of the deuyll to fight against the deuyll And how much are we bound to God that he hath deliueres vs from these grosse ignorances and hath taught vs how we should fight and preuaile agaynst this enemie Yet it is a 〈◊〉 thing to se that there be som amongest vs which wold faine haue the old foolries again they are awery of the word of God they can not away with it they woulde rather haue haue their crossynges and settyng vp of candles and suche foolries then the woord of God I was ones called to one of my 〈◊〉 it was at that tyme whan I had taken degree at Cambridge and was made master of art I was called I say to one of my kynsfolke which was very sicke and died immediatly after my comming Now there was an old cousyn of myne which after the man was dead gaue me a waxe candle in my hand and cōmaunded me to make certain crosses ouer him that was dead for she thought the deuill should runne away by and by Now I toke the candell but I could not crosse him as she would haue me to doo for I had neuer seene it afore Now she perceiuyng that I coulde not doo it with a greate anger tooke the candell out of my hande sayeng It is pitie that thy father spendeth so much money vppon thee and so the tooke the candle and crossed and blessed him so that he was sure inough No doubt she thought that the deuill could haue no power against him This such like things wer nothing but illusions of that deuil yet for al that we put our trust so in them that we thought we could not be saued without such thyngs But now let vs geue god most heartie thankes that he hath deliuered vs from such snares and illusions of the deuyl let vs endruor our sclues most earnestly to heare gods most holy word to liue after it Nowe to the armors here is the armor of gods 〈◊〉 for man womā When a man shall goe to battaile commonly he hathe a great girdle with an aporne of maile goyng vpon his knees than he hath a brest plate than for the nether parte be hathe high shoen and than he must haue a bucklar to keepe of his enemies strokes than he muste haue a salette wherewith his head may be saued And finally he must haue a swoorde to fight withall and to hurt his ennemy These are the weapons that cōmonly men vse whan they go to warre of suche 〈◊〉 S. Paul wold haue vs to be prepared Therfore whoso euer wil go to this spiritual war fight against that deuyll he must haue such wepōs truth iustice redy to here gods word faith saluation in gods word They that be armed in such wise that deuill can nothyng do against them As it appered in the holy man Hiob whome the deuyll coulde not tempt further than he had leaue of God Wherby we gather that whā we stande to gods armour we shall be able to quenche the assaultes of this old serpent the deuil Now the first point of this armor is truth veritie from which truth the deuill is fallen he and all his com-pany For it is writē in veritate non stetit he abode not in the truth He was in the truth but he fel from it he remained not in it for with lieng 〈◊〉 he deceiued our grādmother Eue whā he desired hec to eate of that forbidden fruit affirmyng most surely promising vnto her 〈◊〉 hec husband Adam that they shold be gods after they had eaten of the apple 〈◊〉 was a fals lie Therfore it is writtē of him Mendax est 〈◊〉 rei pater He is a liar and a father of that same O that all liars wold cōsider what an horrible thing it is in that face of god to tell false tales they haue cause to be wery of theyr estate for the beuil is their father and they be his children Truly it is an yil fauored thing to be the chylde of the deuil for the deuil 〈◊〉 an yll rewarde to his children euerlastyng perdition is their inheritāce whi ehe they shal haue of their father Cum mendacium 〈◊〉 ex 〈◊〉 loquitur when he speaketh a lie he speaketh of his own for he himself is nothing els but falshod Othere be ma ny sore sentences in scripture against lyers and fals tale tellers 〈◊〉 saith perdes omnes quiloquūtur mendatiū thou 〈◊〉 destroy al them that speake lyes Therfore S. Paule exhorteth vs to this truth to leaue lyes and falshode he saith Deposito 〈◊〉 veritatem loquimini 〈◊〉 cum proximo suo Set asyde all lyes and speake the truthe euerye one with his neighbour I pray god we may learne this lesson of S. Paule and fold we it and practise it for no doute we vse full of lyes Consider and examine all estates and ye shall fynde all their doinges furnished with lyes Go fyrst to men of occupations consider their liues and conuersations there is in a maner nothyng with thē but lying Go to men of authority go to lawiers you shall synde stuffe inough For it is sene now a dayes that children learne pretelye of their parentes to lye for the parentes are not ashamed to lye in presence of their children The 〈◊〉 man or merchaunte man teachech his prentise to lye to vtter his wares with lying forswearing In summa there is almost nothing 〈◊〉 vs but lies therfore parents masters are in great danger of eternal 〈◊〉 for they care not howe they bring vp they youth in godlines or other wayes they care not for it Therfore I erhort you in gods behalf consider the matter ye parents 〈◊〉 not your children 〈◊〉 lye or teil 〈◊〉 when ye here one of your 〈◊〉 to 〈◊〉 a lye 〈◊〉 him vp geue him 〈◊〉 〈◊〉 good 〈◊〉 tel him that it is nought when he maketh an other lye geue him 〈◊〉 〈◊〉 stripes and I am sure when you serue him so he wil leaue 〈◊〉 〈◊〉 it is a commō sayeng Vex 〈◊〉 〈◊〉 〈◊〉 geueth vnderstanding But we see now a dais that parents 〈◊〉 whā their 〈◊〉 cā make a prety lie they say he will be a prety witty felow he cā make a prety lie so much is the word of god regarded amōgest vs. So likewise prentises can doe nothing but lye and the better he canne lye the more is ve regarded of his 〈◊〉 and the more acceptable and therfore there was neuer suche false bode as there is nowe for the youth is so brought vp in lyes and falsehod For we se daily what falshod is abroade how euery man deceiueth his neighbor There wyl no writing serue now adays euery man worketh craftily with his neighbor In the olde tyme there were some folkes not ashamed to preache in the open pulpit vnto the people how long a man should lye in purgatorie Now to defende their
Oh he is a great man I 〈◊〉 not displease him c. 〈◊〉 vpon 〈◊〉 art thou a Iudge wilt be afrayd to geue right 〈◊〉 〈◊〉 hym not be 〈◊〉 〈◊〉 〈◊〉 great a man but vpryghtly do true iustice Likewyse some pastures go 〈◊〉 their cure they are 〈◊〉 of the plage they dare not com nye any sicke body but hyer other and they go away them selues Out vpon 〈◊〉 The Woulfe commeth vpon thy flocke to deuour 〈◊〉 and when they haue most nede of thee thou run nest away from them The souldiour also that shoulde go on 〈◊〉 he wyl draw backe asmuche as he can 〈◊〉 I shall 〈◊〉 〈◊〉 Oh suche and suche went and neuer came home agayne Suche men went the last yeare into Northfolke and were slayne there Thus they are 〈◊〉 to go They wyll labour to tarye at home If the Kyng commaunde thee to go 〈◊〉 bound to go and 〈◊〉 the King thou 〈◊〉 God 〈◊〉 serue God he wyl not shorten thy daies to thine hurt Well sayth some if they had not gon they had lyued vnto this 〈◊〉 How knowest thou that who made thee so pryuy of gods councel folow thou thy vocation and serue the kyng when 〈◊〉 calleth thee In seruyng hym thou shalt serue God And 〈◊〉 thy tyme come 〈◊〉 shalt not die It 〈◊〉 〈◊〉 that 〈◊〉 escaped in such a cytie what then Yet God preserued hym so that he could not perish Lake therfore an example of 〈◊〉 and euery man follow hys vocation not fearing men but 〈◊〉 God An other seede that Christe was sowynge in the Sermon was thys Qui confessus me fuerit hominibus confitebor et ego illum coram patre meo He that confesseth me before men I shall also confesse hym hefore my Father We must confesse hym wyth mouthe It was of a Byshope not longe agoo asked as touchyng thys Lawes sayth he muste be obeyed and ciuyll ordynaunce I wyll follow outwardlye but my hearte in religyon is fre to thinke as I wyll So sayde Fryer Forest halfe a papyst yea worse then a whole Papist Well an other 〈◊〉 was he that sinneth agaynst the holy ghoste it shal not be 〈◊〉 him neither in this world nor in the world to come What is thys same synne agaynst the holy 〈◊〉 an horrible synne that neuer shal be forgeuen neither in thys world nor in the world to come What is thys synne final 〈◊〉 and some say impugning of the truth One came to me 〈◊〉 that dispayred because of synne agaynst the holye ghost 〈◊〉 was sore troubled in his conscience that he should bedamned and that it was not possible for him to be saued because 〈◊〉 had sinned against the holye 〈◊〉 I sayde to hym what man quod I comfort your selfe in these words of the Apostle Christus est propiciatio pro peccatis nostris And agayn Ideo me misit pater in mundum vt qui credit in me non 〈◊〉 sed habeat vitam eternam My father hathe for this purpose sent me into the world that he which beleueth in me maye not pearish but may haue the lyfe euerlasting Also Quaqumque hora ingemuerit peccator saluus erit In what hour soeuer the sinner shal mourn for his sinne he shal be saued I had scriptures inoughe for me as me thoughte but saye what I could say he could say more against him selfe then I could say at that tyme to doo him good with all Where some say that the sinne againste the holy ghost is originall sinne I allcdged against that the saying of S. Paule Sicut per vnius delictum c. And siquis egerit penitenciam If a man had don all the sinnes in the worlde and haue true repentaunce with fayth and hope in Gods mercy he shall be forgeuen But 〈◊〉 I said he could still obiect against me and aduoyde my reasons I was fayne to take an other daye and did so Let me go to my boke quod I and go you to your prayers for ye are not all together without fayth I got me to my study I red many doetours but none could content me no expositour could please me nor satisfye my minde in the matter And it is with me as it is with a schol ler of Cambridge who being demaunded of his Tutoure how he vnderstode his lesson and what it mente I knowe quod he what it meaneth but I can not tell it I can not expresse it So I vnderstode it well inoughe but I can not well declare it 〈◊〉 I will boungle at it as well as I can Nowe to tell you by the waye what sinne it was that he had committed he had fallen frō the truth knowen And afterward fell to mocking and scorning of it And this sinne it was that he thought to be vnforgeueable I sayde vnto him that it was a behement manner of spcakyng in scripture yet quod I this is not spoken vniuersallye nor it is not 〈◊〉 that God doothe neuer 〈◊〉 it but it is commonly called irremissible vnforgeueable because that God doth seldom forgeue it but yet there is no sin so great but God may forgeue it doth forgeue it to the repentant hart though in words it sound that it shall neuer be forgeuen As priuilegium paucorum non destruit regulam vniuersalem The priuelege of a few persons dothe not destroye an vniuersall rule or saying of scripture For the scripture sayth Omnes moriemur We shall dye euery one of vs yet som shall be rapt and taken a liue as S. Paule saith For this priuiledge of a few doth not hurte a generalty An irremissible sinne an vnercusable sin yet to him that will truly repent it is forgeueable In Christe it may be remitted if there be no more but one man forgeuen ye maye be that same one man that shall be forgeuen Vb abundauit delictum ibi abundabit et gratia Where iniquitie hathe habounded there shal grace habounde Thus by litle and litle this man came to a setled conscience agayne and toke comfort in Christes mer 〈◊〉 Therfore dispaire not though it be sayd it shall neucr be forgeuen Wher Lain said my wickednes is so greate that God cānot forgeue it Nay thou lyest sayeth Austē to Cain Maior est dei misericordia quam iniquitas 〈◊〉 The mercye of God is greater then thine iniquitie Therefore dispaire not but this one thynge I saye beware of this sin that ye fall not into it for I haue knowē no mo but this one man this one man that hath fallen frō the truth and hath afterward repented and come to grace again I haue knowen manye sēce god hath opened mine eies to see a litle I haue knowē many I say that knew more then I and some whom I haue honored that haue afterwards fallen from the truth but neuer one of them this man except that haue retourned to grace and to the truth againe But yet though God doth very seldom forgeue this sin although it be
one of the sinnes that God doth hate most of all others suche as is almost neuer forgeuē yet it is forgeueable In the bloud of Christ if one truely repent lo it is vniuersal As there is also an other scripture Voe 〈◊〉 cuius rex puer est Wo be to the Lande to the Realme whose king is a child whych some interpreate and referre to childish condicions But it is commonly true the otherwaye to when it is referred to the age and yeares of childhod For where the king is with 〈◊〉 age 〈◊〉 that haue gouernaunce aboute the kyng haue much libertie to lyue voluptuously and lycencyously and not to be in feare howe they gouerne as they woulde bee if the kynge were of full age and then commonly they gonerne not wel But yet Iosias and one or two mo though they were chyldren yet had theyr Realmes well gouerncd and rayned prosperously and yet the saying Vae terroe euius rex puer est neuertheles true for all that And thys I gather of thys irremissyble synne agaynste the holy Ghoste that the Scripture saythe it is neuer forgeuen because it is seldome forgeuen For in deede I thynke that there is no 〈◊〉 whyche God doothe so seldome nor so hardely forgeue as thys synne of fallyng awaye from the truthe after that a manne once knoweth it And in deede thys tooke best place with the manne that I haue toulde you of and best quyeted hys conscyence An other seede was thys Be not carefull sayeth Chryste what ye shall saye before Judges and Magistrates when ye are brought afore them for my names sake for the holy Ghoste shall put in youre myndes euen at the presente houre what ye shal speake A comfortable saying and a goodlye promyse of the holy Ghoste That the aduersaryes of the truthe sayeth he shall not be able to resyste vs what shall the aduersaryes of the truthe be dumme naye there 〈◊〉 no greater talkers nor bosters and sacers then they be But they shall not be able to resyst the truthe to destroye it Here some wil saye what nedeth Uniuersities then and the preseruacion of scholes the holye Ghost wyll 〈◊〉 alwayes what to saye Yea but for all that we may not tempte God we muste trust in the holye Ghost but we must not presume on the holy Ghoste Heare now shoulde I speake of Uniuersytyes and for preferryng of Scholes But he that preached the laste Sondaye spake verye well in it and substauncyally and lyke one that knew the estate and condycion of the Uniuersityes and Scholes very well But thus muche I saye vnto you Magistrates If ye will not maynteyne Scholes and Unyuersyties ye shall haue a brutalytie Therfore no we a sute agayne to youre highnes So order the matter that preachyng may not decaye For surely if preaching decay ignorance and brutishnes wil enter again Nor geue that preachere liuings to seculer men What should seculer men do with the liuings of preachers I think there be at this day ten thousand Studients les then wer within these 〈◊〉 yeares and fewer preachers and that is the cause of rebellion if there were good bishops there should be no rebellion I am now almost come to my mater sauing one saying of Christ which was an other seede Date et dabitūr vobis 〈◊〉 and it shal be geuen vnto you c. But who beleueth this if men beleued this promise they woulde geue more thē they do 〈◊〉 at least wise they would not stick to geue a litle but now a daies mēs study is set rather to take gifts and to get of other mennes good then to geue any of theyr owne so all other the promises are mistrusted and vnbeleued For if the riche men did beleue this promise of God they would willingly and readely geue a lytle to haue the ouerplus So where Christ sayth of iniuryes or offences trespasses Mihi vindictam et ego reoribuam c. 〈◊〉 the aduengyng of wronges a lone vnto me and I shall pay them home c. If the rebels had beleued this promise they wold not haue don as they did So all the promises of God are mistrusted Noe also after the floud feared at euery rayne least the world should be drowned and destroyed agayn til God gaue the raine bow And what exercise shall we haue by the rainbow we may learne by the rainbowe that God will be true of his promises and wil fulfill his promises For God sent the rainbow and. iiii M. yeares it is more 〈◊〉 this promise was made and yet God hathe ben true of his promise vnto this day So that now when we see the rainbow we may learn that god is true of his promise And as God was true in this promes so is he wil be in al the reast but the couetous mā doth nat beleue that god is true of his promise for if he did he woulde not sticke to geue of his goods to that poore But as touching that I spake afore when we see the rainbow and see in the rainbow that that is like water and of a watrie colour and as we may and ought not only to take therof holde and comfort of Goddes promise that he will no more destroye the world with water for sinne but also we may take an example to feare god who in such wise hateth sin Likewise when in the rainbow we see that that is of firye couloure and like vnto fire we may gather an example of the ende of the worlde that except we amende the world shall at last be consumed with fire for sin and to feare the iudgement of God after which they that are damned shal be burned in hel fyre These wer the seedes that Christe was sowing when thys couetous man came vnto him And now I am come to my matter While Christe was this preaching thus couetous fellowe would not tary till all the sermon was done but interrupted the sermon euen sodenly chopping in Master quod he speake to my brother that he may deuide the inheritance with me He woulde not abide tyll the ende of the Sermō But his minde was on his halfepeny and he would nedes haue his matter dispatched out of hande Master quod he let my brother diuide with me Yet this was a good fellow he could be contented with parte he desired not to haue all together alone to himself but coulde be content with a diuisyon and to haue hys parte of the inheritance what was the enheritance Ager So that it was but one peece 〈◊〉 ground or one farme This couetous man could be contēt with the halfe of one farme where oure men now a daies cannot be satisfied with many farmes at once one manne must now haue as many farmes as will serue many men or els he will not be contented nor satisfied They will 〈◊〉 now a dayes one with an other excepte they haue all Oh sayth the wise man There be thre
he sayth Coelum terram impleo I syll heauen and earthe And agayne Coelum mihi sedes est terta scabellum pedum meorum Heauen is my seate and the earth is my footestoole Where we see that he is a mighty GOD that he is in heauen and earthe with his power and might In heauen he is apparantly where face to face he sheweth himself vnto his Angels and Saines In earth he is not so apparantly but darkelye and obscurelye he exhibiteth himselfe vnto vs for oure corrupte and feble fleshe coulde not beare hys maiestye Yet he 〈◊〉 the earth that is to saye he ruleth and gouerneth the same ordering all things according vnto his will and pleasure Therefore we muste learne to persuade our selues and vndoutedlye beleue that he is able to helpe and that he beareth a good and fatherly wyll towardes vs that he will not forgette vs. Therfore the king and prophet Dauid sayth Dominus de coelo prospexit The Lorde hath seene doune from heauen As farre as the earthe is from heauen yet GOD loketh doune he seeth all thynges he is in euerye corner He sayethe the Lorde hathe looked doune not the Saynctes No he sayeth not so For the Sainctes haue not so sharpe eyes to see doune from heauen they be spurre blynde and sande blynd they can not see so farre nor haue not so long eares to heare And therefore our petition and prayer shoulde bee vnto hym whyche wyll heare and can heare For it is the Lorde that looketh downe He is here in earth as I tolde you verye darkely but he is in heauen moste manifestely where he sheweth him 〈◊〉 vnto his angels and sayntes face to face We reade in Scripture that Abels bloode dydde crie vnto God where it appeareth that he can heare yea not onely heare but also see and feele for he seeth ouer all thynges so that the least thought of our heartes is not hydde frome hym Therfore ponder and consyder these wordes well for they fortifie oure saythe We call hym Father to put our selues in remembraunce of his good wylle towardes vs. Heauenly we calle hym signifying his myghte and power that he maye healpe and doo all thynges accordynge to his wyll and pleasure So it appereth moste manifestly that there lacketh neither good will nor power in hym There was ones a prophete whiche whan he was yll intreated of kyng Ioas sayde Dominus videat 〈◊〉 The Lorde looke vppon it and require it There bee many menne in Englande and other where els whiche care not for God yea they be cleane without God whych saye in their heartes Nubes latibulum eius 〈◊〉 nostra considerat circa car dines 〈◊〉 ambulat Tushe the cloudes couer hym that he may not se and he dwelleth aboue in heuen But as I told you before Abels blood may certifie vs of his present know ledge Let vs therfore take hede that we doo nothyng that myght displease his maiestie neither openly nor secretely For he is euery where and nothyng can be hyd from hym Vider requiret He seeth it and will punishe it Further this worde Father is not onely apt and conuenient for vs to strengthen oure faith withall as I tolde you but also it moueth God the sooner to heare vs when we call him by that name Father For he perceiuing our confidence in him can not chose but shew hym lyke a Father So that this word Father is most mete to moue god to pitie and to graunt oure requestes Certaine it is and proued by holy Scripture that God hath a fatherly and louyng affection towarves vs farre passyng the loue of bodilye parentes to their children Yea as far as heauen and earth is a sonder so far hys loue towards mankynd exccdeth the loue of natu ral parentes to theyr children which loue is set out by the mouthe of hys holye Prophete Esay Where he sayeth Num 〈◊〉 tradet 〈◊〉 〈◊〉 suum quo minus misereatur 〈◊〉 vteri sui si esto 〈◊〉 illae ego tamen 〈◊〉 non 〈◊〉 Wyll a wyfe forget the chyld of her womb and the sonne whome she hathe borne and though she doe forgette hym yet wyll not I forgette thee Here are 〈◊〉 the affections and vnspeakeable loue whiche GOD beareth towarde vs. He sayeth 〈◊〉 potest 〈◊〉 Maye a woman He speaketh of the woman meanyng the man too but because women moste commenly are more 〈◊〉 towardes theyr Children then men bee therefore he nameth the woman And it is a verye vnnaturall woman that hateth her chylde or neglecteth the same But O lorde what craftes and conueiaunces vseth the deuyll abroade that he can bryng his matters so to passe that some women sette a syde not alonely all motherly affections but also all naturall humanitye in so muche that they kyll theyr owne children their owne bloud and fleshe I was a late credibly informed of a prieste whiche had taken in hande to be a middewyfe O what an abhominable thyng is this but what folowed he ordered the matter so that the poore innocente was loste in the meane season Suche thynges the deuyll cannebrynge to passe but what then God sayeth Though a woman doe forgette her chyldren though they kyll theym yet wyll I not forgette thee sayeth the Lorde GOD almightye Truthe it is there bee some women verye vnnaturall and vnkynde whiche shall receiue their punishements of GOD for it But for all that we oughte to beware and not beleue euerye tale tolde vnto vs and so rashelye iudge I knowe what I meane There hathe bene alate suche tales spreade abroade and most vntruly such false taletellers shal haue a greuous punishement of the Lorde whan he shall come to rewarde eue rye one according vnto his desertes Here I haue occasion to tell you a storye whyche happened at Cambridge Mayster Bylney or rather Saint Bylney that suffered death for Gods worde sake the same Bilney was the instrumente wherby God called me to knowledge for I maye thanke him next to god for that knowledge that I haue in the woord of GOD. For I was as obstinate a 〈◊〉 as anye was in Englande in so muche that when I shoulde bee made Bacheler of Diuinitie my whole oration went against Philip Melanchton agaynst his opinions Bilney heard me at that tyme and perceiued that I was zelous without knowlage and he came to me afterwarde in my studie and desired me for Gods sake to heare his confession I dyd so And to say the truthe by his confession I learned more than asore in many yeares So from that tyme forwarde I began to smell the word of god and forsoke the schole doctors and such foolries Now after I had ben acquainted with him I went with hym to visite the prisoners in the towre at Cambridge for he was euer visityng prisoners and sicke folke So we wente togither and exhorted them as well as we were able to doo mouing
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
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
worlde I wyll shewe you an 〈◊〉 There was one 〈◊〉 〈◊〉 〈◊〉 a seruaunte of Saule the kynge he was 〈◊〉 pastorum the maister ouer his 〈◊〉 Whan Dauid flyeng from Saule came to the 〈◊〉 〈◊〉 very hungrye and werye and therfore desyred some 〈◊〉 the 〈◊〉 hauyng none other 〈◊〉 but 〈◊〉 propositionis the holye bread of that he gaue Dauid and after that he gaue him the sworde of Gohath whome Dauid hadde kylled before Now thys Doeg beynge there at that tyme what doeth he lyke a 〈◊〉 or 〈◊〉 goeth to Saule the kynge and tolde hym 〈◊〉 the 〈◊〉 had refreshed Dauid in hys iourney and 〈◊〉 geuen vnto hym the 〈◊〉 of 〈◊〉 Saule hearyng that beynge in a greate fury sente for all the priestes and theyr wyfes and theyr chyldren and 〈◊〉 them all Thys Doeg nowe that 〈◊〉 was not a peace maker but a peace breaker and therefore not a 〈◊〉 of GOD but of the diuell I coulde 〈◊〉 you of 〈◊〉 other 〈◊〉 of other whisperers for I haue knowen some in my tyme but all suche are the chyldren of the 〈◊〉 they are not Goddes 〈◊〉 for Christe our 〈◊〉 called those Goddes chyldren that are peacemakers not them that cutte 〈◊〉 〈◊〉 throate Seeyng nowe that it is so good a thynge to be a peacemaker 〈◊〉 all them that be 〈◊〉 〈◊〉 〈◊〉 themselues to be peacemakers let the 〈◊〉 shew 〈◊〉 to be peacemakers when they 〈◊〉 of contentions and 〈◊〉 betwene their tenants send for them here theyr 〈◊〉 and make hym that is faultye to bee 〈◊〉 and so let them be peacemakers but there be some gentlemen in England which thinke themselues borne to nothyng 〈◊〉 but to haue good cheere in thys worlde 〈◊〉 go a haukynge and huntyng I would wishe they woulde 〈◊〉 them selues rather to bee peacemakers to counsayle and healpe poore men and when they heare of any discord to be betwene neighbours and neighbours to set them together at 〈◊〉 this shoulde bee rather theyr exercise than banquettyng and spending the tyme in vayne But they wyll 〈◊〉 it is a great payne and labour to meddle in matters to be a peacemaker Syr you muste consider that it is a greate matter to bee a chylde of God And therfore we ought to be contente to take paynes to be peacemakers that we may be the chyldren of god But in matters of religion we must take heede that we haue such a peace which may stande with god and his word for it is better to haue no peace at all then to haue it wyth the losse of gods worde In the tyme of the sixe articles there was a Bishop whiche euer cryed vnity vnity but he would haue a 〈◊〉 vnitie Saint Paule to the 〈◊〉 sayeth 〈◊〉 vnanimes 〈◊〉 of one mynde but he addeth Secundum 〈◊〉 Christum accordyng to 〈◊〉 Christe that is accordyng to gods holy word els it were better warre than peace we oughte neuer regard vnity so much that we wold or should forsake gods worde for her sake when we were in 〈◊〉 we agreed wel because we were in the kingdom of the diuell we were in blyndnes In Turky we heare not of any discention amongest 〈◊〉 for religions sake The 〈◊〉 〈◊〉 now 〈◊〉 haue no 〈◊〉 〈◊〉 〈◊〉 because they be in blyndenesse Whan the rebelles were vp in Norffolke and Deuonshire they agreed all there was no dissencion but their peace was not Secundum 〈◊〉 Christum accordynge to Iesus Christ. Therfore S. 〈◊〉 hath a 〈◊〉 saying Speciosum quidem nomen est pacis pulchra opinio vnitatis sed 〈◊〉 〈◊〉 eam solam 〈◊〉 Ecclesiae pacem esse quae Christi est It is a goodly word peace and a faire thing Unitie but who doutes but this to be the onely ryght peace of the churche which peace is after Christ accordyng to his wordes Therfore let vs set by vnitie lette vs be geuen to loue and charitie but so that it maye stande with godlines For peace oughte not to be redeemed iactura veritatis with losse of the truthe that we wold seke peace so much that we should lose the truthe of Gods worde Beati qui persecutionem patiuntur propter 〈◊〉 Blessed be they that suffer persecution for rightuousnes sake for theirs is the kyngdom of heauen This is the last iourney whan we be demanded of our faith and examined and afterwarde be forced to beleue as they wyl whan we come to that poynte Blessed are we whan we suffre rather all extremities than forsake the truth yea we shall esteme it to be a great blessednes whā we 〈◊〉 in suche trouble And not onely this but who 〈◊〉 suffreth any thing for any maner of rightuousnes sake blessed is he the questmonger doyng vprightly his duetie in dischargyng of his conscience now he shal haue displeasure happy is he and he shall haue his rewarde of God Beati cum maledixerint vobis homines dice. Blessed are ye whan men speake yll of you 〈◊〉 〈◊〉 merces vestra multa est c. Be merie because your reward is great in heauen Nowe ye haue heard whiche is the way to heauen what maner a pylgremage we must goe Namely first by spirituall pouertie by hunger and thirst after rightuousnes by mekenes and lenitie by wepyng and waylyng by pitie and mercyfulnes Item we muste haue a cleane hert Item we must be peace makers Item we muste suffre tribulation and affliction Than shall the ende bee Merces vestra 〈◊〉 multa in coelis your rewarde shal be great in heauen Merces this woorde soundeth as though we shoulde merite somwhat by our owne woorkes for reward and merite are correspondent one foloweth the other whan I haue merited than I ought to haue my reward But we shall not thynke so for ye must vnderstande that all our workes are imperfect we can not doo them so perfectely as the lawe requireth because of our fleshe which euer letteth vs. Wherfore is the kyngdome of god called than a rewarde because it is merited by Christ for as touchyng our saluation and eternall lyfe it must be merited but not by our owne workes but onely by the merites of our 〈◊〉 Christ. Therfore beleue in hym trust in him it is he that merited heauen for vs yet for all that euery man shall be rewarded for his good workes in euerlastyng lyfe but not with euerlastyng lyfe For it is written Vita aeterna donum Dei The euerlasting lyfe is a gift of god Therfore we shuld not esteme our workes so perfect as though we should or coulde merite heauen by them yet god hath such pleasures in suche workes which we doo with a faithfull heart that he promiseth to rewarde thē in euerlasting lyfe Now to make an end I desire you in gods behalfe remēbre this pilgremage which I haue taught you set not lyght by it for it is our sauiors owne doctrine he with his owne mouth taught vs this pilgremage whan we will now folowe hym and doo
lyes they sayd it was doon to a good purpose to make the people afraide to beware of synne and wyckednes But what saieth God by the prophcte Nunquid eget dominus mendatio vt pro illo loquamini mendacium Hathe the Lorde neede of lyes that ye will go and make lyes in his name You maye perceiue now how necessaris a thing it is to be in the truthe to be vpright in our dealyngs For S. Paul requireth truth not only in iudgements that iudges shal iudge accordyng to cquitie and conscicuce but also he requireth that we be true in all our conuersations and doyngs wordes and dedes And so Christ him selfe required the same of vs in the. v. of Math. Sit sermo vester est est non non let your sayings be yea yea no no he saith two times yea yea to signifie vnto vs that it shal be with vs so that whan we say yea with our tongue than it shal be in the heart yea too Agayne whan we say No with our tongue that the heart be so to therfore he saith two tymes yea yea no no to signifie that the hearte and mouthe shall go together And therfore it appeareth that we be in a pitifull case farre from that that god wold haue vs to be For there be som that be so vsed to lyes that they can do nothing els And as the common sayeng is A lie is the better whan it cometh in their mouth Well I will shew you an ensample which shal be inough to feare vs from lyeng In the primitiue church whan there was but few which beleued and amongst them there was a great meny of poore people therfore they that were rich vsed to sell their goods and brought the money to the apostles to that ende that the poore might bee relieued There was some that did such thynges sunply and vprightly with a good heart Now there was a certaine man called Anamas and his wife called Saphira they were christians but they sought nothyng but worldly thinges as some of vs do now adayes they thought it should be a world ly kingdome as there be many gospellers now adayes whiche seeke nothyng by the gospel but their owne gaynes and preferments Now this man with his wife seeyng other sell their goods thought they would get a good name too they went and solde their landes yet they were asrayd to brynge all the money to the Apostles mistrustyng left this religion should not indure long therfore they thought it wisdome to kepe som what in store when necessity shold require Wel they go and bryng a parte of the money to Peter and the other parte they kept for themselues 〈◊〉 to Peter that it was the whole money Now Peter hauing knowledge by the holy ghost of this falsehode said vnto him when he cāme with the money Cur Satan impleuit cor tuum vt mentireris spiritui sancto How chaūced it that the diuel hath filled thy heart that thou shouldest lye vnto the holy ghost was it not thy owne good And thou commest and sayest it is all whan it was but a parte Non hominibus thou hast not lyed vnto men but vnto god What foloweth 〈◊〉 hearyng that by and by fell doune and died out of hande so that S. Peter killed him with his wordes After that his wife came tolde the same tale and receiued lyke reward for her lys Now I pray you who hath such a flynty and stony hearte that wyll not be afrayde to make lyes But what meaneth it that god punisheth not lyes so openly now as he did than Aunswere That god punisheth not lyes now he dothe not because he hath a delite in lyes more at this tyme thē he had at the same tyme for he is an immutable vnchangeable god He taryeth and punisheth not by and by because he woulde haue vs to repent and leaue oure wickednes lyes and falsehode yf we wyll not repente then he will come one daye and make an ende with vs and reward vs according vnto our deseruing And this is commōly our nature that when we haue made one lye we must make twenty other to defende that one This is nowe the 〈◊〉 armour that we shoulde haue namelye trueth S. Augustyne wryteth verye terriblye of lyinges and agaynste those that vse lying There be some that make a dcfēce betwene a gesting lye and an earnest lye But I tell you it is good to abstayne from theim bothe for god is the truthe whenne we forsake the truthe we for sake God Now the seconde weapon is to be Juste to giue euerye man that which we owe vnto hym to the kyng that whithe pertameth vnto hym to oure landelordes what we owe vnto theym to oure curate or person what pertaineth vnto him and though the curate be vnlearned and not able to doe his duetye yet we may not withdrawe front hym of priuate authoritye that thynge which is apointed vnto hym by common authoritye No not so we oughte to lette hym haue his duetye but when he is naught or vnapt to be in the place of a curate than we may complayne to the ordinary and desire a better for hym So likewise beetwene maried folkes there shal be iustice that is to saye they shall do their dueties the man shall loue his wife shall honour her shall not bee rigorous but admonishe her louingly Agayne the wyse shal bee obedient louyng and kynde towardes her husband not prouokyng him to anger with yll and naughtye wordes Further the parents ought to do iustice towardes theyr children to bring them vppe in godlines and vcrtue to correcte them when they do naught likewise the children ought to be obedient vnto their parents and he willing to do according vnto their commaundement Item the maisters oughte to doo Justice vnto theyr seruauntes to let them haue their meate and drinke and theyr wages agayne the seruaunt ought to be 〈◊〉 in their maisters busines to do them truely not to be eye seruantes Likewise the subiectes ought to be obedient to their king and magistrate agayne the kynge ought to do iustice to see that iustice haue place Finally one neigh boure oughte to haue Justice with another that is to geue hym what pertayneth vnto hym not to deceiue hym in anye thynge but to loue him and to make muche of hym when we do so thenare we sure we haue the seconde part of this armour of GOD 〈◊〉 we muste bee shoed we must haue shoen that is to saye we 〈◊〉 bee redy to heare gods holy word we must haue good affectiōs to heare gods worde and we must be redye to make prouision for the furtheraunce of the preachynge of gods holy worde as farre forthe as we be able to do Now all these that haue suche lustes and desyres to gods worde Item all those that are content to maynetayne the office of preachyng to fynde scholers to schole all these
haue their battailyng shoen which Saint Paule required of them Now whan we be shoed we must haue a bucklar that is fayth and this must be a right faith a faith accordyng vnto goddes worde for the Turkes haue theyr fayth so lyke wise the Iewes haue theyr faythe Item the false Christians haue theyr fayth but they haue not the right fayth not that faythe of which Saincte Paule speaketh here but they haue 〈◊〉 men dacé a false faith a deceiuable faith for it is not grounded in gods word therfore the right saith cā not be gottē except by goddes worde And the worde worketh not hath no commodities excepte it be taken with faythe Now we may trye our selues whether we haue this faythe or not yf we lye in synne and wickednes care not for gods worde and his holye commaundements but lyue onely accordyng to our lustes appetites thā we hauē ot this faith whā we be slouthful whā we be whoremōgers swearers or vumerciful vnto the poore thē we haue not this faith as lōg as we be in such 〈◊〉 sinnes but if we heare gods word beleue be 〈◊〉 to liue after it leaue our sinnes 〈◊〉 thā we haue that fayth of which S. Paule speaketh here then we shal bee able to quenche the fyery arrowes of the deuyll So yehaue hearde what the armour of god is namelye truthe Iustice readines to heare gods worde and faith but this fayth must not be onely in our mouth in our tongue but it must bee in oure handes that is to say we muste not onelye talke of the gospell but also we must folowe it in our conuersations and 〈◊〉 Now than we must haue a helmet a salet that is saluatiō whatsoeuer we do we must consider whether it may further or let vs of our saluation when it may let thee of thy saluation leaue it whē it may further thee thē do it so throughout 〈◊〉 our lyues we must haue a respect whether oure doynges may stande with our saluation or not Whan we are now redy and armed rounde about so that our enemy can not hurte vs than we must haue a sworde in our handes to 〈◊〉 withall and to ouercome our ghostly ene my what maner of sworde is this Mary it is gods worde it is a spirituall sword which all people oughte to haue Here ye here that all men and women ought to haue that sworde that is the worde of god wherwith they may fight agaynste the deuill Now I pray you how could the lay people haue that sworde how could they fyghte with the deuyll when al thynges were in Latine so that they coulde not vnderstand it Therfore how needefull it is for euery man to haue gods words it appeareth here for only with the worde of God we must fight against the deuyll which deuyll entendeth dayly to do vs mischief how could now the vnlerned fight against him whan all thyngs were in latine so that they might not come to the vnderstandyng of gods worde Therfore let vs geue god most harty thankes that we haue gods worde and let vs thankfully vse the same for only with gods word we shall auoyde and chase the diuel and with nothyng els Our Sauioure when he was tempted what were his weapons wherewith he foughte nothyng els but goddes word Whan the deuill tempted him he euer sayeth Scriptum est it is written whan the deuyll would haue hym to caste hym selfe doune from the temple he saide vnto hym Scriptum est non 〈◊〉 dominum Deum tuum It is written Thou shalte not tempt thy lorde god that is to say we may not put god to do that thing miraculously when it may be done other wayes Agayn vpon the mountaine whan the deuyll wold haue hym to worship him he said Scriptum est It is writen thou shalt honor thy god onely So lykewise we muste haue gods worde to fyghte with the deuill and to withstande his temptations and assaultes as when the deuyll moueth me to commit adultery I must fight against him with the word of god Scriptum est it is written thou shalt not 〈◊〉 adultery Thou deuill thou shalt not be able to bring me vnto it to do against my lorde God So likewise when the deuil moueth me to make lyes I must confoūd him with gods word S. Paule saith Veritaté loquimini 〈◊〉 cum proximo suo speake the truth euery one with his neighbour as there is a common saying amongest vs Say the 〈◊〉 and shame the diuel so euery one man woman must fighte agaynst the dyuel But we 〈◊〉 we haue a greater and higher degree we are magistrates we haue the spirituall sworde of god in a higher degree then the common people we must rebuke other men and spare no man our office is to teach euery man the way to heauen And whosoeuer wyll not folow but liueth stil in sinne and 〈◊〉 him ought we to stryke not to spare like as Iohn Baptist did whē he said to the great and proude king 〈◊〉 non licet tibi Sir it becōmeth not thee to do so So we preachers must vse gods word to that correctiō of other 〈◊〉 sins we may not be flatterers or clawbackes other people that haue not this vocatiō may exhort euery one his neighbour to leaue sinnes but we haue the sword we are auctorised to stryke them with gods word Now the last part of this armour is prayer and I warrant you it is not left out for it is the christen mans special weapon wherwith to stryke the deuil vanquishe his assautes and if we be weake and feele our selues not able to withstād our enemy we must fall to prayer which is a sure remedye to 〈◊〉 god to help for his own sake and for Christes sake for his promise sake for he were not god yf he shold not kepe his promises therfore Christ cōmaundeth vs to pray alwais when we haue nede and no dout there is neuera tyme but we haue 〈◊〉 eyther for oure selues or els for oure neighbours therfore to pray we haue nede and we shal ouercome the deuill with faithful prayer For prayer is the principall weapon wherwith we must fight against the diuel I spake of faithful praier for in times paste we toke bibling babling for 〈◊〉 whā it was nothing lesse and therfore 〈◊〉 Paul addoth 〈◊〉 in spirit We must pray in spirit with a penitēt 〈◊〉 for there is no mā that hath an yl conscience that doth pray in spirit he that is a whoremōger or a swearer a carder or 〈◊〉 a dronkard or suche like that 〈◊〉 his praier hathe no 〈◊〉 as long as he is in purpose of sinne he can not pray 〈◊〉 〈◊〉 can not pray thē he is vnarmed he hath not these wea pons of which s. Paul speaketh here but he that hath a penitent heart is cōtent to leaue his sinnes wickednes that same is he whose praiers shal be heard And whan we praye
we may not do it waueringly or rashly wout consideratiō our mouth speaking the heart being occupied with other matters we may not do so we must pray with great earnest feruētnes At the last 〈◊〉 he hath set out the properties of praiers thē he saith for al saints Here ye may cōsider that whē we know not scripture how blynd we be haue ben in times past For we thought only those to be saints holy that be gone out 〈◊〉 this world but it is not so al they that beleue in our sauiour Christ that cal vpon his name and looke to be saued by him those same be gods saints Al faithful Christs people that beleue in him are saints and holy Now when he hath done and set oute all his mynde at the last he commeth and desireth them to praye for him but for what Not to get a fat benefice or a bishoprike No no saint Paule was not a hunter of benefices He saith praye that I may haue vtterance and boldnes to speake And this was requisite to his office for though a preacher be wel learned but yet lacketh that boldenes is faint hearted truely he shall doe but litle good for all his learning when he feareth men more then god he is nothyng to be regarded Therfore this is the thyng that S. Paule so muche desireth to haue boldenes to speake for when a prechers mouth is stopped so that he dare not rebuke synne and wickednes no doute he is not meete for this office Now like as saint Paule required the Ephesi ans to pray for him that he may haue vtterance for this was most necessary for his office So let euery one pray vnto god desyre other to pray for hym that he may doe the workes of hys vocation As for an ensaumple when he is a maryed man lette hym praye vnto God that he maye loue his wife cherishe her honour her and beare with her insirmities So lykewise let all faithful seruantes call vpon God that maye doe the duetye of theyr vocation So lykewyse lette magistrates bee 〈◊〉 in prayer For no doute they haue neede for they haue a greate charge committed vnto theym of God therfore they haue the more nede of the help of god yea let euery good subiect praye vnto God for the magistrates that they may doo their dueties accordyng vnto goddes will and cōmandement And no doute thys is a good prayer whan one faithfull man prayeth for thother such prayer shal not be in vaine God will heare it and graunte suche faithfull prayers There bee many menne in the worlde whiche thynke that prayer is a will worke so that they may doo it or omitte it but it is not so they be much deceyued For it is as necessarie for me whan I am in tribulation to call vppon God and I ought to doo it as well vnder the payne of damnation as well as I am bound to kepe any of his commandementes By the vertue of this commaundemente Thou shalt not steale I may not take awai other mens goods So by this commandement Thou shalt not cōmyt adulterie I may not defile an other mans wife So by the vertu of this commandement lnuoca me in die tribulationis Call vpon me in the tyme of trouble I oughte and am bounde vnder the paine of damnation to resort vnto god to call vpon him to seke aide and helpe by him at his hands For this as well gods commaundement as thother is Therfore I desyre you moste earnestly set not lyght by prayer remembre that it is the commandement of god And again it is the onely staye Vltimam refugium the onely helpe to come to god and desire his helpe in Christes name for by praier Peter beyng in pri son was deliuered Lyke wise Moyses by the 〈◊〉 of his prayer went through the redde sea he and all his people So was Ezechias the kyng delyuered from his sicknesse by his prayer Item Elias the prophete stopped the raine a longe 〈◊〉 and than by praiers hee broughte raine againe It I should go thorow all the stories which shew vs the efficacie of prayers I should neuer haue done for no dout faithfull prayer faileth neuer it hath euer remedied all matters For it brought to passe that whan god would destroye the Israelites he coulde not because of Moses prayers Moses letted god of his purpose And no dout god loueth to be letted for god loueth not to punishe or destroy the people and therfore by a prophete God complained that there was founde not a good man qui 〈◊〉 se tanquam murus which might sette hymself lyke as a stronge walle before the people that is to say which wer so ernest in praier that God could not punish the people Now ye haue heard how that prayer is a 〈◊〉 We shall in euery distresse praye vnto God saieng Lord God thou art merciful thou knowest my weakenes which hast promised to help therfore for thy sonnes sake for thy mercies sake for thy goodnes sake for thy 〈◊〉 sake helpe me and delyuer me out of my distresse forgiue me my synnes Surely whosoeuer prayeth so instantly he shall bee heard but oporret semper orare we must praye at al tymes without intermission when we goe to bed when we ryse in the morning when we go about our busynes or when we are one horse back euer praye for a shorte praier is able to bryng a greate thing to passe as it appered in the publican which sayd only Propitius esto mihi peccatori Lord be 〈◊〉 vnto me a synner Therfore Christ saieth Vigilate orate ne intretis in 〈◊〉 watch and pray lest ye enter into temptation that is lest you be ouercome 〈◊〉 it Now remember what I haue sayd vnto you cōsyder what 〈◊〉 ennemye we haue what power he hathe what experience and practise Agayne howe weake he is when Christe is with vs Remember the armour trueth iustice loue to the heryng of gods word faith saluation euer consider whether your doinges be to the let of your saluation or not Remember the sworde though ye haue it not in so highe a degree as we haue it which may strike kinges and Emperours whan they 〈◊〉 the word of god as it appered in Elia 〈◊〉 stroke the kyng Achab. I rem Iohn Baptist stroke that stardye king Herode If they hadde bene fainte hearted they should not haue done so But specially I would haue you to remember praier whan ye be in any anguishe and trouble and can not tell how to relieue your selues runne to God Nowe they that shall and wytll regarde that armour of god taught vs by the apostle S. Paule the deuill no doute shall not preuayle agaynste theym Therefore yf we woulde 〈◊〉 on this armour we shoulde come to suche a practise of it that 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 at vs ye and 〈◊〉 he commeth he shall soone be cast of and auoyded
vnto mankynde libertye to eate all manner of cleane beastes all thinges that hadde lyfe bee it fyshe or 〈◊〉 And this was done for thys cause that the earthe was not so frambde nor broughte not forthe so holsome herbes after the 〈◊〉 as she did before the floud ther fore God allowed vnto man all maner of meate bee it fyshe or fleshe yet it muste bee done measurablye But seeyng I haue occasion to speake of eatyng I wyl entreate somewhat of it and tell you what liberties we haue by gods worde Truely we be allowed by goddes worde to eate all manner of meate be it fyshe or 〈◊〉 that be eatable But ye must vn derstand that there be certaine hedges ouer which we ought not to leape but rather kepe our selues wythin those same hedges Now the fyrst hedge is this 〈◊〉 cum sanguine ne comederitis ye shall not eate the fleshe with the bloud that is to say we shall not eate rawe flesh for yf we shoulde be allowed to eate rawe flesh it should engender in vs a certayn cruelnes so that at the length one should eate another and so all the writers expounde this place so that God forbiddeth here that mankynde or mannes fleshe may not bee eaten We reade in the bookes of the kynges and so likewyse in Iosephus that certayne women had eaten theyr owne chyldren at the tyme when Ierusalem was besieged whyche thynge no doute dyspleased GOD and they dyd naughtelye in so doyng For mankynde 〈◊〉 not 〈◊〉 eaten therefore the fyrste hedge is that we muste abstayne from 〈◊〉 〈◊〉 and so like wise from mans 〈◊〉 one may not eate another Neither yet we may shed bloude of priuate authority a man may not kill another but the magistrate he hath the sword committed vnto hym from god he may shed bloud when he seeth cause why he may take away the wicked from amongest the people and punish him accordyng vn to his doyng or 〈◊〉 Now will ye say I perceiue whē I 〈◊〉 not 〈◊〉 flesh or 〈◊〉 〈◊〉 thē I may eate al maner of flesh 〈◊〉 〈◊〉 howsoeuer I can get it But I tel thee my 〈◊〉 not so you may not eate your neighbors 〈◊〉 or steale his fishes 〈◊〉 of his 〈◊〉 〈◊〉 the ye may not doe 〈◊〉 for there is a hedge made for 〈◊〉 god saith Non facies furtū thou shalt do 〈◊〉 theft Here I am hedged in so that I may not eate my neighbors meate but it must be my own 〈◊〉 I must haue gotten it vprightly or els by bying or cls by inheritance or 〈◊〉 that it be geuen vnto me I may not 〈◊〉 it frō my neigh bour when I lepe ouer this hedge then I synne damnably Now then ye wil say so it be my owne then I may eate of it as muche as I will No not so there is an other 〈◊〉 I may not commit gluttony with my owne meate for so it so written 〈◊〉 〈◊〉 à crapula ebrietare take heede of gluttony 〈◊〉 Here is a hedge we may not eate to much for 〈◊〉 we do we displease god highly So ye se that we may not eate of our owne meate as much as we would but rather we must kepe a measure for it is a great syn to abuse or waste the giftes of god and to play the glutton with it Whē one man cōsumeth as much wold serue 3. or 4. that is an 〈◊〉 thing before god for God geueth vs his creatures not to abuse them but to vse them to our necessity and nede let euery one therfore haue a measure and let no man abuse the giftes of god One man somtimes eateth more thā another we are not all alyke but for all that we ought all to kepe vs within this hedge that is to take no more then sufficeth our nature for 〈◊〉 that abuse the giftes of god no dout they greatly 〈◊〉 god by so doyng For it is an yll fauou red thyng when a man eateth or drinketh to much at a time Somtimes in dede it hapneth that a man drynketh to much but euery good and godly man wyll take heede to himselfe when he once hathe taken to muche he wyll beware afterward We reade in scripture of Noah that good man which was the fyrst that plāted vyneyardes after the sloud he was ones dronken before he knew the strength and the nature of wyne and so lay in his tente vncouered now one of his sonnes whose name was Cham sceyng his father lying naked wente and tolde his 〈◊〉 of it and so made a mocking stocke of his father Therefore Noah when he arose and had disgested his wyne and knowyng what his sonne had done vnto hym cursed him but we rede not that Noah was dronken afterward any tyme more Therfore if ye haue ben dron ken at any tyme take hecde hence forwarde and 〈◊〉 of abuse not the good creatures of God Now then ye wyll say 〈◊〉 I take them measurably then I maye eate all manner of meate at all tymes and euery where No not so there is an other hedge behynde ye muste haue a respecte to your owne 〈◊〉 and to your neighbours For I may eate no maner of meate against my conscience neither maye I eatemy meate in presence of my neighbour whereby he mighte bee offended for I ought to haue respecte vnto him as S. Paul playnly sheweth saying I know and am assured by the lord Iesus that there is nothyng vncleane of it selfe but vnto hym that iudgeth it to bee common to hym it is common yf thy brother bee greued with thy meate nowe 〈◊〉 thou not charitablye destroye not him with thy meate for whom Christ dyed As for an ensample When I should come into the North countrey where they bee not taughte and there I should cal for my egges on a fryday or for flesh then I shoulde do naughtely for I should destroye hym for whom Christ did suffer Therfore I must beware that I offend no mans conscience but rather trauayle with him first and shewe him the truth when my neighbour is taught and knoweth the truthe and wyll not beleue it but wyll abyde by his olde mumpsimus then I maye eatc not regardyng him for he is an obstinate felowe he wyll not beleue goddes worde And thoughe he be offended with me yet it is but pharisaicall offence lyke as the 〈◊〉 were offended wyth Christe our 〈◊〉 the faulte was not in Christe but in themselues So I saye I must haue a respecte to my 〈◊〉 conscience and then to my owne conscience But yet there is an other hedge behynde that is 〈◊〉 lawes the kyngs statutes and 〈◊〉 which are gods lawes for as muche as we ought to obey them as well as gods lawes and commaundementes S. Paule saith let euery 〈◊〉 〈◊〉 himself vnto the autority of the higher power for there is no power but it is of god the powers that be are ordeyned of god whosoeuer ther
rough bushes and all this labor he estemeth for nothyng because he is so desirous to obtayne his pray and catch his veneson So all oure prelates byshops and curates persons and vicars should be so paynfull so gredy in castyng their netts that is to say in preachyng Gods worde in shewyng vnto the people the way to euerlastyng lyse in exhortyng theim to leaue their synnes and wickednes This ought to be done of them for therevnto they bee called of God such a charge they haue But the moste parte of them set now a days aside this fyshyng they put away this net they take other busynes in hand thei wil rather be surueyors or receiuers or 〈◊〉 kes in the kitchyn than to cast out this net they haue the liuing of fyshers but they fyshe not they are other waies occupied but it shold not be so God wil plage most heinously punish them for so doyng They shal be called to make accompt one day where they shall not be able to make answer for their misbehauiors for not castyng out this net of gods woorde for sufferynge the people to goe to the dyuell and they call them not agayne they admonyshe them not their perishyng greueth them not but the daye will come when they shall 〈◊〉 from the bottome of theyr hertes but than it will bee to late then they shall receyue theyr well 〈◊〉 〈◊〉 for theyr negligencye and slouthfulnesse for takynge theyr lyuynge of the people and not teachyng them The Euangelistes speake 〈◊〉 of the calling of these iiii men Peter Andrew Iames and Iohn Mathew saith that Iesus called them and they immediatly left their netts and folowed him Luke saith that our sauior stood by that lake of Genezareth there he saw two ships standing by the lake syde and he entred in one of these shyppes which was Peters And desyred him that he would thrust it a litle from the land and so he taught the people after that when he had 〈◊〉 an end of speaking he said to Simon Pe ter cast out thy net in the deepe and Simon answered we haue laboured all night and haue taken nothing Neuerthelesse at thy commaundement I will lose forth the nette and when they 〈◊〉 〈◊〉 out they inclosed a great multitude of fishes Now Peter 〈◊〉 such a multitude of fishes was beyonds-himself and 〈◊〉 doune at Jesus 〈◊〉 saying Lorde go from me for I am a synful man for he was 〈◊〉 and all that were with him at the 〈◊〉 of the fishes whiche they had taken And ther was also James and John the sonnes of 〈◊〉 And Jesus saide vnto Peter feare not from henceforth thou shalte catche men and they brought the ship 〈◊〉 to lande and forsoke al 〈◊〉 〈◊〉 So ye heare how Luke describeth this 〈◊〉 in what maner of wayes Christe called them and though he make no mention of Andrew yet it was lyke that he was amongest theym too with Peter John and James The 〈◊〉 John in the first chapiter 〈◊〉 〈◊〉 matter of an other maner of ways but it per temeth all to an ende and to one effect for it was most like that they uere called first to come in acquaintance with Christ and afterwardes to be his disciples and so in the ende to bee his apostles whiche shoulde teache and instructe the whole worlde John the Euangelist saieth that Andrewe was a disciple of John Baptiste and when he had seene his master pointe Christ with his finger saying Ecce 〈◊〉 dei qui tolht 〈◊〉 mundi Lo the lamb of god that taketh away the sinnes of the worlde They vsed in the lawe to offer lambes for the pacifying of god Now John called Christ the righte lambe which should take away in 〈◊〉 all the 〈◊〉 of the world Now when Andrew hearde wherunto Christ was come he forsoke his maister John and came to Christe and 〈◊〉 in acquaintance with hym asked him where he dwelled and findyng his brother Simon Peter he tolde hym of Christ and brought hym to him he broughte hym not to John but to Christ And so should we do too we should bryng to Christ as many as we coulde with good exhortations and admonitions Now Christ seing Peter said vnto him Thou art Si mon the senne of Jonas thou shalt be called Cephas which is by interpretation a stone signifyeng that Peter shoulde be a 〈◊〉 felowe not waueryng hither and thither So ye see how diuerslye the Euangelistes speake of the callyng of these foure Apostles Peter Andrewe James and John therefore it is lyke they were called more then one tyme they were called fyrste to come in acquaintance with hym than afterwarde to bee 〈◊〉 disciples and so at the laste to bee hys Apostles and teachers of the whole world For we reade in the gospell of S. Luke that oure sauioure when he woulde chuse apostles whiche shoulde teache others he continued a whole nighte in prayer desyryng god to geue him worthy men which be might sende Where we haue a good monition how carefull they should be that ought to chuse men and set them in offices how they should call vpon god that they might haue worthy men For it appeared by oure Sauiour that he was verye lothe to haue vnworthy men in so muche that he ceassed not all night to crye vnto God that he might haue woorthy men whiche he might sende and suche men as mighte be able to tell the truth when they haue done to stand vnto it For when a preacher preacheth the truthe but afterwarde is fearefull and dare not stande vnto it is afrayd of men this preacher shall do but littel good or when he preacheth the truthe and is a wycked lyuer after that he hath done this man shall do but little good be shall not edifye but rather destroye when his wordes are good and hys lyuyng contrary vnto the same Therfore I would wishe of GOD that all they that shoulde chuse officers woulde geue theymselues moste 〈◊〉 to prayer desyryng god that they maye chuse suche men as maye doe good in the com mon wealthe amongest the 〈◊〉 of God And I woulde wyshe that there shoulde be none other officers but suche as 〈◊〉 called therevnto lawfullye for no man oughte to seeke for promotions to beare rule to be an officer but we should farye oure vocation tyll God dyd call vs we should haue a callyng of god but it is to be lamented how inordinately all thynges bee done For I feare me that there hathe bene but verye fewe offices in Englance but they haue bene 〈◊〉 boughte or solde for I haue hearde saye manye tymes that some payed greate summes of money for theyr offices No man can persuade me that these men entende to doe good in the commō wealth which bye theyr offices For they intend to gette that money agayne which they haue layed out and afterwarde to 〈◊〉 for purchasyng But suche ambitious men that offer themselues they should be
and wicked afore we know the truth of 〈◊〉 matter For we cannot see the heartes of men Therfore 〈◊〉 long as 〈◊〉 thing 〈◊〉 not openly wicked let vs not be offended Again if the 〈◊〉 bee necessary good let vs not feare 〈◊〉 ces yet we must take heede 〈◊〉 we walk charitably We haue a liberty in the gospel yet 〈◊〉 must take hede that we vse that same liberty aright accordyng vnto the rule of charity for s. 〈◊〉 saith o nnia 〈◊〉 〈◊〉 sod non omnia conducūr All 〈◊〉 are 〈◊〉 vnto me but not al things perfit I must 〈◊〉 with him that is weake in 〈◊〉 As for an ensaumple we may eate flesh vpon frydayes by gods word if there wer not a law made by the king and his most honorable 〈◊〉 if there were no law I say then I might cate 〈◊〉 vpon fryday yet for 〈◊〉 that we must vse our liberty so that the vse of it may 〈◊〉 our neighbour or 〈◊〉 it when it may doe harme So like as my liberty must be subiecte to charitye so my charity must be agreable to the 〈◊〉 of the faith for we may by no meanes leaue the truth leaue gods word 〈◊〉 che we must most stedfastly kepe We haue a law that saith Abomni specie mala abstinete So that it is not a smal matter to be a 〈◊〉 We rede a story that one Attalus Baldwine were cast into prison for gods religions sake in which prison 〈◊〉 were some which wold not cate 〈◊〉 〈◊〉 drink wyne Now thesame Attalus was instruct of god 〈◊〉 he shold monish those prisoners their rigorousnes which 〈◊〉 did And so at the length brought them to 〈◊〉 their foolishnes But we can not do so here in Englād For our 〈◊〉 is takē away by a law yf there wer no such law thē we might eate as wel 〈◊〉 vpon frydayes as vpon holy 〈◊〉 And this law is but a matter of pollicy not of religion or holines and we ought to liue accordyng vnto 〈◊〉 lawes of 〈◊〉 realme made by the kinges 〈◊〉 for in al maner of things we 〈◊〉 to 〈◊〉 our selfes 〈◊〉 the hedges of the lawes in eating 〈◊〉 king in apparel in pastimes In summa our whole conuer 〈◊〉 shold be agreable vnto the lawes For scripture saith 〈◊〉 we shold be obedient to al maner of ordinances made by the lauful maiestrate therfore we must spend our life take our 〈◊〉 so that it may stand with the order of the reaim 〈◊〉 〈◊〉 we wold haue in consideration these offences to take 〈◊〉 de of geuing offences And again to beware of 〈◊〉 or rashnes to 〈◊〉 or condemn our brother for to be offended haste ly is against charity But the world is so ful of offences and so redy to be offended that I think if our sauior were here vpon erth again as he hath ben bodely and shold talk with a woman at the wel as he did once I thinke that ther woulde some be found amongst vs which woulde be offended with him they would think that he had bene naught with her 〈◊〉 I pray yon beware of rash 〈◊〉 and rash 〈◊〉 If my neighbor doth somwaht wherby I am 〈◊〉 let me go vnto him and speake with him but to iudge him by and by without knowledge that same is noughte And further we must folow this rule Nemo quod suūest 〈◊〉 sed quod al terius No man shall seeke his owne 〈◊〉 but his neyghbors I must vfe my liberty so that my neighbor may not 〈◊〉 hurte by it but rather 〈◊〉 So did S. Paule when he 〈◊〉 〈◊〉 at another time when be perceiued 〈◊〉 the people was stout in defending the ceremonies of the law he would not 〈◊〉 〈◊〉 Now when the disciples of John wer gone then he beginneth to speake to the people of John Baptist for our 〈◊〉 had a respect to 〈◊〉 to bis 〈◊〉 mation lest the people shold thinke that 〈◊〉 were in 〈◊〉 of him whether he wer 〈◊〉 or not What went ye out in 〈◊〉 wyldernes to 〈◊〉 A rede that is 〈◊〉 of the 〈◊〉 There was once an old mā which coūcelled a yong man 〈◊〉 〈◊〉 shold be like as a rede he should be ruled as the world goeth for a rede neuer breaketh but it foloweth the wind which way socuer it bloweth the ocke tree somtimes breaketh because she wil not bend But Christ speaketh these words to the greats commendation of 〈◊〉 because of his stedfastnes there bee many redes now adais in the world many men wil go with the world But religion ought not to be subiect vnto pollicy but rather pollicye vnto religion I feare me there shal be a great number of vs redes when there shal come a persecutiō that we must suffer for goddes worde sake I feare me there will be a great many that will chaunge whiche will not bee constant as John was When a man is in the wrong or exronious waye then he may and should chaunge but 〈◊〉 saieth Saint Paule we muste endure and stande 〈◊〉 in that which is good and right in goddes word we shoulde stande fast but not in 〈◊〉 So that first we must see that we bee righte and afterwarde we muste stande This is a greate praise wher with our 〈◊〉 praised 〈◊〉 for it is no smal matter to be praised of him which 〈◊〉 〈◊〉 the least thoughts of all men 〈◊〉 what went ye oute to 〈◊〉 A man clothed in softe ray ment be holde they that were soft raymentes are in kynges houses Here in these wordes our Sautour condemned not 〈◊〉 geare as Sylke Sattyne 〈◊〉 for there is nothyng so 〈◊〉 but it maye bee worne but not of euery bodye kynges and great men are allowed to weare suche fyne geare but 〈◊〉 he was a cleargy man it behoued not hym to weare suche geare peraduenture yf he had bene a slatterer as some bee nowe a dayes then he mighte haue gotten suche geare but 〈◊〉 knowyng his office knewe well ynough that it behoued not hym to weare suche fyne geare but howe oure cleargye men were then and with what 〈◊〉 I canne not tell but I canne tell that it beehoueth not vnto theym to weare suche delicate thynges Sainete 〈◊〉 〈◊〉 disallow gorgeousnes in women howe muche more then in menne for a man woulde thynks that women shoulde haue more libertyes in suche tryfles but holye Scripture disalloweth it and not onelye in women but also in men For he nameth women because they are more geuen to that vanitye them menne bee For Scripture vseth sometymes by this worde women to vnderstand men too And agayne by the woorde 〈◊〉 it vnderstandeth women too For elles we shoulde not 〈◊〉 in all scripture that women shoulde bee baptised Here were a good place to speake againste oure cleargye menne whiche goe so gallauntlye nowe adayes I heare saye that somme of theym weare veluette shooes and veluet 〈◊〉 such felowes are more meete to daunce the
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
and Si non 〈◊〉 fueris If thou speke not if thou warne not the wicked that they turn and amend they shal perish in their iniquities Sanguinem autem eius de manu tua requiram Thys terte nippeth this pincheth this toucheth the quicke He shall dye in his wickednes but I will require his bloude at thy hand Herkē wel to this mark it wel ye curates I will aske his bloud at thy hand If you doo not your office if ye teache not the people warn thē not You shal be damned for it If you do your office you ar discharged Tuā anim tuā liberasti Warne thē therfore to leue their wickednes their couetise their ambiciō their crueltye vnmercifulnes c. and thou hast saued thine owne soule For there was no quarrel with the preachers but he was cast in prison wher was weping and wailing and grinding of teeth these were his delicates Multi sunt vocati Many are called but few ar chosen To this parable now 〈◊〉 this gospel Tune Pharisei abeuntes Pharisei was a sect of religion amonge the Jewes most exquisite perfit holye and learned and wer 〈◊〉 most godly men euen such as in holynes excelled all other as oure Monkes were of late amonge vs and be yet in other places They were in Goddes bosome euen at heauen gates in the sight of that world But in wardly supersticious fained holo wherted dissimulers Now at this time I know none more like them thē the hipocriticall holow harted 〈◊〉 The name is changed but the thing remayneth Therfore they may well be called by the name that keepe the thing These were enemies to Christ and his doctrine They woulde be ordred by olde wonte customes forfathers and so mainteyne their tradicions set asyde the commaundementes of God refused Christe and his word S. Luke hath obseruantes obseruauntes that is watchers toters spies muche like the obseruaunte fryers the barefote fryers that were here whiche in dede were the Bishop of Romes spies watching in euery countrey what was sayd or don against him He had it by and by by one or other of his spies they 〈◊〉 his men all together his postes to work against the Regalitie In the court in the noble mens houses at euery marchauntes house those obseruauntes were spying toting and loking watching catching what they might heare or see against the sea of Rom̄e Take hede of these obseruauntes To vnderstande the worde obseruantes marke what the poet sayeth in his comedie Obserua Dauum 〈◊〉 hede be ware and marke Dauum for they will be stirring in euery towne in euerygētelmans house yea at their very tables wel be wise beware of them Inierunt 〈◊〉 They toke a counsell some goodly thing some wayghty matter I am sure that these holy fathers consult vpon It must nedes be for the commune wealthe and the profit of many that these holy fathers come together for It was to snarle or trap him in his words This was their deuice this was their counsell To this ende they gather suche a compa ny of holy fathers I councell a councell Bonum est concilium said one 〈◊〉 marye quod another sed bonorum A councell is good yea sir if it be of good men For els what is a councell if it be wicked of wicked men If they say This was done by a counsell determined in a counsell what is it the better if the councell be wicked Nicene councell was gathered of a great number of Bishops and learned men yet had not one man ben they had determined contrarye to gods word They wer minded ernesilye bent to make a decree that no priess should mary but one olde man vn maryed him self 〈◊〉 that acte turned the councels minde so that they 〈◊〉 not with that decree And why more credence is to be geuen to one man hauing the holye word of god for him then to r. thousand without the word If it a gree with Goddes worde it is to be receyued if it agre not it is not to be receiued though a 〈◊〉 yea though an aungel from heauen had determined it Truth it is that Christ graunteth to a congregation gathered in his name to be amongs them yea though it be but. ii or iii. There is as muche graunted to ii or three as to ten thousande so they come in Christes name Vbiduo vel tres congregati sunt in nomine meo ibi sum in medio eorum In nomine meo muche wickednes is don In nomine domini when they come together selling their own priuate lust pleasures and ambicyous desires it is not in in nomine domini But to seeke Gods glory Christes glory Christes true religion that is in nomi ne Christi and then they are to be hard But what was these mennes counsell Vt illaquearent eum in sermone To snarle or tangle him in his wordes tooters and watchers to catche him in his worde that they mighte enforce somwhat against him Non est concilium aduersus dominum These were wyly pyes sleyghtye children children of the worlde and craftely they handled their matters Miserunt discipulos suos cum Herodianis They would not go themselues lest they might haue ben knowen but he knew not their disciples as they thoughte And they went not alone but had with them Herodes Sowdiers Herodes fauourers This Herod was an 〈◊〉 and was appoynted by the Romaines to gouerne the Jewes and to gather the tribute money Therfore he was hated among that Jewes so wer those that fauoured the Romaynes part and in dis dayne they were called Herodians Nowe was the tyme come that the holy Patriarke prophecied that the Scepter and kingdome was remoued and Christ was borne This they should haue marked and receyued his doctrine But they wente aboute to destroye him and therfore they brought the Herodians with them Here now is an agrement in wickednes betwene the Phariseis and the Herodians agaynste the truthe agaynste Chryste against Goddes worde they agree together where as in dede neyther loued other but hated eche other as a toade So many now adayes of oure Phariseis Papistes in destroying the truth they agree wonders well where as in pryuate matters they hate one another as a toade Here commes me now these holy fathers from their councell and sende their Disciples with the Herodians marke their behaniour and marke Christes behauioure They come lowtyng and with lowe curtesye as thoughe they woulde creape into his bosome as for Herods men they meddle not bud stande by to heare the tale as witnesses and if he should speake any thinge amisse be readye to lay handes vpon him They woulde fayne rid hym and destroy him but they would turne the enuye of the deed vpon Herode so that they woulde be seene fauteles It had been more meete for them to haue counceld how to amend their fautes and to haue come to Chryste to learne his doctrine then to studye malyciously to
trappe hym and to destroye hym What sayde they Magister scimus quod verax es c. Master we know that thou arte a true manne and teachest the waye of God trulye master we knowe that thou art 〈◊〉 truthe thou tellest the very truth and sparest for no manne Thou arte playne Tomme truth Goodlye wordes but out of a cancard stomacke and malicious hart Smilyng speakers crepe into a mannes bosome they loue and all to loue him they fauoure his worde and call hym Master and yet woulde gladly see him hanged These are in deede Hipocrites one in hart and another in mouth We knowe that thou arte a trew manne Et viam dei in veritate doces Yea thys is Goddes waye taughte trulye There is Goddes waye and mannes way Many teache mennes waye but that shoulde not bee we should learne viam dei Goddes waye and that truly withoute mirture temperature blaunching powderyng Many teache Gods way and shal preache a very good and godly Sermon but at the last they wil haue a blanched almonde one litell peace of Poperye patched in to pouder their matter with for their owne lucre glory They make a mingling of the waie of God and mans way together a mingle mangle as men serue pigs in my countrey Christe did not so He taught the way of god truly without mixture poudering or blaūching These be the properties of al true preachers that these confes to be in Christe It was true euery word that they spake 〈◊〉 is our master appointed of god he was true taught Gods way not mans waye truly not blaunching it with mannes doctrine So should we preachers be true men Preachers of Goddes waie truly truly without regard of person That is for no mannes pleasure corrupting the word or mingle mangle the word with mannes inuentions and traditions Here may patrons of benefices learne vpon what maner a man they should bestowe their benefice Upon a true man a teacher He may not be to lerne and a scholer when he should teache other but one learned hable to teache hable and well willing to discharge his cure But what doo you patrons Sell your benefices or geue them to your seruaunts for their seruice for keping of houndes haukes for making of your gardens These patrons regard no soules neither their owne nor other mennes what care they for soules so they haue money though they perish though they go to the Deuill Where as in dede the office of a patrone is to haue a care a zeale a vigilant eye for soule healthe to prouide for his churches that he is patron of that they might be taught in Goddes worde Truly many nowe a dayes striue to be patrones of benefices and go to the law who should be patrone And what striue they for think ye Euen which of them shall goo to the Deuill fyrst For they regard not soule health nor the office of preaching the office of saluatiō where as in dede therfore are they patrons to loke to it to se it be prouided for God of his goodnes almighty power might ordeyn otherwayes meanes of saluation but this office of preaching is it that God hathe ordeyned as Saint Paule sayeth Cum non cognouerit mundus per sapientiam deum placuit deo per stultitiam praedicationis saluos facere credentes Where as the worlde by his wisdom knew not God it pleased God by folish preaching to saue credentes those that beleue per stultitiam praedicationis by foo lishues of preaching or folish preaching it maketh no matter Not that it was folish in dede but that the wisemen of the worlde did so esteme and take the preaching of the gospell wheras in dede it is most godly wysdom and the prea ching office is the office of saluation and the only meanes that God hathe appointed to saluation Credentes Those that beleue be saued by this holy office of preachyng I would wish it were better loked vnto and prouided for and that patrons and bishops should see more 〈◊〉 to it then hathe ben done afore time I would aske no more diligence to this office of saluation then men are wont to bestowe vpon these worldly pleasures and luker or commo dities Nay woulde they bestow but the halfe labour and paynes and some litell part of the expences it were well To consider what hath ben pluckt from Abbaies colledges and chaāutries it is meruell no more to be bestowed vp on this holy office of saluation It may well be sayd by vs that the Lorde complayneth by his Prophet Domus mea deserta vosfestinatis vnusquisque in domum suam What is Christes house but christen soules but who maketh any prouision for them euery man scrapeth and getteth together for this bodely house but the soule health is neglected scholes are not mainteined scholers haue not ex hibition the preaching office decayeth men prouide lands and riches for their children but this most necessary office they for the most part neglect Uerye few there be that hel peth poore scolers that setteth their children to scole to learne the worde of God and to make a prouision for the age to come This notwithstanding is the only waye to sal uation God will not deuise any new way as farre as I per ceiue but would haue vs to vse this waye ordeyned al rea dy This preaching way we oughte to vse and not to loke for any new way this office of saluation we ought to main teyne not loke for any other My request is that ye would bestow as much to the maintenaunce of this necessarie office of saluation as ye were wont to bestowe in times past vppon Romish trifels and thinges of mannes tradicions Nether doo I now speake for my selfe and my couente as the 〈◊〉 Friers were wonte to doo I haue enough I thanke God and I neade not to begge I woulde euerye preacher were as well prouided as my selfe thorow thys Realme as in dede I thyncke them as well worthye as my self I wish I saye ye would bestow as muche vppon thys necessary office of saluation as in times paste ye bestowed in Pilgrimage in Images in gildyng painting in 〈◊〉 Diriges Trenfauls Chauntryes and suche vayne thinges of the Romyshe Pharyseis and Papistes inuentyng Ye woulde doo that withoute callyng and to thys wil you not be ready when ye be called If it bee no better in time to come then hitherto loked vnto then Englande will at the laste bee wayle it Christ knew what a charge hangeth vpon this necessary office of preaching the office of saluation and therfore moste earnestly applyed it hym selfe And when he chose his twelue Apostles to send them forth vnto thys office he fyrst prayed all the nighte He beyng God almighty with the father might haue geuen all gifts fitte for this office but to teache vs he woulde fyrste praie all nighte Here is good matter for Bisshops and patrons to
looke vpon and not to regarde so lytell whome they geue their benefyce vnto or whom they admit to cure the foules they haue charge of A notable example Chryste prayed all nighte or he woulde sende them forthe or he woulde put them in this preachig office this moste necessarye office of saluation For he sawe that they had neade of greate zeale to God and to soule healthe that should take vppon them to keepe soules and a boolde courage and spirite that should rebuke the worlde of theyr synne and 〈◊〉 Many will choose nowe suche a Curate for their soules as they may call foole rather then one that shall rebuke their couetise ambition vnmercifulnes vncharitablenes that shal be sober discrite apte to reproue and resist the agayne sayers with the worde of God These bee the properties of euerye good preacher to be a true manne to teache not dreames nor inuencions of of menne but viam dei in veritate the waye of God trulye And not to regard the personage of manne Not to creepe into his bosom to clawe his backe to saye to the wicked he doothe well for fylthye lukers sake Ah these flatterers no greater myschyse in the commune wealthe then these flatterers But who woulde haue discerned this but oure sauiour Iesus Christe He spred them out and knew all their malitious hartes theyr vncharitable hartes theyr dissimulyng heartes and sayde Quid me tentatis hypocritae Hipocrites Hipocrites Hipocrites one in harte a nother in mouthe fayre in pretence but full of mischief and 〈◊〉 harted within He saw what was within Then haue at ye ye Hipocrites they put forth their question Licet censum dare Coesarian non A perilous question to answer to This was the fruite of their counsell and thys was the snare layed for hym what shoulde he doo nowe holde hys peace That had ben a slaunder to hys doctryne They woulde haue sayde loo howe ignoraunt he is in the lawe that hathe no aunswere to thys symple plain question If he affirme bid pay the tribute he shall incurre the hatred of the people seeme to to speake in the fauoure of the Romaynes If he woulde haue denyed it Then had they that they soughte The Herodians were readye to laye handes vpon hym to haue hym to Bocardo to prison with him a traytour that speaketh againste Ceaser away with this sedicious felow O Lorde what perill is it to haue to doo with these Hipocrites Who coulde haue scaped thys snare but Chryste onely whiche is the wisdome of the father and knew all theyr malicyousnes and craftye sleyghtes And as he then by his wysdome ouercame them so now douties he geueth wisdome to all hys to spye oute and beware of 〈◊〉 sutle craftes For suche traynes trappes snares and sutleties as these Pharises layed for Chryste suche haue oure Pharisaicall Papistes layed for Christes preachers But he mer cyfully euer fulfylled hys promise dabo os sapientiam cui non possunt resistere omnes aduersarii vestri I will sayth Chryst geue mouthe and wisdome which all youre aduersaryes shall not be able to resiste They shall not be tounge tyed they haue theyr aunswere yea so wyse that theyr aduersaries shall not be hable to resiste They maye well oppresse it here in thys worlde with pow er but they can not bee hable to ouercome it with argumentes of truthe no all the packe of aduersaryes with all their subteltyes snares and gynnes They may rayle vpon it as in manye places leud felowes doo agaynste Priestes Maryages That Dame hys wyfe hys whore c. But they can not denye it by any scripture but that the mariage of Pryestes is as good and godly as the mariage of any other manne For wedlocke is honourable amonge all menne And the wedded bedde vndetyled And to auoyde fornication let 〈◊〉 man haue his owne wyfe Well let them rayle let them doo what they canne agaynste the truth 〈◊〉 〈◊〉 marke the ende Loke vppon the ende The ende is all aduersaries of the truth must be confounded and come to naughte neyther shall they be able to resist it And thoughe the poore Disciples be troubled vexed and persecused marke the ende The hiest promotion that God can bryng hys vnto in this life is to suffer for his truth And it is the greatest setting foorthe of hys worde it is Goddes seede And one suffering for the truthe turneth more then a thousand Sermons I will tell you an example of thys how God geueth mouthe and wysdome I was once in examination before fiue or sixe 〈◊〉 where I had much turmoyling euery weeke thrise I came to examynations and many snares and 〈◊〉 were 〈◊〉 to get some thyng Now God knoweth I was ignoraunt of the lawe but that God gaue me answer and wisdome what I shoulde speake It was God in dede for else I had neuer escaped them At the last I was brought forthe to be examyned into a chamber hanged with arras wher I was before wonte to be examyned but now at thys tyme the chamber was somewhat altered For where as before there was wonte euer to bee a fyre in the chymney nowe the fyre was taken awaye 〈◊〉 an Arrace hangyng hanged ouer the chymney and the table stode neare the chymneyes ende so that I stode betwene the Table and the chymneyes ende There was amonge these Bishops that examined me one with whom I haue been very famyliar and tooke him for my greate frende an aged man and he satte nexte the table ende Then amonge all other questyons he put foorth one a very subtyll and 〈◊〉 one and suche one in dede as I coulde not thyncke so greate daunger in And when I shoulde make annswer I praye you mayster Latimer sayde he speake oute I am verye thicke of hearynge and here be manye that sytte farre of I maruayled at thys that I was bidden speake oute and began to 〈◊〉 and gaue an eare to the chimney And syr there I hearde a 〈◊〉 walkynge in the chimney behynde the cloth They hadde appoynted one there to wryte al myne aunsweres for they made sure woorke that I shoulde not starte from them there was no startynge from them God was my good Lorde and gaue me aunsweare I coulde nauer 〈◊〉 haue scayed it The question was thys Mayster Latimer doo you not thincke on your conscience that you haue bene suspected of heresye A subtile questyon a verye subtile question There was no holdynge of peace woulde serue To holde my peace hadde beene to graunte my selfe fautye To aunswer it was euerye way full of daunger But God whiche alwaye hathe geuen me aunswer healped me or elsse I coulde neuer haue eskaped it and delyuerd me from theyr handes Manye one haue had the 〈◊〉 gratious deliuerance and beene endued wyth gods wisdom gods spirit which all their aduersaries can not be able to resiste Ostendite mihi 〈◊〉 census Shewe me said he a peny of the tribute 〈◊〉 They
mile VVhit mourning it is that maketh blessed VVe must go frome sorovve to ioy and not from one 〈◊〉 〈◊〉 to an other The 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 The third mile or dais iourney 〈◊〉 maner of 〈◊〉 the one lauful and the other 〈◊〉 VVe must goo to god 〈◊〉 〈◊〉 A 〈◊〉 man may go to the law but how The 〈◊〉 ple of 〈◊〉 seph to be folowed of vs. The 〈◊〉 mile or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue 〈◊〉 〈◊〉 sell. This sense 〈◊〉 to 〈◊〉 and i ther fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gred 〈◊〉 righteous 〈◊〉 〈◊〉 〈◊〉 bisshop 〈◊〉 thir 〈◊〉 after 〈◊〉 〈◊〉 Dauid hū 〈◊〉 〈◊〉 〈◊〉 nes The 〈◊〉 mile or dais iour ney 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be merciful Magistrats may not 〈◊〉 mercy in iudge ment Alesson for iustices The sixt mile ordais iourney Faithe puri 〈◊〉 the heart God is sene here by 〈◊〉 〈◊〉 this 〈◊〉 face to face The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 The history of 〈◊〉 the 〈◊〉 〈◊〉 Reg. 22 Doeg was a peace-breaker A 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 for al 〈◊〉 Peace in po 〈◊〉 not the right peace Be not de 〈◊〉 by the faire 〈◊〉 of peace VVe may not lose truth for peace The eight 〈◊〉 〈◊〉 iourney A questmōger may be happy An itineral vvherin the way to hea uen is set forth plain 〈◊〉 Christ hath merited for vs. Paule 〈◊〉 keth 〈◊〉 of goddes people Iob. 7. VVe may not looke for ioye here and hense to A similitude The 〈◊〉 〈◊〉 of a 〈◊〉 〈◊〉 VVe must not trust in our 〈◊〉 strength The 〈◊〉 of Aiax 〈◊〉 strēgth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must 〈◊〉 no 〈◊〉 of 〈◊〉 our The cause vvhy 〈◊〉 Paul 〈◊〉 〈◊〉 vs to be 〈◊〉 and 〈◊〉 Iob. 41. It must be gods armour that we muste put on VVe may not take such weapons as the deuill vvill appoint vs. 1. Peter 5. The deuill 〈◊〉 matters Gene. 3. The 〈◊〉 hath had 〈◊〉 Diuelles vvere Angels Note what the deuils nature is Diuels re 〈◊〉 whē they do 〈◊〉 〈◊〉 men and 〈◊〉 must fight Math. 〈◊〉 The deuils pow 〈◊〉 is 〈◊〉 ed. The diuil les haue not their full 〈◊〉 tes before the last day VVe nede not to feare the diuels VVhat it is to haue Christ vvith vs. Math 28 Anabapti stes mis. take this place The priuate 〈◊〉 is 〈◊〉 The lord 〈◊〉 〈◊〉 Cases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sub 〈◊〉 may not rebel Iere 48 VVho so refuseth to 〈◊〉 〈◊〉 some case is a 〈◊〉 of god The diuel 〈◊〉 〈◊〉 Psalm 〈◊〉 The deuill loseth no time To vvhat end saint Paule geueth such names to the diuell The weapons that the deuill vs vse haue vs vse The sutteltie of the deuill A good me 〈◊〉 for a sicke man The rin ging of ho 〈◊〉 belles The deuill taught vs 〈◊〉 ho ly belles VVe desire 〈◊〉 more then the vvorde of god An history It vvas pi 〈◊〉 〈◊〉 La 〈◊〉 had gone so lōg to sehole The partes of armour and 〈◊〉 Iob vvas 〈◊〉 armed Vvith lying 〈◊〉 deuil deceiued man The deuil is father 〈◊〉 lyers Many sore sentences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. All estates are full of lyeng Note this 〈◊〉 ye 〈◊〉 〈◊〉 〈◊〉 thers 〈◊〉 〈◊〉 make children leaue lying 〈◊〉 master 〈◊〉 man God 〈◊〉 not our lyes God requireth all to be 〈◊〉 in the 〈◊〉 con uersations Math. 5. vvhy Christ saide yea yea nay nay A prouerb to true 〈◊〉 al liers 〈◊〉 this storie 〈◊〉 〈◊〉 as a car nal 〈◊〉 VVould to god this 〈◊〉 not prouedtrue in a great number of vs. Kepe some vvhat for a fonle day A 〈◊〉 example for lyers to 〈◊〉 hede 〈◊〉 The cause why 〈◊〉 nis 〈◊〉 not lyars 〈◊〉 as he did in Anadias A gesting lye maked v to for sake god A great 〈◊〉 〈◊〉 keth that nothing is so euill pēt as that the person or curate 〈◊〉 VVe may not requit 〈◊〉 〈◊〉 vvrong Iustice bi deth 〈◊〉 〈◊〉 es to d. their dutie one to an other The thirde arm ouris 〈◊〉 shoes that is a 〈◊〉 dines to heare the vvorde of god The buck ler of 〈◊〉 VVho they bee that haue this buckler The hel met of 〈◊〉 VVe may not lack this sword Only gods worde is our weapō against the deuil Christ ouer came the with this 〈◊〉 Say the truth and shame the 〈◊〉 〈◊〉 〈◊〉 preacher hath 〈◊〉 to strike 〈◊〉 〈◊〉 sworde of gods vvord Prayer is the 〈◊〉 〈◊〉 〈◊〉 The mynd must pray if vve shal be heard Al 〈◊〉 are saints Saint Paul did not hūt for benefices A faint 〈◊〉 ted souldiour is not mete 〈◊〉 be a preachers All estates haue 〈◊〉 to 〈◊〉 Prayer is no 〈◊〉 〈◊〉 It is damnable not to pray vato God in trouble Al this god granted for his 〈◊〉 sake VVe must pray at all times Luke 18. A shorte 〈◊〉 is of great 〈◊〉 Pre 〈◊〉 may strike Emperours and 〈◊〉 Philip 3. A sermon made at Stamford The 〈◊〉 〈◊〉 are 〈◊〉 pointed This 〈◊〉 is 〈◊〉 to vs 〈◊〉 as to the 〈◊〉 The prince must be o beyed in things not against god This realm is ful of 〈◊〉 ues Gods mat ters 〈◊〉 not be tri fled v vithal Two thinges conside 〈◊〉 we shal be vvel coutent He that pai 〈◊〉 his due tie shal haue neuer the lesse Deut. 28 VVe shall 〈◊〉 our goods 〈◊〉 〈◊〉 to the king God loueth a cherefull 〈◊〉 〈◊〉 〈◊〉 seme 〈◊〉 gant but 〈◊〉 not so It is a 〈◊〉 gerous thing to 〈◊〉 〈◊〉 Learne hovv long men 〈◊〉 be 〈◊〉 ed. VVe are 〈◊〉 〈◊〉 〈◊〉 be sainctes apes 2 Machbeus 12. Iudas 〈◊〉 〈◊〉 is 〈◊〉 to be 〈◊〉 ed. Maryvvas 〈◊〉 arrogant 〈◊〉 4. To 〈◊〉 our 〈◊〉 on is dam nable Num. 〈◊〉 That only is vvell done that god wil leth vs to do VVe must 〈◊〉 in oure 〈◊〉 〈◊〉 the sain 〈◊〉 did in 〈◊〉 Apo. 2 Sathan is lose 〈◊〉 Saint Paul vvas a vve per. Vve vvepe not as S. Paul did 2. Tim. 2 VVhat sla undering is A fable of S. Bernhard and his hostes Theues sworue to be true A good wishe Vn preaching pre lates haue 〈◊〉 〈◊〉 zeale All the pa pistes in 〈◊〉 are enemies to Christe 〈◊〉 mongers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 fore 〈◊〉 not be sa ued VVe must work but not trust in our workes 〈◊〉 〈◊〉 deny Christ. A man vvil spare no 〈◊〉 〈◊〉 〈◊〉 his soule Apoc. 13 Christe hath 〈◊〉 ny ene mies Not the blynde guide a loue but he and his 〈◊〉 together Ezech. 3 Ezec 33. Only he that recei ueth war ning shal be salfe It is daun gerous to haue an 〈◊〉 cu rate An history of a 〈◊〉 limitor Some be wery be fore the haue lea ned A good vvish for England False doc trine com pared to a 〈◊〉 An 〈◊〉 ction or doubt An aun swere to that obie ction 〈◊〉 fyre 〈◊〉 not althat is 〈◊〉 in to it Danie 3. God suf frednot he fyre to do his nature God hath manye vvayes to saue 〈◊〉 Reg. 18 God had hys num ber in Eli as tyme. Iohn 6. 〈◊〉