well that it can not bee amended It can not be deuised howe to make that any better then he hath done it But the Dyuell by the helpe of that Italian Byshop yonder hys Chaplayne hath laboured by al meanes that he myght to frustrate the deathe of Christ and the merites of hys passion And they haue deuised for that purpose to make vs beleue in other vayne things by hys pardons as to haue remission of synnes for praying on halowed beades for drynkyng of the bakehouse bole as a Channon of Waltam Abbeyonce told me that when so euer they put theyr loaues of bread into the ouen as many as dranke of the pardon bole should haue pardon for drynkyng of it A mad thyng to geue pardon to a bole Then to 〈◊〉 Alexanders holy water to halowed belles palmes candels ashes and what not And of these thynges euerye one hath taken away some part of Christes sanctification Euery one hath robbed some part of Christes passion and crosse hath mingled Christes death and hath bene made to be propitiatory and satisfactory and to put away sinne Yea and Alexanders holy water yet at thys day remayneth in England and is vsed for a remedy agaynst spirites and to chase away Deuyls yea and I woulde thys had bene the woorste I woulde thys were the woorst But wo woorth thee O Deuyll that hast preuayled to euacuate Christes crosse and to mingle the Lordes Supper These be the Italian Byshops deuises and the Dyuel hath prycked at thys marke to frustrate the crosse of Christ. He shot at thys marke long before Christe came he shotte at thys prycke foure thousande yeares before Christ hanged on the Crosse or suffered hys passion For the brasen Serpent was set vp in the 〈◊〉 to put men in remembraunce of Christes commyng that lyke as they which beheld the brasen Serpent were healed of theyr bodely diseases so they that looked spirituallye vpon Christe that was to come in hym shoulde be saued spirituallye from the Diuel The Serpent was set vp in memorye of Christ to come but the Diuel founde meanes to steale awaye the memory of Christes commyng and brought the people to woorshyp the Serpent selfe and to sence hym to honour him and to offer to hym to woorshyppe hym and to make an Idole of hym And this was done by the market men that I tolde you of And the Clarke of the market dyd it for the lucre and aduauntage of hys Mayster that thereby hys honour myghte encrease for by Christes death he could haue but final world ly aduauntage And euen now so hath he certayn blaunchers longyng to the market to let and stoppe the light of the Gospel and to hynder the Kynges proceedynges in settyng foorth the woord and glory of God And when the Kynges Maiesty wyth the aduise of hys honourable Counsayle goeth aboute to promote Gods woord and to set an order in matters of religion there shal not lacke blaunchers that wyl saye As for Images where as they haue bene vsed to be senced and to haue candels offered vnto them none be so foolysh to doo it to the stock or stone or to the Image selfe but it is done to God and hys honour besore the Image And though they 〈◊〉 abuse it these blaunchers wyl be ready to whysper the Kyng in the eare and to tel hym that thys abuse is but a smal matter And that the same with al other like abuses in the church may be refourmed easely It is but a 〈◊〉 abuse say they and it may be easely amended But it should not be taken in 〈◊〉 at the fyrste for feare of trouble or further inconueniences The people wyl not beare sodayne alteracions an insurrection may be made after 〈◊〉 mutacion whych may be to the great harme and losse of the Realme Therfore al things shal be wel but not out of hand for feare of further busynes These be the blaunchers that hitherto haue stopped the word of God and hyndered the true settyng foorthe of the same There be so many put offes so many put byes so manye 〈◊〉 and considraetions of worldly wisdome And I dout not but there were blaunchers in the olde time to whysper in the eare of good Kynge Ezechyas for the mayntenaunce of Idolatrye done to the brasen Serpent aswell as there hath bene nowe oflate and be now that can blaunche the abuse of Images and other lyke thynges But good Kyng Ezechias woulde not bee so blynded he was lyke to Apollos feruent in spirite He woulde geue no eare to the Blaunchers he was not moued wyth the worldly 〈◊〉 wyth these prudent considerations wyth these policies he feared not insurrections of the people He feared not least his people woulde not beare the glorye of God but he wythout anye of these respectes or 〈◊〉 or considerations like a good kynge for Goddes sake and for conscience sake by by plucked downe the brasen serpente and destroyed it vtterlye and beate it to pouder He out of hande dyd caste downe all Images he 〈◊〉 al Idolatrie and clerely dyd extirpate al supersticion He woulde not heare these blaunchers and wordly wyse men but with out delaye foloweth gods cause and destroyeth all 〈◊〉 out of hande Thus dyd good kinge Ezechias for he was lyke Apollo feruent in spirite and diligente to promote Goddes glorie And good hope ther is that it shall be lykewyse here in Englande for the kynges Maiestye is so broughte vp in knowledge vertue and godlynesse that it is not to be mystrusted but that we shal haue al thynges well and that 〈◊〉 glorye of God shall be spread abrode throughout all partes of the realme yf the Prelates wil diligently apply their plough and be preachers rather then Lordes But our blaunchers which wyl be Lordes and no labourers when they are commaunded to go and be resident vpon their cures and preache in theyr benifices they would say What I haue set a deputie there I haue a deputie that loketh well to my flocke the whiche shall discharge my dutie A deputie quod be I loked for that worde all this whyle And what a deputie must he be trowe ye Euen one like himself he muste be a Cannonist that is to saye one that is brought vp in the studye of the Popes lawes and decres One that wil set foorth papistrie as well as hym selfe wyll 〈◊〉 and one that wyl 〈◊〉 al
had hard no voyce hys father was domme He resortes to his frends seking some comfort at their hands seing he had none at hys fathers hād he comes to his disciples and finds them a slepe he 〈◊〉 vnto Peter and sayd Ah Peter art thou a slepe Peter be fore had bragged stoutly as though he wold haue killed God haue mercy vpon his soule And now when he shuld haue comforted Christ he was a slepe not once buffe nor baffe to hi not a word he was fain to say to his disciples Vigilate et orate Watch and pray the spirite is readye but the flesh is weake he had neuer a word of them agayne They might at the least haue said Oh sir remember your self are you not Christ came not you into thys world to redeme sin be a good chear be a good cōfort thys soro we wil not help you cōfort your self by your own preaching you haue said Oportet filium hominis pati You haue not deserued any thing it is not your faulte In dede if they had don this with him they had plaide a frendlye parte wyth him but they gaue him not so muche as one comfortable word We run to our frends in our distresses agonies as though we had al our trust confidence in them he did not so he resorted to them but trusted not in thē we will run to our frends come no more to God he returned againe What shal we not resort to our frends in time of neade trow ye we shal not finde thē a slepe Yes I warrant you when we nead their help most we shall not haue it But what shal we do when we shal finde lack in them we will cry out vpon them vpbraid them chide braul fume chafe backbite them But Christ did not so he excused his frēds saying Vigilate orate spiritus quidem promptus est caro autē infirma Oh quoth he watch and pray I se wel the spirit is redy but the flesh is weak What meaneth this surely it is a cōfortable place For as longe as we liue in this worlde when we be at the best we haue no more but Promptitudinē spiritus cū infirmitate carnis The readinesse of the spiryte with thinfirmity of the flesh The very saintes of god said Velle adest mihi my will is good but I am not able to perform it I haue ben with some and sain they would faine they would there was redinesse of spirit but it would not be It greued thē that they could not take thinges as they shuld do The flesh resysteth the work of the holy ghoste in our harts and lets it lets it We haue to pray euer to god Oh prayer prayer that it might be vsed in this realm 〈◊〉 it ought to be of al men specially of magistrates of coun sailers of great rulers to pray to pray that it wold plese God to put godly policies in their harts Cal for assistans I haue hard say when that good Quene that is gone had ordeined in her house daily prayer bothe before none after none the Admirall gettes him oute of the waye 〈◊〉 a moule digging in th earth He shal be Lottes wyfe to me as long as I liue He was I hard say a couetous man a couetous man in deede I woulde there were no moe in Englande He was I hearde saye an ambitious man I woulde ther wer no mo in Englād He was I hard say a seditious 〈◊〉 a contemner of common prayer I wold there were no mo in England wel he is gon I wold 〈◊〉 had left 〈◊〉 behinde him 〈◊〉 you my lordes that you pray in your houses to the better mortificatiō of your flesh Remēber god must be honored I wil you to pray that god will continue his spirite in you I do not put you in cōfort that if ye haue once the spirite ye cannot lose it Ther be new spirits start vp nowe of late that say after we haue receiued the spirite we cannot synne I wyl make but one argument Saint Paul had brought that 〈◊〉 to the profession of the faith left them in that 〈◊〉 they had receiued the spirite once but they synned again as he testified of them him self He sayeth Currebatis bene Ve were once in a ryght state and again recepistis spiritū ex operibus legis an ex iusticia fidei Once they had the spirit by faith but fals prophets came when he was gone frō them they plucked them clean away from al that Paule had planted them in and then said Paul vnto thē O stulti Galathe quis vos fascinauit If this be true we maye lose the spirit that we haue once possessed It is a fod thing I wil not tary in it But nowe to the passyon again 〈◊〉 had bene wyth hys father felt no help he had bene wyth hys frendes and had no comfort he had prayed twise and was not hard what did he now did he geue prayer ouer no he goeth againe to his father and sayeth the same againe father if it be possible awaye with this cup here is an exāple for vs although we be not hard at the firste tyme shall we geue ouer our prayer nay we must to it againe we muste be instant in prayer He prayd thrise and was not harde let vs pray three score times 〈◊〉 are 〈◊〉 dull nowe a dayes in prayer to come to sermons to resort to common prayer You houskepers especially great mē geue exāple of prayer in your houses Well did his father looke vpon him this second time no he wente to his frendes agayne thinking to finde some comfort there but he findes them a slepe again more deper a slepe then euer they wer Theyr eyes wer heauy with slepe There was no cōfort at al they wist not what to say to him A wonderful thinge howe he was toste from poste to piller one while to his father and was destitute at his hand another while to his frends and found no comfort at them his father gaue him loking on and suffred him to bite vpon the bridle a while Almighty God beheld this battail that he might enioy that honor and glory that in his name all knees should bow Celestium Terrestrium et infernorum in heauen earth hell Thys that the father wold not hear his own sonne was an other punishment due to our sinne When we crye vnto him he wil not hear vs. The prophet Ieremye sayeth Clamabunt ad me ego non exaudiam eos These beIeremies words here he threatneth to punishe sinne with not hearing their prayers the prophet sayth They haue not had the feare of God before their eyes nor haue not regarded discipline and correction I neuer saw surelye so litle discipline as is now a dais Men wil be masters they will be masters no disciples Alas where is this discipline now in Englande The people regarde no
due to all the synnes of the world and not to one mannes synnes Well this passyon is our remeadye it is the satisfaction for oure synnes Hys soule descended to hel for a time Here is much a doo these new vpstarting spirites say Christe neuer descended into hel neyther body nor soule In 〈◊〉 they wil aske was he there what did he there what if we cannot tel what he did there The Crede goth no further but sayth he descended thither what is that to vs if we cannot tell seing we were taught no further Paul was taken vp into the thirde heauen aske likewise what he sawe when he was caryed thyther you shal not finde in scripture what he sawe or what he did there shal we not therfore beleue that he was ther. These arrogant spirites spirites of vaine glorye because they knowe not by any expresse scripture the order of hys doinges in hel they will not beleue that euer he descended into hell In dede thys article hath not so full scripture so manye places and testimonies of scriptures as other haue yet it hathe inough it hath ii or iii. textes and if it had but one one texte of scripture is of as good and lawful authoritye as a 〈◊〉 and of as certayne truth It is not to be wayed by the multitude of textes I beleue as certainlye and verelye that thys realme of Englande hathe as good authoritye to heare Gods word as anye natyon in all the worlde it maye be gathered by two textes one of them is thys Ite in vniuersum mundum predicate euangeliū omni creature Go into the whole world preach that gospel to al creatures Again Deus vult omnes hoīs saluos fieri God wyll haue all men to be saued he exceptes not the English men here nor yet expresly nameth them and yet I am as sure that thys Realme of Englande by this gathering is allowed to hear Gods word as though Christ had sayed a thousand times go preach to Englysh men I wyl that English men be saued Because this arti cle of his descending into hel cannot be gathered so direct ly so necessarily so formally they do vtterly deny it This article hath scriptures two or thre inough for quiet minds as for curiouse braines nothinge can content them Thys the deuils sturring vp of suche spirites of sedityon is an euident argumente that the lighte is come forthe for hys word is a brode when the deuil rusheth when he roreth when he stirreth vp such busy spirites to sclaunder it My entente is not to entreate of this matter at this time I trust the people wil not be caryed awaye with these newe arrogant spirites I dout not but good preachers will labour against them But now I wil say a word and herein I protest first of al not arrogantly to determin and define it I wil contend wyth no man for it I wil not haue it be preiudice to any body but I offer it vnto you to consider way it There be some great clarkes that take my parte and I perceiue not what euill canne come of it in sayinge that our sauiour Christ did not only in soule descend into hel but also that he suffered in hel such paines as the dam ned spirites did suffer there Surelye I beleue verelye for my part that he suffered the pains of hel proporcionably as it correspondes and answers to the whole synne of the world He wold not suffer only bodelye in the garden and vpon the crosse but also in hys soul when it was from the body which was a paine due for our sinne Some wryte so and I canne beleue it that he suffered in the verye place and I cannot tell what it is cal it what ye wil euen in the skalding house in the vgsomnesse of the place in the presence of the place such pain as our capacity can not attain vnto it is somwhat declared vnto vs when we vtter it by these effectes by fyre by gnashynge of teth by the worme that gnaweth on the conscience What so euer the pain is it is a great pain that he suffered for vs. I see no inconuenience to saye that Christ suffered in soule in hell I singularly commende the exceding great charitie of christ that for our sakes would suffer in hel in his soule It settes oute the vnspeakeable hatred that God hathe to sinne I perceyue not that it doth derogate any thing from the dignitie of Christes death as in the garden whē he suffered it derogates nothing from that he suffred on the cros Scripture speaketh on this fashion Qui credit in me habet vi tam aeternam He that beleueth in me hath life euerlasting Here he settes furth fayth as the cause of our 〈◊〉 in other places as high commendation is geuen to works and yet are the workes any derogation from that dignitie of faythe No. And againe scripture sayeth Traditus est propter peccata nostra et exuscitatus propter iustificationem c. It attributeth here oure iustification to his resurrection doth this derogate any thing from his death not a whyt It is whole Christe What with his natiuitie what with his circumcisiō what with his incarnation and the whole proces of hys lyfe with his preaching what with his ascen ding descending what with his deathe it is all Christ that worketh our saluatiō He sitteth on that right hand of that father al for vs. All this is the work of oure saluatiō I would be as lothe to derogate any thing frō Christes death as that best of you all How vnestimably are we bound 〈◊〉 him what thāks ought we to geue him for it We must haue this cōtinually in remembraunce Propter te morti tradimur tota die For the we are in diyng continually The life of a christen man is nothing but a readines to dye and a remembraūce of deathe If this that I haue spoken of Christes sufferyng in the gardeine and in hell derogate any thing from Christes death and passion awaye with it beleue me not in this if it doo not it commendes and settes fourth very well vnto vs the perfection of the satisfaction that Christe made for vs and the worke of redemption not onely before witnes in this worlde but in hell in that vgsome-place where whether he suffered or wrastled with the spirites or comforted Abraham Isaac Iacob I will not desier to know If ye like not that whiche I haue spoken of his sufferyng let it goo I will not stryue in it I will be preiudice to no body wey it as ye list I doo but offer it you to consider It is like his soule did somwhat the thre dayes that his bodye lay in the graue To say he suffered in hel for vs derogats nothing from his death For all thinges that Christ did before his suffering on the crosse and after doo worke oure saluation Yf he had not bene