CERTAIN GODLY Sermons, made upon the lords Prayer, preached by the right reverend Father, and constant martyr of Christ, Master Hugh Latymer, before the right honourable, and virtuous Lady Katherine, Duchess of Suffolk, in the year of our Lord. 1553. Whereunto are annexed certain other sermons, preached by the said reverend Father, in Lincolnshire, which were gathered, and collected by Augustine Bernher, a servant of his, though not so perfectly as they were uttered: yet faithfully & truly, to the singular commodity & profit of the christian reader, faithfully perused & allowed according to th'order appointed in the Queen's majesties Injunctions. ¶ Repent, repent, for the kingdom of God is at hand. Math. 3. ¶ Imprinted at London by john Day, dwelling over Aldersgate. ¶ Cumgratia & privilegio Regiae Maiestatis, per septennium. An. 1562. ¶ To the right honourable, the Lady Katherine, Duchess of Suffolk, Augustine Bernher, wisheth the grace of God 〈◊〉 the increase of all heavenly virtues, to her graces eternal comfort in jesus Christ. THat princely prophet David describing the perverse nature and wicked properties of the ungodly and reprobates, amongst other crimes whereof he 〈◊〉 accuse them, he layeth also to their charge that they have not called upon God. By the which words he doth manifestly teach, that they which do not give themselves to 〈◊〉 and faithful prayer and 〈◊〉 ge of the name of God, are in the number of those which do say in their hearts there is no God. For as the Godly by their earnest and continual praying and praising of the name of God, do declare their reverend fear they bear towards his divine majesty, and their unfeigned love the which is grafted in their hearts by the gracious and divine spirit, towards their heavenly and most loving father, by the which they are encouraged willingly and cheerfully to walk in the way of Godliness, and to frame their lives to the will and pleasure of him whom they fear and love: So on the contrary side, the ungodly, in that they do not call upon their God, neither praise him, most evidently declare that they stand not in awe of him, nor love him, but rather despise him as one that is neither able to hurt or pleasure them. By this now that I have said it doth manifestly appear, that as faithful and true prayer is the occasion of all goodness and godliness, so thomitting & neglecting of the same, is the rote & cause of all sin & mischief: And that willbe more evident unto them that do consider with themselves these two principal parts wherein true prayer doth consist. The first part of true prayer is called in that hebrew tongue, Thephilah the which sig 〈◊〉 judicij vel condemnationis deprecatinonen, a hearty & earnest request & suplication made unto god th'eternal judge, for the remission, & pardon of sins, the which request proceedeth from the heart that is anguished by the ugsome sight of his wickedness, revealed by the brightness of the law of God. The other part of prayer is called in that same tongue, Thehillah. Laus, a praise of gods mercies, the which doth follow the former request. For when the heart so an guished hath poured out his grief, & is by the spirit of God certified that his sins be forgiven, his prayer heard for Christ's sake: by and by it bursteth out into a joyful praising of the name of the Lord, who so graciously hath showed himself in giving comfort unto his sorrowful conscience. In these two parts of prayer, the Children of God do exercise themselves, that is, in lamenting of their sins, and in rejoicing in the forgiveness of the same, the which consisteth in the death of Christ. whereupon the third part followeth, the which is to crave at their father's hands such things as be needful for them in this world. Now he that beholdeth diligently the state of the world, shall 〈◊〉 perceive that the most part of men are given up to their own hearts just because they be 〈◊〉 of that most comfortable spirit of prayer. Who doth not see that the principal occasion of this horrible 〈◊〉, the which of all states of men is showed towards the 〈◊〉 God, happeneth by the reason that men do not pass for their sins, do light lie regard them, & so do not crave 〈◊〉 of them at God's hands, neigh there be 〈◊〉. If men did exercise themselves in faithful prayer, & did use to examine themselves by the rule of the law of God (in the which glass they may soon 〈◊〉 their own filthiness) they would no doubt with great diligence, consider the great and 〈◊〉 benefits of the Lord their god showed unto them, even in these our days. first how graciously he gave us the light of the Gospel in king Edward's time, for the space of seven years. After the which time, by the reason of our unthankfulness, he most 〈◊〉 plagued us, and took the same away again, and caused by the devils hangmen (the papists I mean) darkness, blindness, and most pestiferous doctrine to be brought into the church, by reason whereof, a great number that had before no lust to the truth (even by God's just judgement) were then deceived by lies and so perished eternally. And yet notwithstanding, the faithful Lord, in all these tormoyling preserved his servants, giving unto a number of them such a princely spirit, that they were able to deride & laugh to scorn the threatenings of the tyrants, to despise the terribleness of prisons and torments, and in the end, most joyfully to overcome and conquer death to the praise of God and their own endless comfort. Unto other some, the 〈◊〉 same most gracious God gave such a 〈◊〉 spirit, that they were able by his grace to forsake the pleasures and commodities of this world, and being armed with patience, were content to travel into far and unknown countries with their families and households, having small worldly provision, or none at all, but trusting to his providence, who never forsaketh them that trust in him. Besides this, ' the same God preserved a great number, even in the midst of their enemies, not only from bodily dangers, but also from being infected with that poisoned and The congregation of the faith full at London in Queen Ma ryes tyme. blasphemous doctrine, that then in allopen 〈◊〉, with shameless brags and ostentation was set abroad. I will not speak now of that wonderful work of God, who caused his word to be preached, and his sacraments ministered even in the midst of the enemies, in spite of the devil and all his ministers. These things the Lord wrought most graciously for his people. But when the time came that the measure of wickedness of the wicked was full, the self same God, even of his own mercy, and by his own power confounded his enemies, by the means of our most gracious La die the Queen's majesty (for whose prosperous estate and preservation the God of mercy grant unto all faithful Christians grace, most instantly to pray) her most joyful coming to the imperial crown of this Realm, who caused that filthy & dark antichristian doctrine to vanish out of sight, and in stead thereof that most glorious light of the Gospel to shine again, the which sorrowfully was wished for of all faithful Eng lish hearts: restoring withal the preachers of the same Gospel, the which before were expulsed as 〈◊〉, by the tyranny of the popish prelate's. The which benefits, as they be unmeasurable, so ought they continually with thanckful hearts of all them that bear the name of christians to be considered. But as I said before, the most part of men do not pass for these things. The light of the Gospel is not comfortable unto them, because they feel not the darkness that is in them: they be not troubled with their own wickedness: sin lieth lurking and sleeping within them, and they have fully, as it were, soide themselves to worldly business, to climb up to get honours and dignities, and the pelf of worldly 〈◊〉, and these things are the cause why they do not 〈◊〉 unto the Lord their God. But woe be unto such slepers in their own sins, and forgetters of God's benefits. A day will come when they shall wish them selves never to have been borne. Thus you see that the neglecting of prey ere is the occasion of that horrible unthankfulness & forgetfulness of gods benefits. What is to be said unto them that contrary to their own hearts and consciences lie in sin and wickedness, and will not amend their lives, although they hear their sins accused, condemned, and God's vengeance pronounced upon them: They be so drowned with the desires of their own hearts, that they do not pass for the ways of the Lord. Of such kind of men the world is full, which have shameless foreheads, being not abashed of their vileness. The cause of their miseries (as David declareth) Is quia deum non in 〈◊〉, because they have not called upon God. But what kind of prayer do those men say (trow you) which call themselves spiritual and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lot of the Lord? It is as manifest as the none day, that the most part of them, neither pray nor know what true prayer is. For if they did use to pray as the true christians do, they could not choose but be compelled to amend their lines: their consciences would be abashed to come before the Lord without a hearty purpose to amend their conversation. Doth not the saying of Ose the Prophet take hold upon the Ose. ut. most part of you that be of the popish clergy, and have been mossemongers: Where as he saith, as thieves wait for a man, so the company of prcests murder in the way by consent, for they work mischief. Did not you conspire together at the entry of 〈◊〉 mary to murder the people of God, in casting from you most traitorously the precious Gospel of Jesus Christ? in submitting yourselves to that filthy beast of Rome, and in receiving the stinking I dolatrous mass, by the which you have destreyed an inaumerable sort of people? Are you sorry for these your doings: Do you humble yourselves before the majesty of the terrible God, with hearty and faithful prayer acknowledging your wickedness, and intending to eschew the same? No such things can be perceived in you. For where as before, in the time of antichrist, boldly and openly, you did deceive the people of their salvation in christ, now in the light of the gospel, secretly you whisper in to the ears of the simple and visswade them from receiving of the truth: so that most justly Nun 〈◊〉 you may be compared unto those spies of whom we read Nun. xiii. the which with their false reports, did hinder the people of I sraell from entering into the land of promise. For they being sent by Moses to search the land, and to bring good tidings unto the people, by the which they might have been encouraged manfully to have assayed their enemies, and take possession of the land, they contraye to Moses' expectation, like faytheles men, came and discomforted the people, & caused them to mistrust God's promises. And do not ye the like? where as god hath appointed you to search the land of promise in his holy word, and to bring tidings of the same unto his people, by faithful and diligent teachers, and encourage them to embrace and to lay hold upon the kingdom of Christ, you like false messengers, either by your false reports and wicked doctrine, do hinder the people from entering into the promised land, or else like dumb dogs that are not able to bark, you lie in your kennels, fedpng your bellies, and making good cheer with the labours and sweat of the poor people, not passing whether they swim or sink, or what become of them. Worthily therefore the Prophet David numbereth you amongst them that say in their hearts there is no God: And this appeareth unto all others, because ye do not call upon God. For if you did accastom to call yourselves to an account before the majesty of God, in your faithful prayers, the remembrance of your horrible murder of God's people, of your idleness, carelessness, bellychere, ignorance of Gods will and word, secret 〈◊〉. and such other like stuff, would cause you to water your 〈◊〉, and compel you to show some token of repentance unto the people of God: but nothing is seen in you but desperateness, wherefore the spirit of the Lord is departed from you. And this is more evident in your manifold and mamfest perjuries, committed by you in king Hen ryes time, in king Edward's time, in Queen mary's tyme. And what may be said of you at this time, but that you be false 〈◊〉 〈◊〉, bearing two faces under one hood, being ready like weather cocks to turn at all seasons as the wind doth carry you? can you look for any thing at gods hands, but to be punished with his 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 was (whose companions you be) that all the world may take ensample by you to beware of these horrible crimes with the which you are so 〈◊〉, that no water in the sea is able to make you clean 〈◊〉 kind of water would help your disease, if the Lord of his mercy would give you grace to call unto him for it, that is the same water of life the which the Lord 〈◊〉 to the faithful and penitent sinners, amongst the number of whom as yet ye be not (sofar as man can 〈◊〉.) And therefore it standeth you in hand to lock about you in time, before the halter be cast about your necks, as it happened to 〈◊〉, whose foot steps you follow in your behaviours in this world, that it is to be feared you shall rest together in one place in the world to come. But of the vile behaviour of these miserable men, it grieveth me to speak any further not doub thing but that the magistrates whom god hath charged with his people, will even with speed consider these things accordingly, and not suffer those wavering and 〈◊〉 weathercokes to have any thing to do within the house of God, the which is his Church, purified with the blood of Chryst. For the 〈◊〉 know that they themselves cannot pray unto the Lord their God, except their hearts be faithfully disposed to do the works of their vocation truly and faithfully, of the which the 〈◊〉 is to see the people instructed by faithful ministers in the way 〈◊〉 of the Lord: the which instructions can not be given by such as are not only defiled with such kind of 〈◊〉, as is above rehearsed, but also are utterly 〈◊〉 of all good gifts, and know not the principles of their religion. This matter is so 〈◊〉 and of such importance, that the magistratee, having the fear of god before their eyes, must needs consider it with speed, for it toucheth the eternal save guard of them, for whom the son of god did shed his own hearts blood: they ought to be put into hands of such as do not pass for their own salvation, much less for others: therefore with great and speedy diligence the magistrates are bound (scing god doth put them in trust with his children) to provide, that as they be bought with the blood of christ, so they may be nourished with the true and sincere word of god, to the praise of his name, and their eternal comfort. Further who can not lament, even from the bottom of his heart, to see a great number to live in such carelessness, and flatter themselves in their own sins, thinking that they be the children of God, when as in very deed the comfortable spirit of faithful prayer is departed from them, and they worthily numbered amongst them that have no God nor christ: As those men be, which be so greedy upon the world, and have addict and consecrate themselves unto it, after such a fort, as though this world should last for eucr: And in this taking be the greater part of the gentlemen, which with such extremities entreat 〈◊〉 poor tenants, with raising of rents, taking of synes, and other kinds of extreme dealings, that they are compelled day and night to cry unto God for vengeance against them: and can any man think that these pitiles and cruel men, can appear before the majesty of god, and crave remission of their sins, when as they be purposed to go on forward still in their extreme dealings against the poor? I will not speak now of them, that being not content with their lands and rents, do catch into their hands spiritual livyng: as personages & such like, and that under the pretence to make provision for their houses. What hurt and damage this realm of England doth sustain by that devilish kind of provision for gentelmen's houses, knights and Lords houses, they cantel best that do travel in the countries, and see with their cyes, great parishes and market towns, with innumerable others, to be 〈◊〉 destitute of God's word, and that because that these greedy men have spoiled the livings and gotten them into their hands: and in stead of a faithful & painful teacher they hire a sir John, which hath better skill in playing at tables, or in keeping of a garden, then in God's word, & he for a triefle doth serve the cure, and so help to bring the people of God in danger of their souls. And all those serve to accomplish the abominable pride of such gentlemen, which consume the goods of the poor (the which ought to have been bestowed upon a learned minister) in costly apparel, belly cheer, or in building of gorgeous houses. But let them be assured, that a day will come when it will be laid to their charge: Rapina pauperum in domibus vestris, And then they shall perceive that their fair houses are built in the place called Aceldama: they have a bloody foundation and therefore can not stand long. This matter also is so weighty, and the spiritual slaughter of the poor people so miserable and woeful, that except the magistrates speedily look thereunto, and redress the same, the Lord of Sabaoth himself will sinned out some remedy to deliver his people from such cater pillars, and require the blood of his people at their hands, by whose covetousness they were letted to come to the knowledge of Christ. And besides this such 〈◊〉 wolves as devour the livings of teachers, & ministers of gods word, shall not be able to come in the presence of the Lord, to pray unto him or to praise him: for all that ever they do (yea even their prayers) is execrable before the Lord, so long as they turn their ear fro the heating of the law of the Lord: that is to say, so long as they do not even from the very 〈◊〉 of their hearts, 〈◊〉 about to redress these heinous faults with the which they be entangled. Let them repent therefore even 〈◊〉, before the wrathful indignation of the Lord faule upon them, and so destroy them in their sins. And these things ought to be considered of all them that pretend christianytie, of what estate or degree soever they be, as well lawyers (whose covetousness hath almost devoured England) as craftsmen, husbandmen, servants and others, remembering with themselves, that if their hearts be inclined to wickedness, the Lord will not hear their prayers. Let them stand in awe of the Lord their God, and so behave themselves in their conversation and life, that they may have recourse unto him, and be encouraged to make their prayers considently before him in the name of jesus Christ, of whom they shall receive comfort of soul and body, as well in this world as in the world to come eternally. For this is most certain, that if they proceed in their wickedness and ungodliness, not passying whether they be ruled, moved, and stirred by the gracious spirit of God to praise his name or not: then most assuredly the Lord will power out his plagues upon the Psalm. lxxix hole realm, according to the saying of the Prophet: the Lord will power out his wrath upon the kingdoms that have not called upon his name. Now to the intent that they which are ignorant and unlearned may the better be instracted how to order themselves when they go about to present themselves before the majesty of God, and talk with him concerning those things which be needful for their soul's health, and preservation of their bodies: I thought it good (by the instant request of the godly learned) to put fourth these sermons here following, in print, which were preached in king Edward's 〈◊〉, before the right honourable lady Katherine Duchess of Suffolk her grace, by that same reverend sather and most constant martyr of christ, Doctor Hugh Latymer, my most dear master. For whose most painful travels, faithful 〈◊〉, true carefulness for his country, patient imprisonment, and constant suffering. all the whole realm of England, hath great cause to give unto the eternal God most high laud and praise, For who is he that is so ignorant that did not see the wonderful handiwork of God in that man? did not God appoint him even in king Kenries' days, to be a singular instrument to set forth his truth, & by his preaching to open the eyes of such as were deluded by the subtle and deccatfull crafts of the popish presates? How many fold ways was he troubled, toast, and turmoiled from post to pillar, by the popish by shops? Whose hands he could not have escaped if God had not moved the kings majesties heart (that then was) to assist him. By whose absolute power diucrse times he was delivered from the cruel Lions. And although it did please God, in process of time to suffer the kings 〈◊〉 to be deluded and circumvented by the subtle 〈◊〉 D. Lativier withstood the six articles although they were confirmed by laws. sions of those popish by shops, to establish by law syxs ungodly articles: Yet this faithful servant of christ would rather put his own life in danger, then forsake or departed from that, the which afore most faithfully he had taught out of God's word. Wherefore he was contented rather to be cast into the Tower, and there to look daily for death, then to be found a wavering reed, or to deceive his Prince. For they (said he) that do allow any thing disagreeing from God's word, in respect to fulfil the appetites of Princes, are betrayers & murderers of their princes. because they provoke the wrath of God to destroy such princes: & these slatterers become guilty of the blood of their princes, and are the chiefs causes of their destructions. Wherefore this faithful man or god, knowing his prince to be deluded by the false priests and bemge assureb the things that were allowed to be contrary to god's word, was ready thus to adventure his life: at the which time god mercifully delivered him, to the great comfort of all godly hearts, and singular commodity of his church. Now when he was thus delivered, did he give himself up to that pleasures of the world? to delicateness or idleness? No assuredly, but even than most of all he began to set fourth his plough, & to till the ground of the lord, and to 〈◊〉 the good corn of god's word, behaving himself as a faithful messenger of god, being afraid of no man, telling all degrees their duties faithfully and truly, without respect of persons, or any kind of flattery. In the which his painful travels he continued all king Edward's time, preaching for the most part every sunday two sermons to the great shame, confusion, and 〈◊〉 of a great number of our fatbellied unpreaching prelates. For he being a sore bruised man and above three score & 7 years of age, took notwithstanding at these pains in preaching, and besides this, every morning ordinarily, winter and summer, about two of the clock in the morning, he was at his book most diligently. And besides this how careful he was for the preservation of the church of God, and for the good success of the gospel, they can bcare record. which at that time were in authority whom continually by his letters he admonished of their 〈◊〉, and assisted with his godly counsel. But when the time approached, 〈◊〉 which god had appointed for the punishment of the carnal gospcllers & hipocrited which most wickedly abused the same, how faithfully he did 〈◊〉 both prinatly, and open lie all kinds of men, they that were then about him can bear record. But one thing amongst others is principally to be noted, that god not only gave unto him his spirit most plenteously and comfortably, to preach his word unto his 〈◊〉: but also by the same spirit he did most 〈◊〉 prophesy of all those kinds of plagues, which in very deed afterwards en sued, so plainly I say, as though he had seen them before his eyes so that, if England ever had a Prophet, he was one. 〈◊〉 amongst other things he ever affirmed that the preaching of the gospel would cost him his life, to that which thing he did most cheerfully arm & prepare himself, being certainly persuaded, that Winchest. was kept in the tower for the same purpose. Therefore not long after Queen Mary was proclaimed, a pursuivant was sent down into the country for to call him up. Of whose coming when he was made ware about six hours before, by a faithful man of god joha Careless (a man worthy of everlasting memory) he pray pared himself towards his journey before the said pursuivant came to his house. At that which thing, when the pursuivant marveled seeing him so prepa red towards his journey he said unto him, my friend: you be a welcome mes senger to me, and be it known unto you & to the whole world, that I go as willingly to London at this present, being called by my prince to render a reckoning of my doctrine, as ever I was to any place in the world, and I do not doubt, but that god, as he hath made me worthy to preach his word before two excellent princes, so he will able me to witness the same unto the third, either to her comfort, or discomfort eternally etc. At the which tune the pursuivant, when he had delivered his letters departed, 〈◊〉 that he had commaundenient not to tarry for him, by whose sudden departure it was manifest, that they would not have had him to appear, but rather to have fled out of the realm. They knew that his constantnes should confounded them in their popery, and confirm the godly in the truth. As concerning the manner and form how he was entertained when he came before the counsel, how stoutly he did behave himself in Christ's cause, and was content to bear most patiently all the mocks and tanntes given him by the scornful, and pestilent papists: also how patiently he took his imprisonment, and how boldly and willingly he in the end adventured his life in the defence of the glorious gospel of jesus Christ, because these things be at large described in the book of the martyrs by that most godly learned and excellent instrument of God master john Fox, I will not spend the time now to rehearse the same: saving one thing the which I would wish all godly bishops and faithful preachers to note, the which is this: that he being in prison comfortless, and destitute of all worldly help. most of all did rejoice in this, that god had given him grace, to apply his office of preaching & assisted him without fear or flattery to tell unto the wicked their faults, & admonish them of their wickedness, neither allowing, nor consenting to any thing, that might be prejudicial or hurtful unto the gospel of Christ, although the refusal thereof did cast him in danger of his life. God grant that all those that be in that of fice may follow his footsteps, and that the rest that either refuse to take pains, or are given to flatter, may be turned out, and be set to the cart or plough, and others put into their rooms that be willing, diligent and able to do their duties. The other thing that I would have noted, is his 〈◊〉 and diligence in prayer, wherein oftentimes so long he continued kneeling, that he was not able for to rise without help: & amongst other things these were three principal matters he prayed for. The first, that as god had appointed him to be a preacher and professor of his word, so also he would 〈◊〉 him grace to stand unto his doctrine until his death: Thother thing, the which most instantly with great vi olence of god's spirit he desired, was that god of his mercy would restore the gospel of his son Christ unto this realm of England once again, and these words once again, once again, he did so inculcate and beat into the cares of the Lord god, as though he had seen god before him, & spoke unto him face to face. The third principal matter wherewith in his prayers he was 〈◊〉 was to pray for the preservation of the queens majesty that now is, whom in his prayer accustomably he was wont to name, and even with tears desired god to make her a comfort to this comfortless realm of England. These were the matters he prayed for so earnestly. But were these things desired in vain? Did god despise the prayers of this his faithful soldier? No assuredly: for the lord did most graciously grant all these his requests. First, concerning profession, even in the most extremity, the Lord 〈◊〉 assisted him. For when he stood at the stake, without Bocardo gare at Oxford, & the tormen 〈◊〉 about to set the fire upon him and that most reverend father D. Rid ley, he lifted up his eyes towards heaven with a most amiable and 〈◊〉 〈◊〉, saying these words. Fidelis est Deus, qui non 〈◊〉 nos tentari supra id quod possumus. God is faithful, which doth not suffer us to be tempted above our strength: and so afterward by and by shed his blood in the cause of christ, the which blood ran out of his heart in such abundance that all those that were present (being godly) did marvel to see the most part of the blood in his body so to be gathered to his heart, and with such violence to gush out, his body being opened by the force of the fire. By the which thing God most graciously granted his request, the which was, to shed his heart's blood in the defence of the Gospel. How mercifully the Lord heard his second request, in restoring his gospel once again to this realm, these present days can bear record. But alas, what shall England say for her defence, how shall she avoid the terrible plagues of God for the horrible and devilish unthankfulness, for that treasure? The Lord be merciful unto us. Now concerning his third request, it was also most effectuously granted to the grent praise of God, the furtherance of his Gospel, and to the unspeakenble comfort of this realm. For when matters were even desperate, and the enemies mightily flourished and triumphed, God's word banished, 〈◊〉 〈◊〉, suddenly the Lord called to remembrance his mercy, and made an end of all these miseries, and appointed her, for whom that same grey headed father Latimer so earnestly prayed in his 〈◊〉, as the true & natural ruler, & owner of this imperial 〈◊〉 to show her 〈◊〉, and by the brightness of God's word to confound the dark, 〈◊〉 and 〈◊〉 kingdom of Antichrist, and to restore the temple of God again, the which thing not this faithful prophet only, but all the rest, whom God made worthy to be his witnesses, did most earnestly require and desire in their faithful prayers. The self same God grant unto every faithful Christiar: his spirit, that they may be diligent and watchful in prayers for her, by whom God hath bestowed such unspeakcable gifts upon us, that the same God will assist her with his grace and holy spirit, to proceed faithfully in the building of his house, and in plucking down of all kinds of sin and 〈◊〉, 〈◊〉, Idolatrpe & all the monuments of the same, to the glory of his name and her everlasting and endless comfort. To the which faithful prayers, that all they which fear God, may be the 〈◊〉 〈◊〉 I have 〈◊〉 forth these sermons, made by this holy man of God, and dedicated them to your grace: partly because they were preached 〈◊〉 your 〈◊〉 house at Grimsthorp, by this reverend father and faithful 〈◊〉 of god, whom you did nourish, and whose doctrine you did most 〈◊〉 embrace, to the praise of god & unspeakable 〈◊〉 of all godly hearts, the 〈◊〉 did 〈◊〉 great admiration marvel at the 〈◊〉 gifts of god 〈◊〉 upon you grace, in giving unto you such a 〈◊〉 spirit, by whose power & virtue you were able to overcome the world, to forsake your 〈◊〉, 〈◊〉 and goods, your worldly 〈◊〉 and 〈◊〉 〈◊〉, 〈◊〉 high estate and estimation with the which you 〈◊〉 adorned, and to become an 〈◊〉 for Christ & his gospels sake, to 〈◊〉 rather to 〈◊〉 〈◊〉 with the people of god, then to 〈◊〉 the 〈◊〉 of the world with a wicked 〈◊〉 〈◊〉 the 〈◊〉 of 〈◊〉 greater 〈◊〉, than the treasures of England: where 〈◊〉 the 〈◊〉 are far otherwise 〈◊〉: for they have their pleasures amongst the ports of 〈◊〉, they eat and 〈◊〉 and make 〈◊〉, not passing what become of 〈◊〉 or his 〈◊〉: they be 〈◊〉 drunken with the sweet delicates of this miserable 〈◊〉, that they will not taste of that buter morsels which the lord hath appointed and prepared for his chosen children, and especial friends: Of the which he did make you most graciously to taste, gevyg unto your grace his spirit, that you were able in all the tormoyles and grevaunces the which you did receive, not only at the hands of those which were your professed enemies, but also at the hands of them which pretended 〈◊〉 and good will, but secretly wrought sorrow and mischief, to be quiet and 〈◊〉, and in the end brought your grace home again into your native country, no doubt to no other end, but that you should be a comfort unto the comfortless, and an instrument by the which his holy name should be praised, and his gospel propagated and spread abroad, to the glory of his holy name, and your eternal comfort in Christ jesus, unto whose merciful hands I commit your grace, with all yours eternally. Amen. From Southam, the second of October. Certain sermons made by the right reveren de father in God, master doctor Latymer, before the right virtuous and honourable lady, Katherine duchess of Suffolk, in the ycre of our Lord. 1552. OUR FATHER which art in heaven. I have entered of late in the wase of preaching, and spoken many things of prayer, and rather of prayer than of any other thing. For I think there is nothing more necessary to be spoken of, nor more abused than prayer was by the craft and subtlety of the devil: for many things were taken for prayer when they were nothing less. Therefore at this same 〈◊〉 also I have thought it good to entreat of prayer, to th'intent that it might be known what a precious thing right prayer is. I told you first what prayer is. Secondarily, to whom we ought to pray. thirdly, where and in what place we ought to pray. And fourthly I told you the diversity of prayer, namely of the common prayer and the private. These and such like things I have dilated and cxpounded unto you of late in the open pulpit. Now at this present time I 〈◊〉 as by the way of a lecture, at the request of my most gracious Lady, to expound unto you, (her household servants, and other that be willing to hear) the right understanding and meaning of this most perfect prayer, which our saviour himself taught us, at the request of his disciples, which prayer we call the Pater noster. This prayer of our lord may be called a prayer above all prayers, the principal and most perfect prayer, which prayer ought to be regarded above all others, considering that our Saviour himself is the author of it, he was the maker of this prayer, being very God and very man. He taught us this prayer which is a most perfect schoolmaster, and commanded us to 〈◊〉 it, which prayer containeth great and wonderful things, if a learned man had the handling of it. But as for me, such things as I have conceived by the reading of learned men's books, so 〈◊〉 forth as GOD will give me his grace and spirit, I will show unto you touching the 〈◊〉 meaning of it, and what is to be understand by every word contained in that prayer. For there is no word idle or spoken in vain. For it must needs be perfect, good, and of great 〈◊〉 〈◊〉 our saviours teaching, which is the wisdom of God itself. There be many other psalms & prayers in scripture very good and godly, and it is good to know 〈◊〉. But it is with this prayer (the lords prayer I say) like as with the law of love. All the laws of Moses, as concerning what is to be done to please God, how to walk before him uprightly and godly: All such laws are 〈◊〉 in this The Abridgement of the la of god. law of Love, Diliges Dominum Deum 〈◊〉 ex toto cord tuo, & in tota anima tua, & in tota mente 〈◊〉, & proximum sicut reipsum. Thou shalt love the lord thy God with all thy heart, with all thy soul, and with all thy mind, and Mat. 22. thy neighbour as thyself:) even so is it with this prayer. For like as the law of Love is the sum and 〈◊〉 of tother laws, so this prayer is the 〈◊〉 and abridgement of The 〈◊〉 of all prayers. all other prayers: all the other prayers are contained in this prayer, yea whatsoever mankind hath need of to soul and body, that same is contained in this prayer. This prayer hath. two. parts, it hath a preface, which some call a salutation or a loving entrance: secondarily the prayer Mat. 6. itself. The entrance is this: 〈◊〉 〈◊〉 〈◊〉 Pater noster Lu. II. qui es in coelis, Our father which art in heaven. as who say you christian people, you that bear the name of christians, you must pray so. Before I go any further, I must put you in remembrance to consider how much we be bound to our saviour Christ, that he would vouchsafe to teach us to pray: & in this prayer to signify unto us the good will which our heavenly father beareth towards us. Now to the matter. Our Father, These words 〈◊〉 not to the petitions, they be but an entering, a seeking favour at God's hand, yet The entrance into prayer. if we well way & consider them, they admonish us of many things, and strengthen our faith wonders well. For this What it is to call God Father. word Father signifieth that we be Christ's brothers, and that God is our Father. He is the eldest son, he is the son of GOD by nature, we be his sons by adoption through his goodness, therefore be biddeth us to call him our Father, which is to be had in fresh memory, and great reputation. For here we are admonished how that we be reconciled unto God: we which before times were his enemies, are made now the children of GOD, and inheritors of everlasting life. Thus we be admonished by this word Father. So that it is a word of much importance and great reputation: For it confirmeth our faith, when we call him 〈◊〉. Therefore our Saviour when he teacheth us to call God father, teacheth us to understand the Whae Christ 〈◊〉 by 〈◊〉 us to call god father. fatherly affection which God beareth towards us, which thing maketh us bold and hearty to call upon him, knowing that he beareth a good will towards us, and that he will surely hear our prayers. When we be in trouble we doubt of a stranger whether he will help us or not: but our saviour commanding us to call God father, teacheth us to be assured of the love and good will of GOD toward us. So by this word Father, we learn to establish and to comfort our saith: knowing most assuredly that he will be good unto us. For Christ was a perfect schoolmaster, he lacked no wisdom, he knew his Father's will and pleasure: he teacheth us, yea and moste certainly assureth us, that GOD will be no cruel judge, but a loving Father. Here we see what commodities we have in this word Father. Seeing no we that we find such commodities by this one word, we ought to consider the whole prayer with No word in this prayer 〈◊〉 his weight great diligence and earnest mind. For there is no word nor letter contained in this prayer, but it is of great importance and weight, therefore it is necessary for us to know and to understand it thoroughly, and than to speak it considerately with great devotion: else it is to no purpose to speak the words without understanding, it is Note what lyplabour is. but lyplabour and vain bablying, and so unworthy to be called prayer (as it was in times 〈◊〉 used in England.) Therefore when you say this prayer, you must well consider what you say. For it is better once said deliberately with understanding, than a thousand times without understanding, which is in very deed but vain babbling: and so more a displeasure than pleasure unto God. For the matter lieth not in much saying, but in well saying. So if it be said to the honour of God, than it hath his effect, and we shall have our petitions, for God is true in his promises: and our Saviour knowing him to be well affected towards us, commandeth us therefore to call him Father. Here you must understand, that like as our Saviour was most earnest and fervent in teaching us 〈◊〉 to pray and call upon God for aid and help, and for things necessary The devil is diligent to let prayer. both to our souls and bodies: So the devil that old serpent, with no less diligence endeavoureth himself to let and stop our prayers: so that we shall not call upon god. And amongst other his lets, he hath one especially, where with he thinketh to keep us from prayer, which is the remembrance of our sins. When he perceiveth us to be disposed to pray, he cometh with his craft and subtle conveyances, saying: What, wilt thou pray unto god for aid and help? knowest thou not that thou art a wicked sinner and a transgressor of the law of God? Look rather to be The slights of the devil damned and judged for thy ill doings, than to receive any benefit at his hands. Wilt thou call him father which is so holy a god? and thou art so wicked, and miserable a sinner? This the devil will say, and trouble our minds to stop and let us from our prayer: and so to give us occasion not to pray unto god. In this temptation we must seek for some remedy and comfort, for the devil doth put us in remembrance of our sins to that end, to keeye us from prayer and invocation of God. The remedy for this temptation is to call our Saviour to remembrance, who hath taught us to say this prayer: he knew his father's pleasure, he knew what he did. When he commanded us to call GOD our Father, he knew we should find fatherly affections in god towards us. Call this (I say) to remembrance, and than again remember that our Saviour hath cleansed, through his passion, all our sins, and taken away all our wickedness. So that as many as believe in him shallbe the children of God. In such wise let us strive and fight against the temptations of the devil, which would not have us to call upon god: because we be sinners. Catch thou hold of out saviour, believe in him, be assured in thy heart that he with his suffering took away all thy sins. Consider again, that our Saviour calleth us to prayer, and commandeth us to pray: Our sins let us, and withdraw us from prayer, but our saviour maketh them nothing: when we believe in him, it is like as if we had no sins. For he changeth with us, he taketh our sins and wickedness from us, and giveth unto us his holiness, righteousness, justice, fulfilling of the law, and so consequently everlasting life: So that we 〈◊〉 like as if we had done no sin at all: for his righteousness standeth us in so good stead, as though we of our own selves had fulfilled the law to the uttermost. Therefore our sins can not let us, nor withdraw us from prayer: for they be gone, they are no sins, they can not be hurtful unto us. Christ dying for us, as all the scripture both of the new and old testament witnesseth: Dolores nostros ipse portavit, He hath taken away our sorrows. 〈◊〉. 53. Like as when I own unto a man an hundredth pound, the day is expired, he will have his money, I have it not, and for lack of it, I am laid in prison. In such distress cometh a good friend, and saith: Sir, be of good cheer, I will pay thy debts, and forthwith payeth the whole sum, and setteth me at liberty. Such a friend is our Saviour, he hath paid our debts, and set us at liberty, else we should have been damned world without end in everlasting prison and darkness. Therefore though our sins condemn us, yet when we allege Christ and believe in him, our sins shall not hurt us. For saint john saith: 〈◊〉 〈◊〉 peccaverit advocatum habemus apud 1 joh. 2. 〈◊〉, lesum Christum justum, We have an advocate with God the Father, jesus Christ the righteous. Mark that he saith 〈◊〉, non advocatos, he speaketh singularly, not plurally. We have one advocate, not many, One 〈◊〉, not many. neither saints nor any body else, but only him: and none other neither by the way of Mediation, nor by the way of redemption. He only is sufficient, for he only is all the doer, let him have all the whole praise. Let us not withdraw from him his 〈◊〉, and give it to creatures: for he only satisfieth for the sins of the whole world. So that all that believe in Christ be clean from all the filthiness of their sins. For saint john Baptist saith. john 1. Ecce agnus dei qui 〈◊〉 peccata mundi. Behold the lamb of God which taketh away the sins of the world: Doth that devil call thee from prayer? Christ calleth the unto it again: 2. john. 3. For so it is written. In hoc aparuit filius dei ut destruat opera diaboli, To that end the son of god appeared to destroy the works of the devil. But mark here, Scripture speaketh not of 〈◊〉 sinners, Christ suffered not for them, his death remedieth Christ suff red not for 〈◊〉 〈◊〉. not their sins. For they be the bondmen of the devil and his slaves, and therefore Christ's benefits pertain not unto them. It is a wonderful saying that 〈◊〉 john hath. Behold the lamb of GOD that taketh away the sins of the world. The 〈◊〉 upll saith unto me: thou art a sinner. No, saith saint john, the lamb of God hath taken away thy sins. Item Habentesigitur pontificem 〈◊〉, qui pe Hebr. 4 Christ is an high bishop. netravit coelos, lesum filium Dei, accedamus cum fiducia, ad thronum gratiae, ut consequamur misericordiam. We therefore having a great high 〈◊〉, which hath passed through the heavens even Jesus the son of GOD, let us with boldness gee unto the seat of his grace that we may obtain mercy. O it is a comfortable thing that we have an access unto God: Esay saith, 〈◊〉 〈◊〉 eius sanati sumus: Esa 53 The pain of our punishment was laid uppen him, and with his stripes are we healed. Further in the new testament we read, Huie omnes Prophetaetestimonium perhibent, Act. 10 All the pro phetes testi fie of Christ. remissionem peccatorum accipere per nomen eius omnes qui credunt in eum. Unto the same bear all prophets witness, that all they do receive forgiveness of sins by his name, which believe on him. Now you see how ye be remedied from your sins, you hear how you shall withstand the devil when he will withdraw you from prayer: Let us therefore not give over prayer, but stick unto it, let us rather believe Christ our Saviour, than the devil, which was a liar at the beginning. You know now how you may prevent him, how you may put him of, and avoid his temptations. There is one other addition afore we come to the petitions, which doth much confirm our faith, and increase What these words which are in heaven do teach us the same. Qui es in coelis, which art in heaven. These words put a diversity between the heavenly father, and our temporal fathers. There be some temporal fathers which would fain help their children, but they can not, they be not able to help them. Again there be some fathers which are rich and might help their children, but they be so unnatural they will not help them. But our heavenly Father, in that we call him Father, we learn that he will help, that he beareth a fatherly love towards us. 〈◊〉 heaven, here we learn that he is able to help us, to give us all good things necessary to soul and body: and is mighty to defend us from all ill and peril. So it appeareth that he is a Father which will help, and that he being celelestiall, which is able to help us. Therefore we may have a boldness and confidence, that he may help us, and that he will help us, where and whensoever we call. he saith: Coelum & terram impleo. I syll heaven and earth. And again Hie. 23. Coelum mihi sedes est, & terta scabellum pedum meorum, Esa 66. Heaven is my seat, and the earth is my footstool. Where we see that he is a mighty GOD, that he is in heaven and earth with his power and might. In heaven he is apparently, where face to face he showeth himself unto his Angels and Saines. In earth he is not so apparently, but darkly and obscurely he exhibiteth himself unto us: for our corrupt and feeble flesh could not bear his majesty: Why god is not appa rantly upon, earth. Yet he 〈◊〉 the earth, that is to say, he ruleth and governeth the same, ordering all things according unto his will and pleasure. Therefore we must learn to persuade ourselves, and undoubtedly believe that he is able to help: and that he beareth a good and fatherly will towards us, that he will not forget us. Therefore the king and prophet David saith, Dominus de coelo prospexit, The Lord hath seen down from heaven. As far as the earth is from Psal 53. heaven, yet GOD looketh down, he seeth all things, he The 〈◊〉 see not loun from heaven. is in every corner. He sayeth the Lord hath looked down, not the saints. No, he sayeth not so. For the Saints have not so sharp eyes to see down from heaven: they be spur blind, and sand blind. they can not see so far, nor have not so long ears to hear. And therefore our petition and prayer should be unto him, which will hear, and can hear. For it is the Lord that looketh down. He is here in earth (as I told you) very darkly, but he is in heaven most manifestly: where he showeth him 〈◊〉 unto his angels and saints face to face. We read in Scripture that Abel's blood did cry unto Gene 4 God: where it appeareth that he can hear, yea not only God heard the cry 〈◊〉 Abel's blood. hear, but also see and feel. for he seeth over all things, so that the least thought of our hearts is not hid from him. Therefore ponder and consider these words well, for they fortify our saith. We call him Father, to put ourselves in remembrance of his good will towards us. Heavenly we call him, signifying his might and power that he may help and do all things according to his will and pleasure. So it appeareth most manifestly, that there lacketh neither good will nor power in him. There was once a prophet which when he was ill entreated of king joas, said: Dominus videat & 〈◊〉, The Lord 〈◊〉. Para. 24 look upon it, and require it. There be many men in England and other where else, which care not for God: yea they be clean without God, which say in their hearts, Nubes latibulum eius, 〈◊〉 nostra considerate, & circa car john. 22. dines 〈◊〉 ambulat, Tush the clouds cover him that he may not see, and he dwelleth above in heaven. But as I told you before, Abel's blood may certify us of his present know ledge. Let us therefore take heed that we do nothing that might displease his majesty, neither openly nor secretly. For he is every where, and nothing can be hid from him, Vider & requiret, He seeth it, and will punish it. Further this word Father is not only apt and convenient for us to strengthen our faith withal (as I told you) but also it moveth God the sooner to hear us when we call another commodity of this word Father. him by that name Father. For he perceiving our confidence in him, can not chose but show him like a Father. So that this word Father is most meet to move god to pity, and to grant our requests. Certain it is, and proved by holy Scripture, that God hath a fatherly and loving affection towarves us, far passing the love of bodily parents to their children. Yea as far as heaven and earth is a sunder, The love of god towards us exceedeth the natural love of parents to their own children. Esa. 49. so far his love towards mankind exccdeth the love of natu ral parents to their children, which love is set out by the mouth of his holy Prophet Esay, Where he sayeth: Num 〈◊〉 tradet 〈◊〉 〈◊〉 suum, quo minus misereatur 〈◊〉 uteri sui? si esto 〈◊〉 illae ego tamen 〈◊〉 non 〈◊〉 Will a wife forget the child of her womb, and the son whom she hath borne? and though she do forget him, yet will not I forget thee. Here are 〈◊〉 the affections and unspeakable love, which GOD beareth toward us. He sayeth: 〈◊〉 potest 〈◊〉? May a woman? He speaketh of the woman, meaning the man too: but because women most commonly are more 〈◊〉 towards their Children then men be, therefore he nameth the woman. And it is a very unnatural woman that hateth her child or neglecteth the same. But O lord what crafts and conveyances useth the devil abroad, that he can bring his matters so to pass, that some women set a side not alonely all motherly affections, but also all natural humanity, in so much that they kill their own children, their own blood, and flesh. I was a late credibly informed of a priest which had taken A 〈◊〉 〈◊〉 the mid wife. in hand to be a middewyfe: O what an abominable thing is this: but what followed? he ordered the matter so, that the poor innocent was lost in the mean season. Such things the devil cannebring to pass, but what then: God sayeth. Though a woman do forget her children, though they kill them, yet will I not forget thee sayeth the Lord GOD almighty. Truth it is there be some women very unnatural and unkind, which shall receive their punishments of GOD for it. But for all that we ought to beware and not believe every tale told unto us, and so rashly judge, I know what I mean. There hath been o'late such tales spread abroad, and most untruly, such false taletellers shall have a grievous punishment of the Lord when he shall come to reward eve rye one according unto his deserts. Here I have occasion to tell you a story which happened at Cambridge. Master Bylney (or rather Saint Bylney that suffered death for God's word sake) the same Bilney was the instrument whereby God called me to knowledge, 〈◊〉 was gods instrument to 〈◊〉 〈◊〉 〈◊〉. for I may thank him, next to god, for that knowledge that I have in the word of God. For I was as obstinate a 〈◊〉 as any was in England, in so much that when I should be made Bachelor of Divinity, my whole oration went against Philip Melanchton, & against his opinions. Bilney heard me at that time, and perceived that I was zealous without knowledge, and he came to me afterward in my study, and desired me for God's sake to hear his confession, I did so. And to say the truth, by his 〈◊〉 〈◊〉 〈◊〉 by hearing 〈◊〉 〈◊〉 〈◊〉. confession I learned more than asore in many years. So from that time forward I began to smell the word of god, and forsook the school doctors and such foolries. Now after I had been acquainted with him, I went with him to visit Bilneys ex ercise the prisoners in the tower at Cambridge, for he was ever visiting prisoners and sick folk. So we went together, and exhorted them as well as we were able to do, moving them to patience, and to acknowledge their faults. Among other prisoners there was a woman which was accused that she had killed her own child, which act she plainly and stedsastly donyed, and could not be brought to confess the act, which denying gave us occasion to search for the 〈◊〉, and so we did. And at the length we found that her husband loved her not. And therefore he sought means to make her out of the 〈◊〉. The matter was thus. A child of hers had been sick by the space of a year, and Note this 〈◊〉. so decayed, as it were in a consumption: At the length it died in harvest tyme. She went to her neighbours and other friends to desire their help, to prepare the child to the burial, but there was no body at home, every man was in the field. The woman in a heaviness and trouble of spirit, went to being herself alone prepared the child to the burial: her husband coming home, not having great love towards her, accused her of the murder, and so she was taken and brought to Cambridge: But as 〈◊〉 as I could learn, through earnest inquisition I thought in my conscience the woman was not guilty, all the circumstances well considered. Immediately He 〈◊〉 king Henry the eight. after this I was called to preach before the king, which was my first sermon that I made before his 〈◊〉, and it was done at Wyndsore: where his majesty after the sermon was done did most 〈◊〉 talk with me in a gallery. Now, when I saw my time, I kneeled down before his Majesty opening the whole matter, and afterward most humbly desired his Majesty to pardon that woman. For I thought in my conscience she was not guilty: else I would not for all the world sew for a murderer. The king most graciously heard my humble request, in so much that I had a pardon ready for her at my return homeward. In the mean season that same woman was delivered of a child in the tour at Cambridge, whose Godfather I was, and mistress 〈◊〉 is godfather to a child borne in prison. Cheek was godmother. But all that time I hid my par don, and told her nothing of it, only exhorting her to confess the truth: At the length the time came when she looked to suffer, I came as I was wont to do, to instruct her, she made great moan to me, and most earnestly Note one of the 〈◊〉 of ignorance required me, that I would find the means that she might be 〈◊〉 〈◊〉 her suffering. For she thought she should have been damned if she should suffer without purification. Where master Bilney and I told her that that that law was made unto the jews, and not unto us, and that women lying in chyldbedde 〈◊〉 not unclean afore God; neither is purification used to that end that it should cleanse from sin, but rather a 〈◊〉 and 〈◊〉 law made for natural honesty sake: signifying that a woman before the time of her purification, that is to say, as long as she is a green woman, is not meet to do such acts as other women, nor to have 〈◊〉 with her husband, for it is against natural honesty, and again the common wealth, to that end purification is kept and used, not to make a 〈◊〉 or holiness of it, as some do, which think Note here one other 〈◊〉 of ignorance. that they may not fetch neither fire nor any thing in that house where there is a green woman: which opinion is erroneous and wicked. For women (as I said afore, be as well in the favour of god afore they be purified, Thus hath God as after. So we travailed with this woman till we brought wrought a double 〈◊〉 verance at one tyme. her to a good trade, and at the length showed her the kings pardon and let her go. ¶ This tale I told you by this occasion, that though some women be very unnatural, and forget their children, The purpose of Latimers' tale. yet when we hear any body so report, we should not be to hasty in believing the tale, but rather suspend our judgements till we know the truth. And again we shall mark hereby the great love and loving kindness of GOD our loving father. Who showeth himself so loving unto us, that notwithstanding women forget sometimes their own natural children, yet he will not forget us, he will hear us, when we call upon him, as he sayeth by the Evangelist Matthew. Ask and it shallbe Mat. 7. given unto you: Seek and ye shall find: knock and it shallbe opened unto you. etc. Then he cometh and bringeth in a pretty similitude, saying: Is there any man amongst you, A similitude. which if his son ask bread, will offer him a stone? if ye then Cum sitis mali, being evil, can give your Children good gifts etc. In these words where he sayeth: Cum sitis mali The mea ning of these 〈◊〉 des, Cum 〈◊〉 'tis mali. which be evil, he giveth us our own proper name, he painteth us out, he pincheth us, he cutteth of our comes, he plucketh down our stomachs. And here we learn to acknow league ourselves to be wicked, & to know him to be the wellspring & fountain of all goodness, and that all good things come of him. Therefore let every man think lowly of himself, humble himself, and call upon god, which is ready to geus us, not only bread and drink, or other necessaries, but the holy ghost: to whom will he give the holy ghost, to lords and ladies? to gentlemen or gentlewomen? No not so, he is not ruled by affections, he hath not respect unto personages. Poscentibus (sayeth he,) unto those which call upon him, being rich or poor, lords or kinghtes, beggars or rich, he is ready to give unto them when they come to him. And this is a great comfort unto those which be God goe veth his 〈◊〉 〈◊〉 respect of persons. poor and miserable in this world For they may be assured of the help of GOD, yea and as boldly go unto him and desire his help, as the greatest king in earth. But we must ask, we must inquire for it: He would have us to be importune, to be earnest and diligent in desiring, than we shall receive when we come with a good faith and He that will receive at go 〈◊〉 hand any thing must ask with faith. We must pray to god only. confidence. To whom shall we call? not unto the Saints, poscentibus illum (sayeth he) those that call upon him shallbe heard therefore we ought to come to him only, and not unto his Saints. But one word is left which we must needs consider. Noster, our, he sayeth not my, but our. wherefore sayeth he, our? This word our teacheth us to consider that the Father 〈◊〉 what is to be learned by this word our. of heaven is a common father, as well my neighbour's Father as mine, as well the poor man's Father as the rich, so that he is not a pecultar father, but a Father to the hole church and congregation, to all the faithful, be they never so poor, so vile, so foul, and despised, yet he is their father as well as mine: and therefore I should not despise them, but consider that God is their father as well as mine. Here may we perceive what communion is between us, so that when I pray, I pray not for myself alone, but for all the rest: Again, when they pray, they pray not for themselves only, but for me: for Christ hath so framed this prayer, that I must needs include my neighbour in it. Therefore all those which pray this prayer, they pray as well Christwold have our prayers common to us all. for me as for themselves, which is a great comfort to every faithful heart, when he considereth that all the church prayeth for him. For amongst such a great numbered there be some which be good, and whose prayer God will hear. As it appeared by Abraham's prayer, which prayer was so 〈◊〉 18. 〈◊〉, that God would have pardoned Sodom and Gemorre if he might have found but ten good persons Act. 27. therein. Likewise Saint Paul in shipwreck preserved his company by his prayer. So that it is a great comfort unto us to know that all good and faithful persons pray for us. There be some learned men which gather out of scripture that the prayer of saint Stephen was the occasion Act 7 of the conversion of Saint Paul. Saint Chrysostom Chrisost. 〈◊〉 is not to be 〈◊〉 in this point. saith, that that prayer that I make for myself is the best, and is of more efficacy than that which is made in 〈◊〉. Which saying I like not very well. For our saviour was better learned than saint Chrysostom. He taught us to pray in common for all: therefore we ought to follow him and to be glad to pray one for an other. For we have a common saying amongst us: Who so ever loveth me, loveth A proverb love me love my hound. my hound. So who so ever loveth God, will love his neighbour, which is made after the image of God. And here is to be noted that prayer hath one property before all other good works: for with my alms I help but one or two at ones, but with my faithful prayer I help all. The property of prayer. I desire God to comfort all men living, but specially domesticos fidei, those which be of that household of god. Yet we ought to pray with all our hearts for the other which believe not, that God will turn their hearts and renew them with his spirit: yea our prayer reacheth so far, that our very capital enemy ought not to be omitted. Here you see what The excellency of prayer. an excellent thing prayer is, when it proceedeth from a faithful heart, it doth far pass all the good works that men can do. Now to make an end, we are monished here of charity, and taught, that God is not only a private father, but a common Father unto the whole world, unto all faithful, be they never so poor and miserable in this world, yet he is their Father. Where we may learn humility and lowliness, specially great and rich men shall learn here, not to be lofty, or to despise the poor. For when ye despise the What it is to despise the poor. poor miserable man, whom despise ye? ye despise him which called GOD his father as well as you: and peradventure 〈◊〉 acceptable and more regarded in his sight than you be. Those proud persons may learn here to leave their stubborness and loftiness. But there be a great meany which little regard this: they think themselves better than other men be, and so despise and 〈◊〉 the poor: in so much that they will not hear 〈◊〉 men's causes, nor defend them from wrong and oppression of the rich and mighty. Such proud men A lesson for them that 〈◊〉 aloft. despise the lords prayer, they should be as careful for their brethren as for themselves. And such humility, such 〈◊〉 and carefulness towards our neighbours we learn by this word Our. Therefore I desire you on God's behalf, let us cast away all disdainfulness, all proudenesse, ye and all bybble babble. Let us pray this prayer with understanding and great deliberation, not following the trade of monkery, which was without all 〈◊〉 and understanding. There be but few which can say from the bottom of their hearts, Our Father, a little numbered. Neither the Turks neither the jews, The number ofthem that may call god Father is but small. nor yet the impenitent sinners can call God their Father. Therefore it is but vain babbling what so ever they pray: GOD heareth them not, he will not receive their prayers. The promise of 〈◊〉 is made unto them only which be faithful and believe in God, which endeavour themselves to live according unto his commandments. For Scripture saith: Oculi Domini super justos, The eyes of the Lord are over the righteous, and Psal. 33. his ears open unto their prayers. But who are those righteous? every penitent sinner that is sorry from the bottom of his heart for his wickedness, and believeth that GOD will forgive him his sins, for his son our 〈◊〉 jesus Christ's sake. This is called in Scripture a just man, that endeavoureth himself to leave all wickedness. In such fort Peter and Paul were just, because they What it is to be just. did repent and believed in Christ, and so endeavoured themselves to live according unto God's laws. Therefore like as they were made just before god, so may we too, for we have even the self same promise. Let us therefore follow their ensample, let us forsake all sins and wickedness: than god will hear our prayers. for Scripture saith, Dominus facit quicquid volunt timentes eum, & clamorem eorum exaudit ac servat eos, The Lord fulfilleth the desire of them that fear him, he also will hear their cry, and help Psal. 145. them. In an other place he saith: Si manseritis in sermone meo, & verba mea custo diveritis quicquid volueritis petentes accipietis, If ye abide in me, and my words abide in you, ask what ye will, and it shall be done for you. So we see, that the promises pertain only to the faithful, to these which endeavour themselves to live according to gods Who they be whomo God will hear. will & pleasure, which can be content to leave their wickedness and follow godliness, those God will hear at all times, whensoever they shall call upon him. Remember now what I have said. Remember what is meant by this word Our, namely that it admonisheth us of love and charity, it teacheth us to be ware of stubborness and proudness, considering that God loved as well the beggar as the rich man: for he regardeth no persons. Again, what is to be understand by this word Father, namely that he beareth a good will towards us, that he is ready and willing to help us. Heavenly, that admonisheth us of his potency and ability, that he is ruler over all things. This I say remember and follow it, than we shall receive all things necessary for this lice, and finally cuerlasting joy and felicity. Amen. Let us pray. Our father. ¶ The second sermon upon the lords prayer made by master 〈◊〉. SANCTIFICETUR nomen tuum. hallowed be thy name. These few words contain the first petition of the lords prayer, the other words which go before this, be no part of this petition, but rather an introduction un to these petitions and they be like a preface, or learned entrance to the matter, that the petitions might be the sooner and with more favour heard. For our Saviour being a perfect schoolmaster as a learned and an expert orator, teacheth us, how we should begin our prayer, that we might be speedily heard, and how to get favour at gods hand. I have a manner of teaching which is very tedious to them Repetitions are more 〈◊〉 then pleasant. that be learned. I am wont ever to repeat those things which I have said before, which repetitions are nothing pleasant to the learned, but it is no matter, I care not for them, I seek more the profit of those which be ignorant, 〈◊〉 is the 〈◊〉 that preachers ought chief lie to 〈◊〉. than to please learned men. Therefore I often times repeat such things which be needful for them to know, for I would speak so that they might be edified withal. I spoke some things this day in the commendation of 〈◊〉 prayer. And first I told you that it was our 〈◊〉 own making and handworke, which is a perfect schoolmaster put in authority by God the heavenly father himself, which saith: Hic est filius meus dilectus, in quo mihi bene 〈◊〉 〈◊〉 17. 〈◊〉 ipsum audite, This is my well beloved son, in whom I have pleasure, hear him. This prayer is a perfect prayer, The lords 〈◊〉 is the sum of all 〈◊〉 prayers. an Abridgement and compendious 〈◊〉 of all other prayers. There is nothing that we have need of, neither to our souls or bodies, but it is contained in some of these petitions, nor nothing that god promiseth in his word to give us, but it is expressed in one of these. seven. petitions. The cause why we call god father. I showed you this day why we call God 〈◊〉, namely because he beareth a loving and fatherly heart towards us. It is a sweet word Father, and a word that pleaseth GOD much, when it is spoken with a faithful heart, which above all things God requireth. This word To call god our father. is profita 〈◊〉 for us two wais. Father, moveth God's affection in a manner towards us, so that he hearing the word Father, can not choose but she we himself a Father in deed. So that it is a word profitable to us in god's behalf, and again for our own selves. For it moveth GOD to pity, and also helpeth our faith: So that we doubt not, but that we shall find him a Father, which will grant our requests and petitions made unto him in the name of Christ. Now what crafts and conveyaunccs the devil useth to withdraw and let us from prayer, I told you to day afore noon. If you 〈◊〉 prayers you shall find the temptations of the devil, for he sleepeth not: he ever intendeth to withdraw us from prayer. But I told With faith we must fight 〈◊〉 the 〈◊〉. you what remedy you shall use against him, how you shall strive against him, namely with Faith, 〈◊〉 that our Saviour hath taken away our sins, 〈◊〉 that they can not 〈◊〉 us. For they be no 〈◊〉 in the Christ hath 〈◊〉 away our sins and the 〈◊〉 due 〈◊〉 sins. sight of GOD: for he hath taken away both the guiltiness of sins, and the pains and punishments which follow sins. Christ hath deserved that those which believe in him shall be quite from all their sins. These benefits of Christ are 〈◊〉 out in Scripture in many places, and these be the weapons wherewith we must fight against the devil, and his illusions: not with holy water, for I tell you the devil is not afraid of holy water: It is Christ The devil is not afraid of holy water. that hath gotten the victory over him, it is he that vanquisheth the serpent's head, and not holy water. Further in that we call him Father, his will and fatherly affections are expressed: that we call him Heavenly Father, his might and power, his 〈◊〉 is expounded unto us. So that you perceive that he is both loving and kind towards 〈◊〉, that he heareth a good will, & also is able to help, able God is both willing and able to help 〈◊〉. to defend us from all our enemies spiritual and temporal. Therefore let us put our trust and confidence in him: let us not despair of his help, seeing he is so loving, kind, and gentle towards us, and than so mighty, We have no cause to dispeir of help at his hand that is both able and will. 〈◊〉 to help 〈◊〉. that he hath all things in his hands. This affection and love towards us, passeth all motherly affections. And here I brought in to day a woman which was accused that she should have killed her child, I tolds you what business good master Bilney and I had with her, afore we could bring her to a good trade. For she thought herself to be 〈◊〉 if she should suffer before her 〈◊〉. There I told you that purification is Good Bill neigh and good 〈◊〉 〈◊〉 to 〈◊〉 a poor woe man. continued in the Church of GOD, for natural honestles sake, that man and wife should not company together asore that time, and not to that end that it should clcanse from sin. For there is nothing that cleanseth from sin, neither in heaven nor in earth, Only the 〈◊〉 of 〈◊〉 〈◊〉 seethe from sin. saving only the blood of our Saviour jesus Christ. For how can a woman having company; with her husband, and bringing forth children according unto God's Injunction: How can she be made an heathen woman, doing nothing but that GOD hath To do that god come mawdeth is not sin commanded her to do? Therefore against such foolish opinions that women bave have, thinking themselves out of the favour of GOD, dying in chyldebedde. I spoke to day, and told you how that it is no offence afore GOD: only let every man and wife A man may sin deadly with his own wise take heed and use themselves honestly: for a man may sin deadly with his own wife, if he 〈◊〉 to Gods order misuse her. Further you have heard how that good will of god towards us is set out by this word Father, and his power To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us 〈◊〉. and omnipotency by this word Heavenly. But I would have you to consider well this word Our. For it is a great help unto us, and strengtheth much our faith, so that we may be assured, that every good man in the whole world will pray for us and with us, whiles we have one father, and one manner of prayer. And this word Our, putteth us in remembrance that we be brethren in Christ: where we be admonished to despise no man, be he never so Princes and plowmen are all made of one matter. miserable or poor, for we have all one Father, which hath made us all of one metal of earth. So that the highest prince in the world is made as well of earth, as the poorest, and so shall turn into the same again as well as the poorest shepherd. Let these proud persons mark this well, which be ever ready to despise every man. Such proud persons say never the lords prayer with good mind: yea God is not their Father. For he abhorreth all prowdnes, therefore The proud man's father is in hell. such stubborn follows when they will pray, they should not say, Our father which art in heaven, but rather, Our father which art in hell. God is their Father, as concerning their substance, for he giveth them souls and bodies: but they make themselves the membres of the devil, contrary unto gods will and pleasure. Therefore set aside all arrogancy and proudenesse. Like wise all superstitious and hypocritical babbling, speaking many 〈◊〉 〈◊〉 in prayer is compared to the 〈◊〉 of a false advocate at a 〈◊〉. words to little purpose. As I heard say of some lawyers, which babble and prate, and pretend a great diligence and earnest desire to defend the 〈◊〉 man's cause, but in their hearts they be false, they sceke money, and nothing else, so that their hearts and mouth disagree. Let us (I say) not follow such Lawyers, let us not make a show of holiness with much babbling: for GOD hath no pleasure in it, therefore away with it: yea not alone with this, but with all that may let us in our prayer, set it aside, and 〈◊〉 reucrentely to talk with GOD, like as when you go to the communton you must be prepared unto it, you must be in charity with As we come municate so when we pray we must be pre pa 〈◊〉. your neigbbor: so like wise when you will talk with god, and pray to him, you must be prepared. Here you may perceive, that all those persons that will not be corrected for their faults, that can not bear godly admonitions, they talk never with God to his pleasure, they be not ruled by God's spirit, and so not meet for him. What manner of per sons they be 〈◊〉 god will not hear. All rebellious persons, all bloodthirsty persons: all covetous persons, all lecherous persons, all liars, drunkards, and such like, be not in the case to talk with God. GOD will not hear them, he can not abide them: they stink before his face, as long as they come before him with such abominable sins, not intending to leave them. Remember now what a doctrine is 〈◊〉 in this preface, One prayer with under standing is better than 〈◊〉 〈◊〉 without. weigh it, for it is better to say it sententiously one time than to run it over an hundredth 〈◊〉 with humbling and mumbling. Now when we have begun as we ought to do, what shall we desire? 〈◊〉 nomen tuum, Hallowed be thy name. Thy name Father, be hallowed, be sanctified, be ma 〈◊〉. What is this? What meant our saviour when he commandeth us that we shall desire that God's name 〈◊〉 hallowed? There is a great numbered of people which speak these words with their mouth, but not with 〈◊〉 〈◊〉, contrary to that saying: Quicquid 〈◊〉, 〈◊〉 〈◊〉, Musculus tanquam cupientes habere. But they say it without knowledge, therefore they say it not, ut oportet, as they ought to do. Thy name, we require not that his name The mea ning of the second peti 〈◊〉. may be hallowed in him, for this is all ready done without our prayer: but we desire that he will give us grace, and assist us, that we in all our doings through out our life may sanctify his name. And here we are admonished again of love and charity: For when we say, hallowed be thy name, we ask in all men's names, where we may perceive what Communion and fellowship is between the faithful 〈◊〉 of God. For every faithful man and woman requireth, that the whole Church may hallow and sanctify God's word. What is it to be hallowed? We desire that the name of God may be revealed, opened, manifested and credited thorough out all the world. What is god's What the name of god is. Exo. 9 name? marry all that is spoken of him in holy Scripture that is his name. he is called clemens, gracious, misericors, merciful, justus, righteous, puniens iniquitatem, a punisher of wickedness, verax, true, omnipotens, almighty, 〈◊〉, 9 longanimis long suffering, patiented, fortis, hearty, ignis consumens, Rom. 3. a consuming fire, Rex omnis tertae, the king overy ᵗ 〈◊〉. 10. whole earth, judex, a judge, salvator, a Saviour. These josu. 4. and such like are the names of God. Now when I make Deut 4. my petition unto him, saying: hallowed be thy name: I Psal. 49. desire that his name may be 〈◊〉, that we may know Ne, 9 what Scripture speaketh of him, and so believe that same, Exod. 22. and live after it. I do not desire that his name be hallowed Hie. 50. of himself, for it needeth not: he is holy already. But I Gene. 18. desire that he will give us his Spirit, that we may express Exod. 15. him in all our doings and conversations: so that it may Psal 18. appear by our deeds that god is even such one in deed as Psal. 7. scripture doth report him. We are tried many 〈◊〉 whether Psal. 46. his name be hallowed amongst us or no: he sendeth us Esa 〈◊〉 trouble and adversities to prove us whether we will hallow What per sons they be, that 〈◊〉 low not gods name his name or no, but he findeth us clean contrary. For 〈◊〉 of us when we be in trouble do run hither and thither to sorcerers and wissardes to get remedy: some again swear and curse, but such fellows hallow not the name of God. But god is Vindex severus, a sharp punisher, he will Sapie. 〈◊〉 punish sin, and those which blaspheme his holy name. I heard of late that there be somewicked persons (despisers of God and his benefits) which say, It is no matter what so ever we do we be baptized, we can not be damned: For all those that be baptized, and be called christians shall be To be baptized and not to 〈◊〉 gods come 〈◊〉 is to be vorse than a 〈◊〉. saved. This is a false & wicked opinion. And I assure you, that such which bear the name of christians and be baptized, but follow not gods commandments, that such fellows (I say) be worse than the Turks and heathen. For the Turks and heathen have made no promise unto Christ to serve him. These fellows have made promise in Baptism to keep Christ's rule, which thing they do not. And therefore they be worse than 〈◊〉 Turks. For they break their promise made before God and the whole congregation. And therefore such christians be most wicked persured persons, and not 〈◊〉 be 〈◊〉, but they go about to make God 〈◊〉 so much as 〈◊〉 in them. There be some again, which when they be in trouble they call upon God, but he These fell 'lows be to 〈◊〉. cometh not by & by, minding to prove their patience. They perceiving that he cometh not at that first call, 〈◊〉 over by & by, they will no more call upon him. Do they believe now think 〈◊〉 they sanctify gods holy name? God promiseth in his holy word, Omnis qui petit, Every one that calleth, Mat. 7. that 〈◊〉 help of me, shall have it. Item. Inuoca me in 〈◊〉 〈◊〉, & exaudiam 〈◊〉, & glorificabis me, Call upon Psal 49. me in the day of trouble, and I will hear thee, and thou shalt praise me. Likewise saint Paul saith: 〈◊〉 est deus 1. Cor 10. 〈◊〉 non patietur vos tentari, supra id quod potestis, GOD is faithful, which will not suffer you to be tempted above it that ye be able. Now when we 〈◊〉 over prayer, To give 〈◊〉 prayer in trouble is to 〈◊〉 god a liar. being in trouble, do we sanctify the name of God? No no, we 〈◊〉 and blaspheme his holy name, we make him a liar as much as lieth in us. For he saith Eripiam te, I will deliver thee, I will help thee. We will call no more: for we say, he will not help. So we make him and his words Psal. 49 a liar. Therefore god saith to Moses and 〈◊〉, Quandoquidem non credidistis mihi, ut 〈◊〉 me coram filiis Nun. 20 Israel, non introduceris coetum 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉. Because ye believed me not, to sanctify me in the sight of the children of Israel, therefore you shall not bring this congregation into the land which I have given 〈◊〉. Where it appeareth what it is to 〈◊〉 God's 〈◊〉, that is to believe his words, to show ourselves that he is true in What 〈◊〉 is to hallow the name of god. his doings and sayings. He say the further, A terrore eius ne 〈◊〉, 〈◊〉; animo 〈◊〉 quin potius Dominum exercituum ipsum 〈◊〉, Fear them not, neither be afraid of them, but 〈◊〉 the Lord of hosts. Esd 8. Here you see what is to sanctify his name, that is, to believe that all things be true that be spoken of him, that is, to believe that our enemies be not able to go further than it pleaseth god. And so did the Apostles when they suffered The Apo stles and 〈◊〉 did 〈◊〉 gods name for god's sake, they believed that god would do with them according to his word and promise. And so they sanctified god, that is, they declared with their acts and deeds, that God is a true and faithful god. This did the martyrs of god. This did the. iii. young men which would not worship 〈◊〉. 〈◊〉. the Idol set up by the king, & therefore were cast into the burr ning oven, to which pain they were willing to go. we know (said they) that god is able to help & defend us when it plea seth him. So must we likewise 〈◊〉 ourselves unto the cross, content to 〈◊〉 what soever he shall lay upon us. We may call upon him, and desire his help, but we may not appoint unto him wise and way how he shall help, and We may not 〈◊〉 god the manner and way how he 〈◊〉 help us, nor 〈◊〉. by what means: neither may we appoint him any time, but only sanctify his name, that is, to call upon him for 〈◊〉, not doubting but when it is to his honour & our profit to be delivered, that he will help. But if he help not, but let us suffer death, happy are we, For than we be delivered from all trouble. And so these three young men sanctified the name of god, they believed that god was a helper: To suffer death is to be delivered from trouble. and so according to their belief he holp them, marvelously showing his power, and defending them from the power of the fire. In such wise did 〈◊〉 that good man when Holofernes that sturdy captain made great brags what Achior did sanct: fie gods name he would do, and how he would handle the jews. This 〈◊〉 knowing god, and believing him to be the ruler over heaven and earth, stepped forward, 〈◊〉 said to Holofernes: If this people have done wickedness in the sight judith. 4. of their GOD, than let us go up against them, but if this people have not displeased their God, we shall not be able Dani. 4. to withstand them, for God shall defend them. Here this Achior 〈◊〉 〈◊〉 117 showed himself to believe that which was spoken of god 〈◊〉. 〈◊〉. 8. in 〈◊〉, namely that god would be a deliverer & defender of those which believe in him. But for all that he 〈◊〉, being be fore a great & mighty captain, he was now handled 〈◊〉 a vile beast, but what than? happy are those that suffer for god's sake The prophet saith: Commenda domino viam tuam, & 〈◊〉. 〈◊〉. Commit thy way unto the lord and he shall bring it to pass, that is to say: when thou art in trouble call upon the lord, believe in him: and if it be good for thee, he will deliver thee: so to sanctify gods name is to believe in him. Lady judith that good godly and holy woman sanctified judith did 〈◊〉 gods name the name of the lord. For she and her people being in great distress and miseries, she put her hope in God, she fasted and prayed devoutly, and afterward being moved or monished judith 13 by a secret admonition, was not afraid to put herself in great danger. In so much that she took in hand, being a woman, to kill the great captain (of whom all men were afraid) Holofernes (I say) she was not afraid of him. judith 8 I trow she rebuketh the priests which would appoint god The 〈◊〉 did wicked lie in appointing god a time. a time, as who say, he shallbe no more my GOD, except he come by that time, which was very wickedly done of them. For we ought to be at his pleasure, whensoever and whatsoever he will do with us, we ought to be content withal. If we were earnest and zealous as we should be, O how hot we would be in promoting Gods honour, and sanctifyeng his name: we would nor could not suffer that any body should go about to dishonest the holy name of God. But we be very cold, we care not for his honour: we ought to be patient in our own quarrel, when any body doth us wrong, we ought to bear and forbear it: but in god's behalf we ought to be hot and earnest In gods qua rell we ought to be 〈◊〉. to defend his honour as much as lieth in us to do. But it is clean contrary with us: for in our own quarrel we be as hot as coals: But in god's cause, for his honour, we care not, we regard it as nothing, whereas it ought most above all to be regarded. For GOD he is just, righteous, faithful and kind, and therefore we ought to take his part. But nothing maketh more for the sanctifying of To be 〈◊〉 full to God is to sanctify his name gods holy name, than to be thankful for such gifts, as we receive at his hands. And this hallowing standeth in all things that may make for the furtherance of god's honour. To hear god's word, and highly to esteem the same, that is a hallowing of god's name. How hallow now those the name of GOD, which refuse to hear the word of God, or for lack of preachers can not hear it, and how can they believe when they hear it not? Therefore they that do somewhat for the furtherance Such as maintain learning 〈◊〉 low gods name. of learning, for maintaining of schools and scholars, they sanctify gods holy name: As for those preachers which have been in my time, they go away. How shall now this office of preaching, the office of salvation, how shall it be maintained, except there be made some provision for the same? Here I could say much against those which let that office, which withdraw the goods wherewith schools should be maintained, & take it to themselves, but my audience is not thereafter. This office of preaching is the office of salvation, for s. Paul 1. Cor. 1. sayeth: Visum est deo per 〈◊〉 〈◊〉 saluos 〈◊〉 The office of salvation. credentes. It hath pleased God to save the believers by the foolishness of preaching: how can they then believe, but by and through the office of preaching: preachers are Christ's vicars, legatione funguntur pro Deo, they are Christ's ambassadors. Saint Paul saith. evangelium est potentia Preachers are Christ's vicars and ambassadors. dei ad salutem omni credenti, The gospel is the power of god unto salvation for every believer, it is the mighty instrument of God. When we say, hallowed be thy name: we desire God that he through his goodness will remove and put away all things that may let and stop the honour of his name. But I fear me there be many which would not that it should be so: We desire here that God will remove all infidelity, we require that all witchcrafts be removed, that art magic and sorcery be pulled out, necromancy taken away: and so nothing left but his holy word, wherewith we may daily praise the name of God. For I fear me there Sorcerers dishonour the name of god. be a great meany in England which use such sorceries to the dishonour of God and their own damnation. We require here further that all heresy, all popery may be abolished and extinguished. Further we require here that all wicked living may be amended and reform. Next we require that all magistrates may do their duties. finally we require that every man in his vocation may do the work whereunto god hath called him. There be many vocations. The Magistrate's vocation is to see that the common The magi strates of 〈◊〉. wealth be well ordered, to see that the schools be maintained, to see that the universities be well furnished, to see that justice be executed, that the wicked be punished, and the good rewarded: In summa, to keep every one in good order. This is their duty. Further we pray that the priests, the spiritualty, or the churchemen, (as they call them) do For church men. their duties, to preach god's word, to live godly and to give a good ensample by their conversation: else they do against the honour of GOD, and their own honesty. Likewise we pray that servants may do their duties. For For seruan tes. to be a servant is an honest estate, and much commended in Scripture, and Scripture speaketh much to the comfort of them. And truly those that live in the fear of god, (considering that they serve not only their carnal masters, but God himself,) they be in a good case: but they may not Servants that serve not with eye service are in good case. be eye servants. Saint Paul noteth this fault, and sayeth, that they shall not be murmurers, nor froward answerers. Saint Paul would have them to live so, that they may ornate and sanctify the name of God. For that servant that doth the thing whereunto he is called, he doth adorn his estate: that servant is a good gospeler that will not be an eye servant. There be some servants which do their duties as long as their master is in sight: but as soon as their master is gone, they play the 〈◊〉. Unto such fellows I say beware, for though your bodily master see you not, yet your great master god seeth you, and will punish you. Quod agis, toto pectore agito, What 〈◊〉 dost, do it from the bottom of thy heart, Colos 3 with a good will, go not away with the devils Pater no The devils Pater no stir. stir as some do, do all things with a good mind. For I tell you, you be not forgotten in Scripture, you are much commended in the same. S. Paul speaketh very honourably Servants are not forgot ten in the scripture. of you, saying, Domino Christo 〈◊〉, you serve the lord Christ: it becometh not you to put a difference what business you be commanded to do. For whatsoever it be, 〈◊〉 Colos. 3. it with a good will and it is god's service. Therefore you ought This is to be understanded of all things lau full and god lie. to do it in respect that god would have you to do so, for I am no more assured in my preaching, that I serve god, than the servant is in doing such business as he is commanded to do, scouring the candelsticks, or whatsoever it be. Therefore for god's sake consider the matter. Some of you think, if Christ were here, you would go with him and serve him. I tell you when you follow your service, and do such things as your master and mistress shall command you, you serve him as well as if he were here bodily. He is not here bodily now, but his word is here. Domino Christo seruitis, saith Saint Paul, you serve the lord Christ. Therefore I desire you in god's behalf to walk uprightly, and godly. Consider what god sayeth unto you, 〈◊〉 qui facit opus domini negligenter, Cursed be he that doth the work of the lord Hie. 48. negligently. This scripture pertaineth to you as well as to me. For when ye do your business negligently you be cursed before the face of God. Therefore consider the goodness of It is a greet 〈◊〉 to be a servant, God, that he would have you as well saved as your masters. surely me thinketh it is a great benefit of God, to be a servant. For those that keep houses, must make a count afore god for their family, they must watch and see, that all things be well. But a servant when he can discern what standeth with god's commandments, and what is against it, it is enough for him: but he must know that he ought not to obey his master or mastresse when they would command him to do against god, in such a case he may refuse Act. 5. & withstand them. For it is written, we must more obey A servant may with stand his master in denying to do wicked lie, but not in refusing to suffer at his hand. unto god, than man: we should not do against god, to please our masters. Again, masters & mistresses, are bound to consider their duties, to pay unto their servants their wages, & meat and drink conventent. For it is a great sin to defraud the labourer of his wages: for it is written, the cry of the labourers shall come before the lord, it is a great fault afore god to decay them: but there be some servants which be so wicked the they will complain without a cause, when they cannot have that that they would have, nor bear all the rule themselves. But I say, it is a A thing to be marked both of may sters and servants. great thing for a master to 〈◊〉 his servant: & again that sir vamt which hath his whole wages, & doth but half his work or is a sluggard, that same fellow I say is a these afore god. For like as the master ought to pay the whole `wagess, so likewise the servant ought to do his whole work. Here I might have occasion to show how man and wife ought to live together, how they ought to be faithful loving and friendly one to the other: how the man ought not to despise the wise, considering that she is partaker with him of everlasting life. Therefore the man ought cohabitur, to dwell with her, which is a great thing. Again, see how the woman ought to behave herself towards her husband, how faithful she ought to be. Now when they both yield their duties the one to the other, than they sanctify the name of Who so doth walk in his call 〈◊〉, sancti fi the name of god. god, but when they do contrary to their calling, than they slander the holy name of god. Therefore let every man and woman walk in their vocations. We must have a good and earnest mind and will to sanctify the name of God, for that person that prayeth and desireth of God that his name may be hallowed, and yet He that will sancti fie goddess name, must have an ear nest de 〈◊〉. hath no will nor pleasure to do it in deed, this is not the right sanctifying of the name of god: S. Peter teacheth us how we shall sanctify gods name saying, Conuersationem 〈◊〉 gentes habentes bonam, Have a good & holy conversation, live uprightly in your calling, so that your light may so shine before men that they may see your good works, and so glorify god. I will trouble you no longer, it is better a little well perceived and borne away, than a great deal heard and 〈◊〉 short les son welis learned. 〈◊〉 behind. Consider wherefore our saviour commandeth us to call god our Father, than afterward way this, 〈◊〉 art heaven. Than come to the petition, hallowed be thy name, way and consider this. For now is the time wherein the name of god should be hallowed. For it is a pitiful thing to see what rule and dominion the devil beareth, how shameless men be: how the name of god is brought in derision. Therefore Every word must be weigh ed. let us say from the bottom of our heart Sanctificetur, hallowed, that is to say, lord God through thy goodness remove all wickedness, give us grace to live uprightly. And so consider every word, for it is better one word spoken with good affection then an hundred without it. Yet I do not say this to let you from saying the whole Pater noster, but I say one word well said, is better than a great many else. Kede throughout all the Scripture, and ye shall sinned Faithful me make shorr prayers. that all faithful men have made, but short prayers, Abraham Isaac, jacob, David, Ezechias, our savieur himself in the garden saith, Pater, si possibile est transeat à me calix iste. Mat. 25. Father if it be possible let this cup pass from me. This was but a short prayer. So likewise satnet Stephen saith: Act. 7. Pater, ignosce iilis quia 〈◊〉 quid faciunt. The publican praying in the temple made but a short prayer saying, propitius Lu. 18. esto mihi peccatori, Lord be merciful unto me a sinner. So the thief hanging upon the cross sayeth, Domine memento mei cum veneris in regnum tuum, Lord Lu. 23. remember me when thou comest in thy kingdom: here was not much babbling: But I speak not this to dissuade you from long prayer, when the spirit and the affections do serve: for our saviour himself spent a whole night in prayer. Sanctificetur, Hallowed be thy name, that is to say lord remove A short and plain expo sition of this 〈◊〉 away thy dishonour, remove away sin, move them the be in authority to do their duties: move the man and wife to live rightly, move servants to do well. And so it should be a great grief unto us when we should see any body dishonour the name of God, in so much that we should cry out, our Father Hallowed be thy name. This one thing bear away with you above all others: cousyder that when we will A necessary lesson pla ced where it may best 〈◊〉 in memory. come to god and talk with him, we must be penitent sinners, we must abhor sin, purpose to leave them, and to live uprightly, which grant us god the Father, Son and holy ghost. Amen. The third Sermon upon the lords prayer made by M. Latymer. ADueriat regnum tuum. Thy kingdom come. This is the second petition of the lords prayer. I trust you have not forgotten your. 2. lessons before rehearsed unto you. first the beginning of the lords prayer, what a treasure of doctrine is contained in every word. Our what it signifieth. Father, what it meaneth: A short rehearsal of that is reached in the other, 〈◊〉. and than this addition which art in heaven. How many things is to be noted by every one of those words: and I trust also you have remembered the contents of the first petition Sanctificetur nomen 〈◊〉, hallowed be thy name. Here I told you wherein standeth the holiness of his name, & what it meaneth namely we require that his name may be sanctified in us, that is to say, we require that all our conversati on's may be to the honour of God: which followeth when we endeavour ourselves to do his pleasure, when we hear his word with great diligence, and earnest reverence, and so walk in the works of our vocation every man whereunto God hath appointed him. And because the word of God is the instrument and fountain of all good things, we pray to god for the continuance of his word, that he will send godly and well learned men amongst us, which may be able to declare us his will and pleasure. So that we may glorify him in the honour of our visitation, when god shall visit us, and reward every one according unto his desert. One thing we must well consider and not forget it, namely We must not forget that we are able to do nothing of ourself, ac 'cording to gods will. that our saviour teacheth us to pray and desire of God that his name may be hallowed. Where he painteth us in our own colour, and would have, us to confess our own 〈◊〉, that we be not able to do any thing according to gods will, except we receive it first at his hands. Therefore he teacheth us to pray, that god will make us able to do all things according to his will and pleasure. Adueniat regnum tuum. This is our request. Thy 〈◊〉 We pray not for 〈◊〉 selves alone. come: thou father we beseech let thy kingdom come to us. Here we pray that the kingdom of god come not to one only, but to us al. So that when I say this prayer, I require god that he will let his kingdom come to you, as well as to me. Again when you pray, you pray as well for me as for your own selves. Let thy kingdom come. You must understand that to speak properly, these words are not to be understand of goodness inferior kingdom, of his earthly kingdom, as What king doom it is that we 〈◊〉 for. though it did hang upon our petitions, so that he could not be Lord and ruler over the earth, except we pray for him. No, we pray not for his inferior kingdom to come, for it is come already: he ruleth and governeth all things Ezech. 26 He is called in scripture Rex regum, The king above all kin 1. Tim. 6. ges, Dominus dominantium, the lord above all lords, therefore be reuleth and governeth all things, according to his will and pleasure, as scripture saith, Voluntati eius quis resi Rom. 9 stet, who will withstand his will. So our saulor reporteth saying Pater meus operatur usque more joh. 5. do. My Father worketh hitherto & I work also. what worketh he? he worketh the works of governance. For at the first beginning he did create all things. But he left them not so. He assisteth them, he ruleth them according to his wil Therefore our saviour doth not teach us to pray for his world lie kingdom to come. For he ruleth already as lord & king yea and all the kings and rulers rule by him, (by his permission) as Scripture witnesseth: per me Reges regnant. prover. 8. Through me, that is, by my permission kings do reign: A good ad monition for 〈◊〉 and rulers. I would wish of god that all kings and potentates in the world would consider this well, and so endeavour themselves to use their power to the honour and glory of god, and not to presume in their strength. For this is a good monition for them, when god saith: per me reges regnant, Through me kings do reign: yet they be so under god's rule, that they can think nothing nor do any thing without God's prover. 2. permission. For it is written: Cor regis in manu domini & A good les son for sub iectes. quo vult vertit illud. The heart of the king is in the hand of the lord, and he turneth the same whether soever it pleaseth him. This is good to be considered, and specially subjects should mark this text well, when the rulers be hard, and oppress the people, think ever: Cor 〈◊〉 in manu domini. The kings heart is in the governance of God. Yet when thou art led to prison, consider that the governors heart is in the hand of the Lord. therefore yield obedience, make thy moan unto GOD, and he will help, and can help. surely I think there be no place in scripture more pleasant than this. The heart of the king is in the hand of God. For it maketh us sure, that no man can hurt us without the permission of god our heavenly father. For all those great rulers that have been from the beginning of the world till now, have been set up by the appointment of god, and he pulled them down when it pleased him. There have been principally four monarchies in the Pour more 〈◊〉 have 〈◊〉 in the world. world, the first were the babylonians, which had great and many nations underneath them: which was gods ordinance and pleasure, for he suffered them so to do. After those came the Persians, which were great rulers and mighty kings, as it appeareth by stories written of learned men at that tyme. Then came the Greeks and took the dominion from the Persians, and ruled themselves for a while, till they were plucked down. At the last came the Romans with their empire, which shallbe the last: and therefore it is a token that the end of the The cause 〈◊〉 the monar chies were pulled down, world is not far of. But wherefore were those mighty potentates plucked down? marry for wickedness sake. The Ba bilonians, Persians and Grecians (and a good part of the Romans) were cast down for wickedness sake. what were their doings? they would not execute justice: the magistrates were wicked, lofty, and high minded. The subjects taking ensample of their magistrates, were wicked too, and so worthy to be punished together. Therefore the wisdom of god sayeth, Vidi sub sole in loco iuditii impietatem & Eccle. 3. in loco justitiae iniquitatem, in the place where poor men ought to be herd, there I have seen impiety, I have seen 〈◊〉 & 〈◊〉 this I have seen. Yea & in the place of justice, there I have seen bearing and bolstering. So for these causes sake these great emperors were destroyed: so shall we if we follow their wicked ensamples. Esay that hearty Prophet confirmeth the same, saying: 〈◊〉 ut facerent 〈◊〉, & ecce iniquitas, expectavi ut facerent institiam & ecce clam of. I looked that they should execute justice, defend the good, and punish the ill: but there was nothing but crying. This is a The cry of the 〈◊〉 is a great matter. great matter (Clamour populi,) the cry of the people: when subjects be oppressed so that they cry unto god for deliverance, truly god will hear them, he will help and deliver them. But it is to be pitied, that the devil beareth so much rule, and so much prevaileth both in magistrates and subjects, in so much that 〈◊〉 beareth almost all the rule, not that he ought to do so. For God he is the lawful 〈◊〉 of the The devil is not the right lord of the world. world, unto him we own obedience: but the devil is an usurper, he 〈◊〉 to his 〈◊〉 by craft and subtlety, and so maketh himself the great ruler over the world. Now, he being the great ruler would have all the other rulers to go after him, and follow his ensample, which 〈◊〉 happeneth so. For you know there is Like to like that is 〈◊〉, delight 〈◊〉 〈◊〉 the great usurper 〈◊〉 than. a common saying Similis simili gauder, Like to like: therefore he useth all homely tricks to make all rulers to go after him: yea he intendeth to inveigle even very kings, and to make them negligent in their business and office. Therefore such kings and potentates were pulled down, because they followed the instructions of the devil. But our Saviour speaketh not of such worldley kingdoms, when he teacheth us to say: Thy kingdom come. For these worldly kingdoms bring us not to perfect felicity, they be full of all manner of calamities and miseries, death, perditions, and destructions. Therefore the kingdom God only 〈◊〉 rule in his kingdom. that he speaketh of, is a spiritual kingdom: a kingdom where God only beareth the rule, & not the devil. This king doom is spoken of every where in Scripture, and was revealed long ago. and daily God hath his preachers, which bring us to knowledge of this kingdom. Now we pray here that that kingdom of God may be increased, for it is God's fellowship, they are God's subjects that dwell in that kingdom, which kingdom doth consist in God's kingdom 〈◊〉 〈◊〉 us from all mi 〈◊〉. righteousness and justice, and it 〈◊〉 from all calamities and miseries, from death and all peril. And in this petition we pray that God will send unto us his spirit, which is the leader unto this kingdom, & all those which lack this spirit, shall never come to god. For 〈◊〉 Paul saith, Qui 〈◊〉 〈◊〉 non habet, Rom. 8. non est 〈◊〉, Who so ever hath not the 〈◊〉 of Christ he pertaineth 〈◊〉 unto him: 〈◊〉 our saviour saith, Regnum dei intia nos 〈◊〉, The kingdom of God is L 117. within you, signifying that those, which have the spirit of The king doom of god beginneth here. God shallbe sure of that kingdom: yea it beginneth here in this world with them that be faithful. The instrument wherewith we be called to this kingdom is the office of preaching. God calleth us daily by preachers Preaching is the instrument to call us to god's king doom. to come to this kingdom, to forsake the kingdom of the devil, to leave all wickedness. For customable sinners, those that be not content to leave sin, they pertain not to that kingdom, they are under the dominion of the devil, he ruleth them: like as our saviour saith to the jews: Vos john 8. ex patre diabolo estis, The devil is your father. Item, quifacit 〈◊〉. john. 3. peccatum ex diabolo est, he that doth sin is of the devil. Therefore by this petition we pray that we may be delivered This is a needful petition. from all sin and wickedness, from the devil and his power. We desire God that we may be his subjects, which is a very godly and needful prayer. Further by this petition we be put in remembrance what we be, namely captives of the devil, his prisoners, and bondmennes, and not able to come at 〈◊〉 through our own power: therefore we desire Gods help and aid, as Christ hath taught us to call him Father: he knew his Christ 〈◊〉: 〈◊〉 his father is delighted with. affection, therefore he commandeth us to call him Father, and to desire his help to be 〈◊〉 out of the kingdom of the devil. Happy are those which are 〈◊〉 this kingdom, for they shall lack nothing: and this kingdom cometh to us by preaching, by hearing of God's word. Therefore those that find scholars to school they are helpers Exhibiters to scholars and furtherers toward this kingdom, and truly it is needful that there be made some provision for them. For except schools and 〈◊〉 be maintained, we shall have no preachers: when we have no preachers, when we have none which show unto us God's word, how shall we come to It is better to lack live load than god's word that blessed kingdom which we desire? What 〈◊〉 it when you have gotten many hundred pounds for your children, and lack god's word? Therefore I say this office must needs be maintained: for it is a necessary office which furthereth to this kingdom, of which our saviour speaketh in the gospel to the jews, saying: Instat regnum 〈◊〉, The kingdom of God is come near. Likewise he sayeth to one, Sequere me, & annuncia verbum Dei, Follow me, and preach the kingdom of god. So ought all preachers to do, Luc 10. they ought to allure every man to come to this kingdom, Luc, 9 that this kingdom may be replenished. For the more that be The 〈◊〉 of 〈◊〉. converted, the more is the kingdom of god. Again, those that be wicked livers, they help to multiply the kingdom what wicked 〈◊〉 do. of the devil. To this heavenly kingdom our saviour exhorteth us, saying: Querite primum regnum Dei & justitiam eius, & caetera omnia aducientur vobis, Seek first the kingdom of god and his righteousness, and all other things shall come upon you unlooked for. Cast all thy care upon god, as David saith: jacta super dominum curam tuam. Then Psal. 54. our principal study shallbe to hear gods word, and when Two come modities that come of casting our care up 'pon God. we have 〈◊〉 it, we 〈◊〉 believe it and follow it, every man in his vocation. Then servants shall yield their obedience to their masters, as god requireth of them. Then the parents shall bring up their children in the fear of god. Than the children shall be obedient to their parents. Then subjects shall be obedient to their king and prince, and all his officers under him. So go through out all estates, every one shall live uprightly in his calling, than god will bless us, so that we shall not lack necessaries in this world: and than at the end we shall come to that perfect 〈◊〉 and joy that god hath laid up and prepared for them that study here to live according to his will and commandment. But we must labour and travail as long as we be in this world: 2. Tess 3. we must be occupied. For saint Paul saith: Si quis non Psal. 127. vult operari, nec manducet, Who soever will not labour, let w hiles we shall be in this lifewe must labour and 〈◊〉 him not eat. Likewise David saith, Labores manuum tuarum comedes, & bene tibi erit, Thou shalt eat the labours of thy hand, and it shall go well with the. For he that will labour, and is content to travail for his living, god will prosper him, he shall not lack. Let every man therefore labour in his 〈◊〉. For so did our saviour himself, which came into this world to teach us the way to heaven, and to suffer death for us. Now how 〈◊〉 he hath been in his office, it appeareth every where. For the Enangeliste sayeth: I oquebatur Illis de regno Dei, he talked with them of the kingdom of God. Mark Christ 〈◊〉 not of the kingdom of this world. here he taught them of the kingdom of God: he taught them nothing of the kingdom of this world. For he saith, standing before pilate, Regnum meum non est de hoc mundo, My kingdom is not of this world. He reigneth joh. 18. by faith through his holy ghost, in all those which pertain unto him. He is not an earthly king 〈◊〉 the Jews hope to have their Messiah. Therefore when I feel such motions within me than is it time to call upon God: for such We must fly to god for rescue. motions come of the devil, therefore I must tun to God, saying: Thy kingdom come most loving father: help thou, fight thou for me against my enemies, suffer me not to be taken prisoner: let not my 〈◊〉 have the victory over me. So we must call upon god without 〈◊〉. For you may be sure, we shall never be without battle & travail, and we are not able to withstand our adversary by our own power. Therefore it is most needful for us to call and cry unto him for help: When we do so, than we shall have grace to withstand the devil. For he can not, neither is he able to strive with God for all his Prover 21 craft. For Scripture saith: Non est consilium contra dominum, None can 〈◊〉 a 〈◊〉 god. No wisdom, no craft can prevail against the Lord: He will help and deliver us when he seeth his tyme. For commonly the nature of God is to help when all man's help is past: when the 〈◊〉 thinketh himself cocksure, than GOD cometh and subverteth his wicked intentes, as it appeared in our saviour himself. For when the devil had brought the jews to such a madness, that they went and crucified him: when this was 〈◊〉, the devil triumphed and made merry: he thought himself The devils triumph is 〈◊〉 to 〈◊〉 sure mough of him. But what was the end of it? his triumphing was turned to his own destruction. For Christ hanging upon the Cross, did by his death destroy the power of the devil. So we see how GOD suffereth the devil for a while, and then when he seeth his time, he cometh with his gracious helping hand. But as I told you before, the devil hath many inventions, many impediments and lets wherewith he trappeth us. For we see there be a great many gospelers which begun very well A note 〈◊〉 〈◊〉. and godly, but now the most part of them become ambitious and covetous persons: all the world is full of such fellows. But what than? God will preserve his kingdom: he will wrestle with the devils kingdom, and so shall prevail and pull it down to the bottom. Therefore all those which be in the kingdom of GOD must wrestle, strive and fight with the devil: not as the carnal gospelers do, which Carnal gospelers. commonly begin well at the 〈◊〉, but now having rest and tranquillity, and all things going with them, they leave the Gospel, and set their minds upon this naughty world. Therefore it is good and needful for us to have afflictions and exercises, for as saint Augustine sayeth. 〈◊〉 The blood of 〈◊〉 is the seed of the 〈◊〉 of the gospel. Christianorum est veluti semen fructuum Euamgelicorum. For when one is hanged here, and another yonder, than God goeth a sowing of his seed. For like as the corn that is cast into the 〈◊〉, riseth up again, and is multiplied: even so the blood of one of those which suffer for God's words sake, stirreth up a great many: and happy is he to whom it is given to suffer for God's holy words sake. For it is the greatest promotion that a man can have To die for Christ is the greatest promotion. in this world, to die for God's sake, or to be despised and contemned for his sake. For they shalbce well rewarded for their pains and labours. Merces vestra multa est in coelis. Your reward, sayeth our Saviour, shallbe great in 〈◊〉. Mat. 5. Further when we say. Adueniat regnum 〈◊〉. Thy kingdom come, we desire of GOD that there may come more and more to the knowledge of God's word. And 〈◊〉 we desire of GOD to bring those which be come already, to the perfect knowledge of his word, He that en 〈◊〉 shall be saved. andso to keep them in it still to the very end, for not he that beginneth, but he that endureth shallbe saved. This kingdom of GOD is double. Regnum gratiae, Math. 〈◊〉. & regnum 〈◊〉. The kingdom of grace and the kingdom The kingdom of 〈◊〉 is 〈◊〉 〈◊〉. of glory, honour joy and felicity. As long as we be in this world, we be in the kingdom of grace: when we are gone, than we shall come to the kingdom of glory. For as long as we be here god showeth himself unto us by grace: he ascertaineth us through his spirit, of his favour, and so he reigneth within us by grace. But when we be once gone, than we shall see him face to face, which we cannot as long as we be here. For he 〈◊〉 himself unto us not soplainly as he doth unto his angels which be with him in The mea ning of this 〈◊〉 〈◊〉 〈◊〉 words the kingdom of glory. Therefore when we say, Thy kingdom come, we desire of God that he will help us to this perfect kingdom, that he will deliver us out of this troublous world, and give us everlasting rest. I fear there be a great Humbre in England which if they knew what they meant in speaking these words, Thy kingdom come, they would never say them. For they are so given to the world, and so set their mind upon it, that they could be content that there should never be any end of it. Such worldlings when they say these words, Thy kingdom come, they pray against themselves. For they desire god to take worldlings pray a 'gainst themselves 〈◊〉 they say this prayer. them out of this world speedily, & yet they have all their delight in it. Therefore such worldlings when they say, Thy kingdom come, either they mock GOD, or 〈◊〉 they understand not the meaning of these words. But we ought not to 〈◊〉 with GOD, we should not mock him, he will not be despised. Quicquid petimus, ardenter petamus, tanquam cupientes 〈◊〉. Let us pray heartily unto We must be desirous to 〈◊〉 we pray for. him, desirous to have the thing wherefore we pray. But the customable impenitent sinner, can not 〈◊〉 from the bottom of his heart, this prayer. For he would have no end of this worldly life, he would have his heaven here. Such fellows are not meet to say. Thy kingdom come: for when they do, they pray against themselves. Therefore none can say this petition, but such as be a 〈◊〉 of this world. Such faithful folk would have him to come speedily, and make an We can not pray truly this petition 〈◊〉 〈◊〉 weary of this world end of their miseries. It is with the Christians like as it is in a realm, where there is a confusion, and no good order, those which are good, would fain have a parliament. For than they think it shallbe better with them, they trust all things shall be well amended. sometimes the councils be good, but the constitutions like not the wicked, and so they begin to cry out as fast as they did before. Sometimes the counsels be nought, than the good people crieth out, and so they be never at rest. But there is 〈◊〉 A parlia ment thae wilieme die all matters. parliament that will remedy all the matters, be they never so 〈◊〉 or heavy, it will dispatch them clean. And this parliament will be sufficient for all realms of the whole world, which is the last day. Where our saviour himself will bear the rule, there shall be nothing done amiss I warrant you: but every one as he hath deserved, so he shall have. The wicked shall have hell, the good shall possess heaven. Now this is the thing that we pray for, when we say, Thy kingdom come. And truly the faithful 〈◊〉 sinners, do desire that parliament, even from the bottom of their hearts. For they know that therein reformations of all things shall be had, they know that it shall be well with them in that day. And therefore they say from the bottom of their hearts, Thy kingdom come. They know The faith full and penitent sin ners make this petition from the bottom of their hair tes. that there shall be a great difference between that parliament that Christ shall keep, and the parliaments of this world. For in this world this is the common rule, Quo sceleratior, eo fortunatior, the more wicked, the better luck. Which is a wonderful thing to consider how it cometh to pass, that for the most part wicked bodies have the best luck: they are in wealth and health: in so much that The more wicked the more lucky a man may much marvel at it, as Esdras, David, and other do: specially considering that God curseth 〈◊〉 in his laws, and threateneth them that they shall have none of his benefits. Sinon audieris vocem Domini, maledictus God curseth the wicked and yet they have the blessings of god in this world. in agro, If thou wilt not hear the voice of the Lord thy GOD, thou shalt be cursed in the field. etc. These be the words of God which he speaketh against the wicked, and it must needs be so, but yet we see by experience daily the contrary. Wherefore doth God suffer the wicked to subvert his order? the order is, that those which do well, shall receive good things at god's hand, they shall be blessed, and all things shall go well with them. Now, how chanceth it, that we see daily the wicked to be blessed of God, to have and possess his benefits, and the good to be cursed? which is a wonderful thing. GOD the almighty, which is most 〈◊〉, yea the truth itself, doth it not without a cause. One cause is, One 〈◊〉 why ged 〈◊〉 〈◊〉 〈◊〉 of this 〈◊〉 〈◊〉 the 〈◊〉 that it is his pleasure to show his benefits as well unto the wicked as to the good. For he letteth them have their pasty, ne here, as it is 〈◊〉: solemn 〈◊〉 〈◊〉 sinit super justos & iniustos, He letteth his 〈◊〉 shine as well over the wicked as over the good. And I tell you this is for 〈◊〉 〈◊〉: A 〈◊〉 〈◊〉. the exercise of those, which serve GOD with godly living: they are promised, that it shall go well with them, and yet have they all the ill. This maketh 〈◊〉 to think that there is an other world, wherein they 〈◊〉 be rewarded: And so giveth them 〈◊〉 to 〈◊〉 and 〈◊〉 for the other world, where as otherwise they would forget GOD, if they should have all things according to their hearts desire, as the wicked have, which in very deed do forget God, their mind 〈◊〉 so occupied with other 〈◊〉, that they can have no leisure 〈◊〉 inquire for God or his kingdom. Again, he 〈◊〉 them to turn A third cause. his 〈◊〉, to the intent that they may be brought to 〈◊〉 〈◊〉 when they see his great goodness 〈◊〉 unto them in that not 〈◊〉 all 〈◊〉 wickedness he 〈◊〉 〈◊〉 to enjoy the good things of the 〈◊〉. And so by his 〈◊〉 he would 〈◊〉 them occasion to leave 〈◊〉 and 〈◊〉. As S. Paul saith 〈◊〉 〈◊〉 read poenitentiam adducit. The goodness of god allureth 〈◊〉 to amendment of our life, but when they will not amend, than 〈◊〉 sibi ipsis 〈◊〉 in 〈◊〉 irae they heap up to 〈◊〉 the wrath of god in the day of wrath. Now you have heard the causes, wherefore god suffereth the wicked to 〈◊〉 his gifts. But I would will and desire you most heartily for god's sake, to consider that the judgement of GOD at the latter day shallbe right, according God's judge 〈◊〉 〈◊〉 be 〈◊〉 ous. unto justice. It will then appear who hath been good or bad. And this is the only comfort of all 〈◊〉 people, that they know that they shallbe delivered from all their troubles and vexations. Let us therefore have a The comfort of all christians. besyre that this day may come quickly: let us hasten GOD forward: Let us cry unto him day and night: Adueniat regnum tuum, moste 〈◊〉 father, thy kingdom come. Saint Paul sayeth, Non veniat dum nisi veniat defectio. The Lord will not come till the swerving Antichrist is already known in all the world. from faith cometh, which thing is already done and passed: Antichrist is known throughout all the world. Wherefore the day is not far of. Let us beware, for it will one day fall upon our heads. Saint Peter sayeth. Finis omnium appropinquant, The end of all things draweth very near. Yfs. Peter said so at his time, how much more shall we say so? For it is a long time sense Saint Peter spoke these words. The world was ordained to endure (as all learned men affirm and 〈◊〉 it with scripture) The time of the world. sire thousand year. Now of that number there be passed five thousand fifty two, so that there is no more left but four hundred and forty eight. And furthermore those days shallbe shortened, it shall not be full six thousand year, Nam abbreviabuntur dies propter electos, the days The days shall be shortened for the chosens 〈◊〉. shallbe shortened for the elects sake. Therefore all those excellent learned men, which without doubt God hath sent into this world in these latter days to give the world war ning: all those men do gather out of Scripture that the last day cannot be far of. And this is most certain and sure, that whensoever he cometh, he cometh not to timely, for all things, which ought to come before are passed now. So that if he come this night, or to morrow, he cometh not to early. Therefore good people let us make ready towards his coming. And though he cometh not at this time, yet let us make ready. For we are not sure when we shallbe called to make 〈◊〉 before the Lord. All good and godly people sense the world began 〈◊〉 〈◊〉 to make ready towards this day But O Lord how 〈◊〉 and 〈◊〉, yea and how careless we be. Therefore it will be like as he saith, Cum 〈◊〉 pax & 〈◊〉, When they say, all thing is well and quiet, Tunc repentious 〈◊〉 illis interitus, than they shallbe suddenly taken and 〈◊〉, like as Dives epulo, that rich glutton did: 〈◊〉 eat and drank, he builded a new barn, for the old was to little for him. Than he said to himself. Now my soul, Now be merry and take thy pleasure: for thou 〈◊〉 riches 〈◊〉 for many years. But what said God? what said he? 〈◊〉, hac 〈◊〉. Thou 〈◊〉, this night they will 〈◊〉 do make 〈◊〉 sion for ple sure in this life. fetch thy soul from thee: whose shall those riches be then, which thou haste heaped up? And so shall all those be taken and trapped like this epulo, which will not make ready, which 〈◊〉 the warnings of God: they shallbe taken so suddenly to their 〈◊〉 woe. For Scripture giveth warning unto every one, saying: Sicut in diebus Noeh. etc. Like The 〈◊〉 shallbe 〈◊〉 the day of Noah. as in the days of Noeh, they will eat and drink, and marry. etc. To eat and to drink, and mary is godly and lawful: but to do it otherwise then god hath commanded, it is wicked and damnable. To eat without thanksgeving, or to eat either man's flesh, or to play the glutton, more than 〈◊〉 He eateth other n 〈◊〉 flesh that oppress other men to maintain his own delicious diet. nature, this is wicked. Item to mary upon other respects than god hath appointed & expressed in his most holy laws, is wicked and damnable. Else Honorabile coniugium inter omnes, Marriage is honourable amongst all men, but to marry for wantonness sake that is wicked. Viderunt filii Dei fili as hominum, The sums of God saw the daughters of men, This did Noch rebuke in his time, but they laughed at it: he 〈◊〉 〈◊〉 of god are the good men, and the children of men the 〈◊〉. prepared the ark, and went into it: at the length the floods fell upon their heads. Sicut in diebus Loth. As in the days of Loath, What did they? Ingressus es advena. Thou art come 〈◊〉 a stranger; regarding nothing god's word which was showed unto them through that good man Loth, they were wicked, whormongers, drunkards, covetous persons. But what followeth: What followeth (I say?) consider the 〈◊〉. The fire from heaven fell upon them suddenly and consumed We are not in darkness. them al. At nos non sumus in tenebris: we be not in darkness, we have the word of god, we know what is his will. therefore let us watch, for he will come like a thief in the night, happy are we if he shall find us watching. This is the effect of this 〈◊〉, wherein we desire that god will send down faith from heaven, that he will continue The effect of this petition. in me my faith and every man's, so that we may be rea die to go with him when his kingdom shall come. Now as many as pertain to this kingdom of god shall have one property amongst other things. They shall have A note whereby we may 〈◊〉 ourselves to appertain to god's 〈◊〉. an earnest mind and steadfast purpose to leave sin, according to S. Paul's saying: Ne regnet igitur peccatum in vestro 〈◊〉 〈◊〉, Let not sin therefore reign in your mortal bodies. God's kingdom shall reign in us, and not the devils. Therefore when the devil tempteth thee, with stand him, give not over, let him not have the victory: as for an ensample. When thou seest a fair woman, an ill desire God will help 〈◊〉 we call. riseth up in thy 〈◊〉 towards her, this lust is of the devil, call therefore for help, let him not occupy thy heart, then surely god will help: For he hath promised. Nulla condemnatio 〈◊〉 qui 〈◊〉 in Christo. There is no condemnation to such as are in Christ jesus, When we do not allow sin 〈◊〉 agree unto it. Therefore dispose yourselves so to live according unto his will: which can and will preserve us from the 〈◊〉, and bring us into his kingdom. which grant us god the Father, god the Son and god the holy ghost. Amen. The fourth Sermon of M. Latymer made upon the lords prayer. FIat voluntas tua,) thy will be done. After this form our saviour a perfect schoolmaster taught Christian people to pray. Our father Christ is a perfect schoolmaster. which art in heaven, thy will be done. And here he teacheth us two things as he did afore in the other petitions. first he teacheth us to understand what we be of ourselves namely Christ teacheth us 〈◊〉 things in this 〈◊〉 〈◊〉, nothing at all, not able to do any thing pleasant unto god: and so he 〈◊〉 us down, cutteth of our combs, bringeth us low, which else 〈◊〉 be proud, as though we could do somewhat, that we cannot do in deed, like, as these merit's mongers do, which esteem themselves after Merltes' mongers. their merits, think themselves perfect: in so much that their works shall not only help themselves, but also others: therefore they take in hand to sell them for money. These fellows know not themselves, and therefore they do contrary unto this petition. Where our saviour 〈◊〉 us that we can do nothing of ourselves. They (contrary to that petition) will do all things alone, and with their merits To know our 〈◊〉 is the first And what we shall do the second. bring to pass all matters. But our saviour contrary to that teacheth us two things in this petition. first he pulleth down our stomachs, and teacheth us to know ourselves. secondarily he showeth us what we shall do, namely, call upon god our heavenly father that he will help us, that we may be able to do his will. For of our own selves we are not able to doc any thing acceptable unto him. And this is a good doctrine which admonisheth us to give all praise unto God, and not to ascribe it to our own selves. For so dyede saint Paul when he said, omnia possum in eo qui comfortat Paul gave 〈◊〉 the praise to God. me. I am able to do all things that pertain to God's honour and glory, through him that strengtheneth me, he said not, through mine own self: but through GOD which helpeth me. And here appeareth the right humiliation, and lowliness, which our sausour teacheth us in this petition. For he would have us to know our own impossibility and unableness to do any thing. And than again he would have us to call for aid and help to God, therefore he teacheth us to say, A du eniat regnum tuum, Thy kingdom come. So that though we be not able through our own selves to do any thing, yet when we call upon him, he will help. For Christ knew his father's will and loving affections towards us: he knew that he would help us. For he was a perfect schoolmaster, else he would not have commanded us to pray: Fiat voluntas tua. Thy will be done. Here we must understand that the will of god is to be considered after two sorts. First, as it is omnipotent, unsearchable, and God's will must be con sidered after 〈◊〉 for c. s. that can not be known unto us. Now we do not pray that his will so considered be done. For his will so considered is and ever shallbe fulfilled, though we would say nay to it. For nothing either in heaven or in earth is able to withstand his will. Wherefore it were but folly for us to pray to have it fulfilled otherwise then to show thereby that we 〈◊〉 our consent to his will, which is to us unsearchable. But there is an other consideration of God's will, and in that consideration, we and all faithful christians desire that it may be done. And so considered, it is called a revealed, a manifested, and declared will: and it is opened unto us in the Bible in the new and old testament. There GOD hath revealed a certain will, therefore we pray that it may be done, and fulfilled of us. This will was opened by God's will was opened by More says, the Pro phetes Christ and the Apostles. Moses, and the holy prophets: and afterward by our Saviour himself and his apostles, which he left behind him to that end, that they should instruct the world and teach them his will: which Apostles have done according to their masters commandment. For they not only spoke it, but also wrote it, to that end that it should remain to the worlds end. And truly we are much bound to god, that he hath set out this his will in our natural mother tongue, In Eng lishe (I say) So that you may not only bear it, but also read it yourselves. which thing is a great comfort to every christian A blessing of god. heart. For now you can no more be dcceived, as you have been in times passed. when we did bear you in hand that popery was the word of God: which falsehood we could not have brought to pass, if the word of God, the Bible, had been abroad in the common tongue. For than you might They can not be 〈◊〉 that have Bible 〈◊〉 their more their tongue. have perceived yourselves, our falsehood and blindness. This I speak to that 〈◊〉, to 〈◊〉 you to thankfulness towards him, which so lovingly provideth all things necessary to our salvation. Now to the matter, almighty God (I say) set out 〈◊〉 will by Moses and his Prophets, and this will is 〈◊〉 in certain laws, which laws god commandeth that we should keep ever before our eyes, and look upon them, as in 〈◊〉 law of god 〈◊〉 be our looking 〈◊〉. a glass, and so learn to order our lives according unto the 〈◊〉. And in case that a man serve from the same; and so 〈◊〉 into the danger of damnation, God revealed further his will 〈◊〉 to remedy the matter, namely by repentance and saith. So that whosoever from the bottom of his heart 〈◊〉 sorry for his sins, & studieth to leave them & live uprightly and then believeth in our 〈◊〉, confessing that he came into this world to make amends for our sins: this man, or woman, shall not perish, but have forgiveness of sins, and The way to arise from 〈◊〉. so obtain everlasting life. And this will God revealeth specially in the new 〈◊〉, where our 〈◊〉 sayeth. Qui credit in me, habet vitam aeternam, Whosoever believeth in hath everlasting life, where we learn that our Saviour is ordained of god to bring us to heaven, 〈◊〉 we should have been all 〈◊〉 world without end. So that in this prayer when we say Thy will be done. We desire of God that he will help and strengthen us, so that we may keep his The mea 〈◊〉 of this petition. holy laws and commandments. And then again we desire of him that he will endue us with the gift of faith, so that we may believe that all those things which we do contrary to his laws be pardoned and forgiven unto us through his son for his passions sake. And further we desire him that he will fortify & 〈◊〉 us, so that we may with stand the devils will and our own, which fight against god's will. So that we may be able to bear all tribulations and afflictions willingly and 〈◊〉 for his sake. This is the simple meaning of this petition, when we say, Thy will be done I will go a little further, and show you some what more of it, yet I intend not to tarry long, for I am not very well at ease this morning, therefore I will make it short. I have said no we many times, and I say it yet again, Quod petimus ardenter 〈◊〉 tanquam cupientes habere, We must pray with the heart. whatsoever we desire of god, let us desire it from the bottom of our hearts: but I fear me, there be many which say this 〈◊〉 and yet cannot tell what they say, or at the least their hearts are contrary disposed unto it. Such people I exhort on god's behalf to consider their duties, to consider that god will not be 〈◊〉 withal, he will not be derided. We laugh god Who they be that laugh God to scorn. to scorn when we say one thing with our mouth, & think an other thing with our hearts. Take this for an ensample. Our rebels which rose about 〈◊〉. year ago in Norfolk & 〈◊〉, they considered not this 〈◊〉, they said it with their lips only, but not with their hearts. Almighty god hath The rebels were of this sort, that laughed God to 〈◊〉. revealed his will as concerning magistrates, how he will have them to be honoured and obeyed. They 〈◊〉 utterly bend against it, he 〈◊〉 this will in many places of the 〈◊〉: but specially by s. Peter where he saith. Subd re estore nimis, humanae creaturae that is thus much to say in effect, Be ye subject to all the common laws made by men of authority, by the kings 〈◊〉 and his most honourable council, or by a common parliament, be subject unto them, obey them 〈◊〉 god. And here is but one 〈◊〉, that is, against god. When laws are made against God and his word, than I There is no obedience against god ought more to obey god then man. Then I may refuse to obey, with a good conscience: yet for all that I may not rise up against the magistrates, nor make any 〈◊〉. For if I do so I sin damnably: I must be content to suffer whatsoever god shall lay upon me, yet I may not obey their 〈◊〉 laws to do them. Only in such a case, men may refuse to obey, else in all the other matters we ought to obey. What laws soever they make as concerning 〈◊〉 things we ought to obey, and in no wise to rebel, although they be never so hard, noisome and hurtful: our duty is to obey, & commit all the matters unto god, not doubting but that god will God will punish princes. punish them when they do contrary to their office & calling. Therefore tarry till god correct them, we may not take uponus to reform them. For it is no part of our duty. If the rebels (I say) had considered this, think you they would have preferred their own will afore gods will? For doing as they did they prayed against themselves. But I think that ignorance was a Ignorance is the cause of rebellion great cause of it, truly I think if this had been opened unto them they would never have taken such an enterprise in hand. and here we have occasion to consider how much we be bound unto god that he openeth unto us his word so plainly, & 〈◊〉 us so truly, how we should behave ourselves towards that 〈◊〉 & their laws: but for all that I fear there be some of us which little regard their laws & statutes, such despisers of magistra tes when they pray, they pray against 〈◊〉. There be laws made of diet, how we shall feed our bodies, what meat 〈◊〉 shall 〈◊〉 at all times, and this law is made in policy (as I suppose) for victuals sake, that fish might be uttered as well as other meat. Now as long as it goeth 〈◊〉 〈◊〉 from flesh. so in policy, we ought to keep it. Therefore all, except those that be dispensed with all, as sick, impotent persons, women with child, or old folks, or licenced persons, all the rest ought to live in an ordinary obedience to those laws, and not do against the same in any wise. There 〈◊〉 〈◊〉 made of apparel how we shall cover our nature. Is there not A law for 〈◊〉. many which go otherwise then god and the magistrates come mand them to go? There is made a law for 〈◊〉, how we shall recreate our bodies: (For we must have some recreation because of the weakness of our nature.) In that law A law for gaming. we be inhibited carding, dicing, tabling, and bouling, and such manner of games, which are expressed in the same 〈◊〉: you may read it, and you ought to read it, and to know the acts. For how can you keep them when you know them not, every faithful subject will not disdain to 〈◊〉 the acts All subjects ought to 〈◊〉 〈◊〉 heat their 〈◊〉 acts or laws. and the kings majesties proceedings, so that he may know what is allowed or forbidden in the same acts. And I myself read the acts, for it is meet so for us to do. Now again this is a great matter that God is so kind towards us, that he disdaineth not to reveal his will, what order we shall keep in our diet, 〈◊〉 our refreshing and garments. Therefore it is most meet for us to live in subjection, and not to prefer our own will before gods will. For when I do stubbornly against those acts set out by our natural king and his most honourable 〈◊〉 to do a 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to do a 'gainst god's 〈◊〉. counsellors, than I prefer my will afore God's will, and so 〈◊〉 damnably. These things ought well to be noted: for it is not a 〈◊〉 matter, there hangeth damnation or salvation upon it. Therefore (as I said before) it is good to know the laws, and I call him a good man, and her a good woman that are content to be ruled by the laws, and so declare their subjection and obeoience unto GOD and the magistrates. There be some men that say, when the kings majesty himself 〈◊〉 me to do so, than I will do it, not afore, this is a wicked saying, and damnable. For we may not so Such as 〈◊〉 in 〈◊〉 tie under princes must be obeyed as well as 〈◊〉 ces. be excused. Scripture is plain in it, and showeth us that we ought to obey his 〈◊〉 having authority from the king, as well as unto the king himself. Therefore this excuse will not nor can not serve afore God. Yet let the magistrates take heed to their office and duties. For the magistrates, may not 〈◊〉 all things according to their pleasures and minds, they have authority of GOD to do well, and not harm: to edify and not to destroy: to 〈◊〉 the wicked & obstinate, The offices of maiestra tes. and to comfort those which live well and godly, to defend the same from wrong and injuries of the wicked. So it appeareth that every one in his order in his degree and calling ought to do the will of god, and not our own will and pleasure. This is our duty, happy are we if we do it in deed. O that men in authority would consider whereunto God hath ordained them. Saint Paul sayeth, The magistrate is Vltor ad iram, He is God's ordinary 〈◊〉 to punish malefactors and ill doers, god sayeth, Mihi vindictam ego 〈◊〉, I will avenge myself sayeth God, and so he doth by 〈◊〉 magistrates. For that is his ordinary way where by he punisheth malefactors. But magistrates must take Let 〈◊〉 〈◊〉 〈◊〉 heed they go no further than god alloweth them to do: If they do, they themselves shallbe punished. As there be many ensamples in Scripture whereby 〈◊〉 how 〈◊〉 god hath punished wicked magistrates. In summa. s. Peter giveth a rule not only unto the magistrates, but also unto the subjects, saying: Haec est voluntas Dei, ut obcuretis os ad 〈◊〉 bene agendo, it is the will of god (saith Peter) that you with your good godly and honest conversation shall The mouths of the 〈◊〉 〈◊〉 〈◊〉 stopped. stop the mouth of your adversaries. What called s. Peter well doing? well doing is to live according to god's laws and 〈◊〉. God's commandment is that we shall obey magistrates: therefore those which disobey and trasgresse the laws of the magistrates they do not according to gods will and pleasure: 〈◊〉 do but 〈◊〉 〈◊〉, they 〈◊〉 not the mouth of the adieu saries (〈◊〉 S. Peter would have them to do) but they give 〈◊〉 occasion unto the wicked to 〈◊〉 and 〈◊〉 the holy word of God. S. Peter would have us to stop their mouth with well 〈◊〉. Many 〈◊〉 en when they have been 〈◊〉 of preachers 〈◊〉 of 〈◊〉 wicked 〈◊〉, they have gone about to stop 〈◊〉 month with daunderous words, this stopping is 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. Wicked do 〈◊〉 would stop prea cheers mou 〈◊〉. Peter 〈◊〉 have us to stop with well doing. Now 〈◊〉 magistrates not be spoken ill of, and reproved of preachers? Let them do well. Likewise saith S. Paul of the subjects Vis non timere potestatem benefac & habebis laudem. Wilt thou not fear the higher power? do 〈◊〉 thou shalt be commended. Now even as it is with the 〈◊〉 sword, so is it with the spiritual. There be some men which cannot away withal if they be rebuked: they cannot bear when the preacher speaketh against their wickedness, unto them I say: 〈◊〉 non timere predicatore benefac, will you not be rebuked of the preacher? then do well, leave of your couctousnes, your am 〈◊〉, your yrefulnes, vengeance, and malice, your lechery Learn to stop the preachers mouth. and 〈◊〉, your bloodshedding and such like sins, leave them, amend your life, or else the preacher according to his office will rebuke and reprove you, be you never so great lords or Ladies: he will rub you on the gall. For a good and godly preacher can do no less seeing god dishonoured, per ceiving him to be blasphemed 〈◊〉 will to be neglected and not executed of them that ought withal their study and endeavour to apply themselves that his will might be done. For he is well worthy, he is the lord, he created heaven and earth, and is therefore the right natural lord over it. But for all that, the 〈◊〉 is lord more than he is, not by right or inheritance, but by conquest, by usurpation, he is an usurper. God (as I said before) is the natural & lawful lord over the earth, be cause he made it: yet it pleased his 〈◊〉 〈◊〉 to make mankind, Mankind is gods lief tenant 〈◊〉. as ye would say lieutenant over it, so that mankind should bear the rule over the 〈◊〉. Therefore GOD said unto him: Dominaris, be ruler over it. Item replete 〈◊〉 & 〈◊〉 illam. Also replenish the earth and subdue it. Here Adam and his wife and so all his posterity were by god made rulers over the exth, as gods high debities or his lief tenants. So as concerning gods ordinance mankind was the lawful inheritor of this kingdom. But now 〈◊〉 in the devil with his 〈◊〉 〈◊〉 and with his false subtleties: he inveigled first the 〈◊〉; and afterward the man, persuading them to transgress gods holy 〈◊〉 mentes: with which 〈◊〉 doing they lost the 〈◊〉 of god, and their dignities: and so the devil through his 〈◊〉 〈◊〉 substituted The devil 〈◊〉 〈◊〉. himself as an usurper or conqueror: and so he is a 〈◊〉, non per fas, sed nefas, not lawfully, but wrongfully. Though he did say to our saviour showing him all the king domes of the world, Cuicunque volo do 〈◊〉, I may give 〈◊〉 The devil 〈◊〉 〈◊〉. to whom soever I will. He lieth falsely, god will destroy him at the length for at his 〈◊〉 and lies, they shall not save him. Yet for all 〈◊〉, he is a great ruler. For this is most certain The 〈◊〉 is a 〈◊〉 ruler, and 〈◊〉 hath many serve him. and true, a great 〈◊〉 more do the will of the devil, than of god, whatsoever they babble with their mouths, look upon their works, and you shall find it so. For all proud persons, all ambitious persons, (which be ever climbing up, and yet never be well) all such do not 〈◊〉 will of god, and therefore pertain not to his kingdom: all 〈◊〉 rebellious Who so re 〈◊〉 his 〈◊〉 quarrel doth the will of the devil. persons, all quarrelers and wranglers, all bloudsheders, do the will of the devil, and not god's will. God sayeth: Mihi vindictam ego retribuam. I will avenge myself, which he doth through the magistrate, and when the magistrate is slack, he doth it himself. Now those ireful 〈◊〉 persons that hate their neighbours, they do not the will of god, but of the devil. Also these subtle, deceitful persons, which have no conscience to 〈◊〉 and beguile their neighbours, that care not for breaking their promises, nor are not ashamed to utter false ware, they pertain all to the devil. Item these that will not make restitution of goods ill gotten, they serve He that will not serve the devil must restore 〈◊〉 ges wrong 〈◊〉 got. the devil: Scripture saith: Qui peccat ex diabolo est. Who soever sinneth is of the devil, which is a very hard word to be spoken of the holy ghost, and a fearful word, able to withdraw us from sin, if we had any fear of god in our hearts. Amongst those may be numbered all slothful persons, which will not travail for their livings, they Sturdy beg gars do serve the di well. 〈◊〉 the will of the devil. GOD biddeth us to 〈◊〉 our living with labour: they will not labour, but go rather about a begging, and spoil the very poor and needy. Therefore 〈◊〉 〈◊〉 beggars are thieves before God. Some of these valiant 〈◊〉, when they came to my house I commoned with them, burdened them with the transgression of god's laws. Is this not a great labour The beggars 〈◊〉 that they labour. (say they) to run from one town to an other to get our meat: I think we labour as hard as other men do. In such wise they go about to excuse their unlawful beggary and 〈◊〉: but such idle lubbars are much deceived. For they consider not that such labour is not allowed of god. We must labour so as may stand with godliness, according to his appiontment: cls thieves, which rob in the night time, do they not labour? ye sometimes they labour with great care, peril, Thenot say that they labour. and danger of their lives. Is it therefore godly, because it is a labour? No no, we must labour as god hath appointed us every man in his estate. Further these drunkards which abuse Drunkard's Lecherous persons. the gifts of god. Item these lecherers and who or 〈◊〉, that live in adultery: These violaturs of holy matrimo nigh which line not according unto god's laws. Item these swearers, for 〈◊〉, liars, all those do not the will of god. Therefore it is to be lamented of every christian heart, when God hath 〈◊〉 sir vantes. they see how many servants the devil hath, and god so few: But all those which serve the devil are rebels against God. God was their lord, they serve from him through wicked living, and so become servants of the devil. Therefore those christian people that have a desire to live after gods will and commandments, they live amongst the wicked even as it were amongst the rebels. They that dwelled in Norfolk or Devonshtere at the time of rebellion, they which were faithful to their king and prince, how think A Similitude taken of the Rebels. you they were entreated? full miserably god knoweth: either they were constrained to help their wicked purposes, or else they must suffer all calamities which could be devised. Even so shall all those be entreated which intend to live well, according to gods commandments. For the rebels that is, the wicked which have forsaken their lord god, and taken the devil to be ruler over them, they shall compel them to follow, Math. x. or else to suffer all calamities and miseries. And so shallbe How Christ sendeth not peace but a sword. verified the saying of our saviour Christ. Non veni ut mittam pacem sed gladium. I am not come (saith he) to send peace, but the sword. which is in deed a strange saying, but it hath his understanding: god is a god of peace and concord he loveth unity and concord: but when he cannot have peace, by the reason of the devil, than he will have the sword: that is to say, 〈◊〉 loveth unity, he would have us all agree together: but because of the wicked we cannot. Therefore he will father have us to choose the sword, that is, to 〈◊〉 and withstand their wickedness, then to agree unto them. And therefore this They that call the gospel 〈◊〉. ous are 〈◊〉 〈◊〉. doctrine is called a seditious doctrine: but who are those rebels? even they themselves which call this doctrine seditious: they themselves (I say) are traitors against God. Wherefore our saviour seeing he can have no peace with the wicked. he will have us rather to withstand their wickedness, God wilhis flock segregated from the wicked and so bring them to reformation: and this is the cause wherefore he will have his flock segregated from the wicked. Therefore let us pray unto god our heavenly father, 〈◊〉 voluntas 〈◊〉, Thy will be done. This is the prayer of all christian people, which have a will to do gods will: but those impenitent sinners which are not yet weary of their sins, do never pray, for though they say the words, yet it is to no purpose, they say them without understanding, therefore it is but lyplabor, it is no prayer, it is but the devils service. The devil served by saying the 〈◊〉 For a man may serve the devil with saying the Pater noster, when he sayeth it with a defiled mind. Let us therefore order ourselves so that we may say it worthily as it ought to be. Let us lay away all wickedness and ill living, so that we may say from the bottom of our heart. Our father which art in heaven, Thy will be done. And so did Susanna that godly woman: So did lady judith: So did Queen Esther. So did all good saints of god. And though this prayer was The salucts before the coming of Christ used this petition. not made at that time, by the reason they were a great while 〈◊〉 Christ's coming:) yet they had this prayer in effect. For they believed in almighty god: they believed in Abrahames sede, which was promised: which saith stood them in as good stead, and they were as well saved through that same belief as we now through our belief. For it is no difference The difference between the fathers such and 〈◊〉. between their belief and ours, but this: They believed in Christ which was to come, and we believe in Christ, which is come already. Now their belief served them as well as ours doth us. For at that time God required no further at their hands, than was opened unto them: we have in our time a further and more perfect knowledge of Christ than they had. Now Susanna when the judges (the same wicked men) came unto her, and moved her with fearful 〈◊〉 to do their wills, that is, to sin against god in doing that filthy act of lechery: (for the same wicked judges bore a wicked 〈◊〉 love towards her:) think you not she resorted unto god? Yes yes, without doubt, she said these words in effect. Pater noster, Fiat voluntas tua. Our father, thy will be done, and not the will of the wicked men. Therefore she putting her Susanna desired that gods will be done. God is even 〈◊〉. hope and trust in god, having a respect that his will might be done, and not the devils will, god, which is ever true, 〈◊〉 not fail her, for you know how she was delivered through young Daniel. This is written to our instruction: For he is now the self same god that he was at time: he is as 〈◊〉 as he was, he is as ready as he was, she was in anguish and great distress, she sought to hallow his holy name: therefore he 〈◊〉 help her, he suffered her not to perish. 〈◊〉 certainly he will do unto us too. Therefore when 〈◊〉 be in trouble let us hallow his name, and then we shall find his help like as Susaune did. In such wise did judith when she was provoked of Holofernes judith 〈◊〉 to 〈◊〉 low the name of god and to his will. Peter forgot his Pater noster. to do wickedly. She sought rather to sanchfye god's name, to do his will, than the will of the devil, therefore God gave her such a 〈◊〉 victory. So did queen 〈◊〉, when Hanian that wicked fellow had power over her: she committed all the matter unto god, with 〈◊〉 and prater. But S. Peter what did he? Marry he forgot his 〈◊〉 noster, for 〈◊〉 there came but a 〈◊〉 wench asking him: art not thou a galilean? art not thou one of this new learning? art not thou a gospeler? what did Peter? he was gone quite: he denied it, he forgot his 〈◊〉. For if he had had grace to consider that he ought rather to suffer death than to forsake his master Christ, than he would have said, Pater noster. Fiat voluntas tua. Our father, Thy will be done. I am ready to suffer for thy sake whatsoever thou shalt lay upon me. but he did not so Christ looked on Peter. he 〈◊〉 himself. What did our saviour? he turned back and looked upon him. Happy was Peter that our saviour 〈◊〉 k upon him again, for it was a gracious token. judas for gate this same petition. judas that false man that traitor, forgot this same peti tien, and remained so in his error still to the end. surely he was a sorrowful and a heavy man in so much that he made judas was better than some that now live. restitution. He was much better than a great many of us be, which when they have injuried and wronged poor men, will make no restitution. I tell you truth, judas was much better than such fellows be. Poenitentia ductus, saith the text, but he lacked faith. And so between Peter and him, which The difference be between Pe 〈◊〉 and 〈◊〉 das. were both two sorrowful men, this was that difference. 〈◊〉 had faith, judas lacked it: 〈◊〉 he was exceeding sorrowful for his wickedness, in somuch that he went and hanged himself, therefore he forgot this petition. So likewise all voluntary sinners, all unrepentant sinners, none of them all 〈◊〉 this petition as they ought to do: they say it not worthily nor profitably. For they have no will to do his will, their will is to do their own will and pleasure. But above all things these questmongers had need to take heed: for there all things go Questmon gers must mark. c. 〈◊〉. eth by oath. They had need to say: Our father, thy will be done. For they shall be moved to do this and that which is against God. They must judge by their oath, according to conscience, guilty or not guilty. When he is guilty, in what case are those which say, not guilty? Scripture doth show what a 〈◊〉 it is, when a man is a malefactor, and the quest mongers justify him, and pronounce him not guilty, saying: Et qui justificat impium, & 〈◊〉 condemn not justum, ambo abhominabiles coram 〈◊〉, He that 〈◊〉 the wicked, and he that condemneth the just man, they are both abominable before the lord. Who is 〈◊〉? he that doth not the will of god, the will of god is, that the wicked should be punished. Mark this history. I myself did once know where there was a man slain of an other man in an anger, it was done openly, the manqueller was taken & put in prison. Suit was made to that questmongers (for it was a rich man that had done that act.) At the length every man had a 〈◊〉 for his good will: and so this open mankiller was pronounced not guilty. Lo, they sold A dozen 〈◊〉 for v 〈◊〉 a piece. their souls unto the devil for. v. shillings. For which 〈◊〉 Christ suffered death. And I dare 〈◊〉 except they amend & be forye for their faults, they shallbe damned in hell 〈◊〉 without end. They had clean forgotten this petition, Thy will be done. For they did the will of the devil. It had been a good deed to cut of their crowns by their necks to the ensample of all other. Therefore (I say) these questmongers had need to say: Our father which art in, heaven; Thy will be done For truly it is marvel that this realm sinketh not 〈◊〉 to hell headlong, what perjuries, swearing, cursing is every where in every corner? Therefore (I say) we had need to pray earnestly, that gods will may be done. And we should be content To lose life is to find it. to lose our lives for righteousness sake. For he that loseth his life for because he will not agree to the 〈◊〉 of god, he seeketh that gods will may be done. Happy is that man, for he syndeth his life, he loseth it not. For Christ will be his keeper. joab looked thorough his fingers. joab that great and valiant captain, he knew well enough when David sent unto him good Urias, with letters: he knew (I say) that the kings will was against gods will, yet he looked through his fingers, he winked at it, he would rather do the wicked will of the king, than the will of God. Chaplains about the 〈◊〉. Of such 〈◊〉 there be a great number, which care not for the honour and will of god. These chaplains about the king and great men, had need to say: 〈◊〉 voluntas tua, Our father, Thy will be done, but they are very slow and slack: they wink commonly at all matters be they never so 〈◊〉. They be Capellani ad manus. They will not 〈◊〉 mundum de peccato they dare not rebuke the world of sin: they dare not do as the prophet commandeth unto them to do, when he saith: Audiant montes 〈◊〉 domini, let the 〈◊〉 hear the judgements of the lord, though the smoke, as he saith: 〈◊〉 montes & fumigabunt. touch the 〈◊〉 and they will smoke, Yea and though they smoke, yet strike them, spare them not tell them their faults. But great men cannot suffer that, to be so rebuked, their chaplains must be fought a discretion, if A mean wherbyma gistrates may keep themselves in estimation they will go so to work. They 〈◊〉 commonly magistrates should be brought out of estimation, if they should be handled so. Sirs, I will tell you what you shall do to keep your estimation and credit: do well, handle uprightly and indifferently all matters, defend the people from oppressions, do your office as god hath appointed you to do, when you do so (I war rant you) you shall keep your estimation and credit. And I warrant you again, the preacher will not strike nor cut you with his sword, but rather praise you and commend your welldoings. Else when you do nought and wickedly, oppress the poor, and give false judgements: when you do so, that is The good preacher must strike with his sword. negodly preacher that will hold his peace, and not strike you with his sword, that you smoke again. But it is commonly as the scripture saith, Laudatur impius in desideriis animae 〈◊〉. The wicked is praised in the desires of his wickedness. Chaplains will not do their ducties, they will not draw Chaplains will not 〈◊〉 their due 〈◊〉, their sword, but rather flatter, they will use discretion: But what shall follow? Marry they shall have gods curse upon their heads for their labour: this shallbe all their gains that they shall get by their flatterings. another scripture saith: Qui potestatem exercent high benefi cia vocantur. The great and mighty men be called benefactors, Flatterers call men of might been factors. weldoers, but of whom be they called so? Marry of 〈◊〉 terers, of those which seek not to do the will of God, but the pleasures of men. S. John Baptist that hardy knight, and excellent preacher 〈◊〉 Bap 'tis said this pettion a right. of god, he said this petition right with a good faith. Our father Thy will be done. Therefore he went to the king, saying: Non licet tibi. Sir it is not lawful for thee to do so. See what boldness he had? how hot a stomach in gods quarrel to defend Chaplains wink. gods honour & glory? But our 〈◊〉 what do they now a 〈◊〉? Marry they wink at it, they will not displease: for they seek 〈◊〉, they seek benefices, therefore they be not worthy I say is a 〈◊〉 sell 〈◊〉. to be gods officers. Esaias that faithful minister of god, he is a good plain fellow, he telleth them the matter in plain, saying: Argentum tuum versum est in 〈◊〉, principes tui infideles, socii furum, Thy silver is turned to dross, thy princes are unfaithful, and fellows of thieves. he is no flatterer, hetelleth them that truth. Thy princes said he, are 〈◊〉 I say perceived things amiss. subverters of justice. This Esay did: for he had respect to god's word, he perceived things amisie, he knew that it was his part to admonish, to cut them with his sword. Would god our preachers would be so fervent to promote the honour and glory of god, to admonish the great and the small to do the wit of the lord. I pray god they may be as fervent as our saviour was when he said to his disciples Moos 〈◊〉 est ut faciam vo luntatem patris mei qui est in coelo. My meat is to do the wit of my father which is in heaven (that is to say) you are no more The hunger that prea cheers should have. desirous to eat your meat when you be a hungry, than I am to do my father's will which is in heaven. By what occasion our saviour saith these words you shall perceive when you consider the circumstances, I pray you read the chapter it is the. 4. of John. The story is this. He sendeth his disciples to a town to buy meat (where it appeareth that our saviour had money:) Christ had money. after their departure he setteth him down, which was a soaken that he was a weary, and I warrant you he had never a cusshyne to lay under him. Now as he was sitting so, there cometh a woman out of the town to fateh water: he or syred her to give him drink. She made answer: will you drink 〈◊〉 why cheam a Samaritain? So they were 〈◊〉 in their talk: at that length he bade her go call her husband, she made answer, I have no husband, thou sayest well said our saviour, for thou hast had 5. & this that thou hast now, is not thy husband: & so he revealed himself unto her. 〈◊〉 men peradventure will say: what meaneth this that our 〈◊〉 talketh alone with this woman. Answer, his humility The cause 〈◊〉 Christ 〈◊〉 with the woman alone. and gentleness is showed herein. For he was consent to talk with her, being alone, and to teach her the way to. Again some men may learn here not to be so 〈◊〉 in their judgements: that when they see 〈◊〉 persons talk together to suspect them. For in so doing they might 〈◊〉 our saviour himself. It is not good, it is against the will of god to judge rashly, I know what I mean. I know what Rash judge meant. unhappy tales be abroad, but I can do no more but to give you war ning. Now the woman went her way into the city making much 〈◊〉 how she had found the Messiah, the saviour of the world: in so much that a great many of the Samaritaines came out unto him. Now as the woman was gone, the disciples desired him to èate, he made them answer. Ego alium cibum habeo, I have other Christ's 〈◊〉 is to do his fa there's will. meat: than they thought some body had brought him some 〈◊〉 at that length he breaketh out & saith. Hic est cibus mcus ut 〈◊〉 〈◊〉 is 〈◊〉 quoth misie me, I am as desirous to do my father's will, as you be of meat & drink. let us now for god's sake be so desirous to do the will of god, as we be to meat and drink, let us endeavour ourselves to keep his laws & commandment, than whatsoever we shall desire of him he will give it unto us, we shall have it. We read often times in scripture that our saviour was preaching according unto his vocation, I would every man would go so diligently about his busmes: The priests to go to their books, not to spend their times so shame A lesson sopriestes. sully in hawking, hunting, & keeping of alehouses, if they would go to their books, in so doing they should do the will of God: but the most part of them do their own will, they take their 〈◊〉, but god wilf nd them out at length, he will meet with them when he seeth his time. On a time when our famous was pre chung, his mother came unto him, very desirous to speak with Our lady was a 〈◊〉 pry ked 〈◊〉 vain glory him, in so much that she made means to speak with him, in terrupting his sermon, which was not good manner. Therefore after s. Augustme and s. Hieromes mind, she was pricked a little with vain glory, she would have been known to be his mother, else she would not have been so hasty to speak with 〈◊〉. And here you may perceive the we gave her to much, thin 〈◊〉 her to be without any sparkle of sins, which was to much: for no man borne into this world is without sin, save Christ only. The scheledoctors say the was arrogant. One came & told our sautor as he was teaching: Sir thy mother is here, & would speak with thee, he made answer like as he did when he was but 12. year old: opoitet meesle so he saith now stretthing out his hands who is my mother? 〈◊〉 facit volutatem patris He that doth gods wilis 〈◊〉 stes mother mei 〈◊〉 est in 〈◊〉 he that doth the will of my father that is in heaven. Lucas saith, qui audit verbum dei & facit istud, he that heareth the word of god & doth it. Mark this well he saith that doth it: let us 〈◊〉: let us not only be hearers, but doers, than we shall be according to his promise, his brethren, & sister, we must hear his word & do it. For truly if Mary his mother had not heard his Marry was saved be cause she believed in Christ. word & believed it, she should never have been saved. For the was not saurd because she was his natural mother but because she belcued in high, because she was his spiritual mother. Remember therefore the all that do his will, are his kinsfolk. But remember that in an other place he saith Non omes qui dicunt 〈◊〉 Domine domine introibunt, Not all that say, Lord, Lord, shall enter into the kingdom of heaven; here you see that the matter standeth not in saying, but in doing, do his will, and than resort unto him and thou shalt be welcome. We 〈◊〉 in Luke: where our saviour said, 〈◊〉 qui 〈◊〉 〈◊〉 domini, & non facit, vapulabit multis, that servant that 〈◊〉 weth the will of his master and doth it not shall be 〈◊〉. We must first know and then do the will of god. with many stripes: He that knou 〈◊〉 〈◊〉 〈◊〉, but not so much. We must first know & than to, it is a good thing to know, but it is a 〈◊〉 thing to know and not to do: it is a great sin, to slander gods word with wicked if ving, as it is commonly seen amongst men. But this fault if it be not amended shall have grievous punishment. Now some men will say, 〈◊〉 it is so, that those which know 〈◊〉 word and do not the same, shallbe beaten with ma ny stripes, than I will keep me from it, and so when I am Wilful lg norance ex ouseth not damned I shall have the easier punishment. No no my friend ignorantia non excusat praesertim voluntaria, & affectata, will full ignorance excuseth not. To say, I will not hear it, for I intend to do as it shall please me, this is not ignorancy brother, but rather contumacy, or despising of gods word. These which would fain know, but cannot for that they have no teacher, they shallbe excused somewhat. for they shall have casier pain than the other have, as he saith: Vae 〈◊〉 Chorazin quia si in Sodoma, meaning that the Sodemites shall have easier judgement than the other. But as for those which refuse to hear when they might hear, they are in an ill case, & shall be punished with unspeakable 〈◊〉. And I tell you the very The very ignorant is no. excused ignorant man is not all excused, for so saith god by his prophet, Si non annunciaveris ut convertatur à viae sua mala, impius in iniquitate sua morietur. the wicked saith he, morietur, he shall die, though he hath had never warning before, so we see that ignorancy excuseth not: but the ignorant are the less punished: because of their ignorancy, as there be degrees in bell, one shallbe punished more grievously than the other according to their deserts. There be some men in England why chc say, No, (say they) I will not hear none of them all, till they agree amongst themselves. Such fellows truly shall never come to the gospel. For there willbe contentions as long as the devil is alive: he cannot suffer gods word to Despisers of god's word. be spread abroad. Therefore he doth and will do till the worlds end, what he can to let the word of god: than it is like that those fellows shall never come to hear gods word, and therefore worthily be damned as despisers of Gods most holy word. Further this petition hath an addition Quemadmodum in coelo, as it is in heaven, the writers make two manner of heavens, Two ma ner of heavens. a spiritual heaven, & a temporal heaven. The spiritual heaven to where gods will is fully done, where the angels be, which do the will and pleasure of god without dilation. Now when we say, As it is in heaven, we pray god that The mea ning of this pension. we may do his will as perfectly as the angels do. Ensamples in Scripture we have many which teach us the diligent service which the angels do unto the Lord. When king David fell in a presumption, so that he commanded his captain joab to number his pcople, which joab did naught in obeying to do that the king come manded. thing was against the Lord, and joab did naughtily in obeying the king in such things, but he went and numbered eight hundred thousand, and five hundred thousand men, able to fight, beside women and children. For this act God was angry with David, and sent his Prophets which told him that God would plague him, and bade him to choose whether he would have. seven. years hunger, or that his enemies should prevail against him three months long, or to have. three days 〈◊〉 〈◊〉 silence. He made answer, saying. It is better to fall into the hands of god, then of men: and so chose pestilence. After that within three days there died three score and ten thousand. This story is a great declaration how angry GOD is with sin. Now David that good king seeing the plague of God over the people, said unto god: Lord, it is not they that have sinned, it is I myself, punish me & let them alone: This An example to be folo wed of all men. was a good mind in David: there be but few kings now that would do so. Now at the length god was moved with pity, and said unto the angel, Sufficit, contine manum, it is though, leave of: by and by the plague cessed. Where you see how ready the angels of GOD be to do the Lords commanvemit. After that David was minded to be thankful unto god, & offer a great sacrifice unto him, & so remove that wrath of god. And therefore he made suit to one of his subjects for certain grounds to build an altar upon: that same man was willing to give it unto that king freely. But David would not take it at his An example for kings to 〈◊〉. hands. where kings 〈◊〉 learn that it is not lawful for them to take a way other men's lands, to their own use: This good kig David would not take it when it was offered unto him He did not as Achab that wicked 〈◊〉, which did Naboth wrongin taking away his vineyard against his wil An other ensample wherein appeareth how diligenily that angels do gods commandments Senacherib king of that 〈◊〉 having a capitam called 〈◊〉 which captain after that he had besieged Jerusalem, spoke 〈◊〉 words against god that almighty, saying to that jews Think you that your god is able to help you? or to defend you from my hand? Now Ezechias that good king hearing such blasphemo ' Another ex ample for kings to foe low. words to be speak agaist god, fell to prayer, desired god for aid sent for the prophet isaiah, & asked him counsel. th'end was god sent his angels which killed an. Clxxx. &. v. thousand of that Assyrians 4. Re. 19 in one night: that king himself scant escaped, & with great danger & fear got him home. Here you see what a god our god job. 9 is, whose will we ought to do Therefore let us endeavour our selves The corpo rail heaven doth gods command meant. to do his will & pleasure: & when we are not able to do it (as we be not in deed) let us call unto him for help and aid. The other heaven is called a corporal heaven, where that son & the moon & the stars are, which heaven doth gods commandment to. As it appeareth in that books of joshua, & that kings: how that son stood at that commandment of god. Iten, how that shadow went backward like as Job saith, Precepisti soli 〈◊〉 non oritur, Thou gavest con mandment to that sun, & it arose not: therefore at that commandment of god they keep their ordinary course, as god hath commanded them in that first beginning. Iten, the rain, that snow, come at his commandemints: in summa, nothing rebelleth in his estate wherein Nothing disobeyeth god saving only man. it was set at that first but Man: that man will not be ruled by him, all other things be, obedieut: rain cometh when god will have it & snow at his time. We read in Achabs' time that Elias that pro phete 〈◊〉 that rain for. three year, &. vi. months, for to punish the people, whereof followed a great dearth. Afterward at that request of the same Elias, god sent rain, which tempered the ground to bring fruits. I think there be some Elias abroad at If we do gods will we shall have all things ne cessarie. this time, which stoppeth the rain, we have not had rain a good while. Therefore let us pray to God that we may do his will, and than we shall have all things necessary to soul & body. For what was this Elias? obnoxius affectibus, a sinful man borne & concesued in sin: yet god seeing his confidence granted his requests. For he was a man that feared that lord, & trusted in him therefore god loved him & heard his prayer. Therefore (I say) let us do as he did, than god will hear our prayers: but we are flesh lie, we are carnal, we do can nothing perfectly as we ought to do God must do in us that he con 〈◊〉 to do. wherefore we have need to say with s. Augustine, 〈◊〉 〈◊〉 preci pis & praecipe quod vis. Lord do thou with in me what thou commandest, & then command what thou wilt. For we of our own strength & power are not able to do his commandments: but that lack our saviour will supply with his fulfillig, & with his perfectness he will take away our imperfectness. Now since we have spoken much of prayer I will desire you let us pray together, & so make an end but you must pray with a penitent heart. For god will not hear God not 〈◊〉 penitent 〈◊〉. that prayer that proceedeth from an impenitent heart: it is abominable in his sight. I desire you to say after me. Our father. etc. Amen. The. v. sermon upon the lords prayer made by master Hugh Latymer. Panem nostrum quotidianum da nobis hody. Give us this day our daily bread. This is a very good prayer if a body should say no more at one time but that: for as we see our need, so We should pray for those things that 〈◊〉 lacking. we shall pray, when we see god's name to be dishonoured, 〈◊〉 and ill 〈◊〉 of, than a man, a faithful man should say. Our father which art in heaven, hallowed be thy name. When we see the devil reign, and all the world follow his kingdeme, than we may say: Our father which art in heaven, thy kingdom come. When we see that the world followeth her own desires and lusts, and not gods will and his commandments, and it grieveth us to see this, we 〈◊〉 sorry for it, we shall make our 〈◊〉 unto god for it, 〈◊〉: Our father which art in heaven Fiat voluntas 〈◊〉, Thy 〈◊〉 be done, when we lack necessaries for the maintenance of this life, every thing is dear, than we may say, Our father which art in heaven, give us this day our daily bread. One of the see short pra years with faith, is better than the whole psalter without. Therefore as we see cause, so we should pray. And it is better to say one of these short prayers with a good faith, than the whole psalter without faith. By this now that I have said, you may perceive that the common opinion and estimation which the people have had of this prayer (the lords prayer I say) is far from that that it is in deed. For it was 〈◊〉 for nothing, for when we be disposed to despise a man, and call him an ignorant fool, we say, he can not say his 〈◊〉 noster, and so we made This prayer is not so light a matter as it is made. it a light matter, as though every man knew it. But I tell you it is a great matter, it containeth weighty things, if it be weighed to the very bottom, as a learned man could do: but as for me, that that I have learned out of the holy scripture and learned men's books, which expound the same. I will she we unto you, but I intend to be short: I have been very long before in the other petitions which some thing expound those that follow, therefore I will not tarry so long in them as I have done in the other. give us this day our daily bread: Every word is to be considered: for they have their importance. This word bread Bread doth siguifie all manner susti nance. signifieth all manner of sustenance for the preservation of this life: all things whereby man should live, are contained in this word Bread. You must remember what I said by that petition Hallowed be thy name. There we 〈◊〉 unto god that he will give us grace to live so, that we may with all our conversations, and doings hallow and sancrify him, according as his word telleth us. Now forasmuch as the preaching of god's word is most necessary to bring us into this hallowing, we pray in the same petition for the office of preaching. For the sanctifyeng of the name of god can not be, except the office of God's name can not 〈◊〉 sanctified 〈◊〉 〈◊〉 〈◊〉 be maintained 〈◊〉 be maintained, and his word be preached and known, therefore in the same petition when I say Sanctificetur, Hallowed Le thy name, I pray that his word may be spread abroad, and known, through which cometh sanctifying. So likewise in this petition, give us this day our daily The meaning of this petitions. bread, we pray for all those things which be necessary and requisite to the sustenance of our souls and bodies. Now the first and principal thing that we have need of in this life, is the magistrates, without a magistrate we should never live well and quietly. Than it is necessary and most needful to pray unto god for them, that the people may have rest, and apply their business, every man in his calling, the husbandman in tilling and ploughing, the artificer in his business. For you must ever consider, that where war is, there be all discommodities, no man can do his duty according unto his calling, as it appeareth now in Germany, the Emperor & the French king being at controversy: I warrant you there is little rest, or quietness. Therefore in this petition we pray unto god for our 〈◊〉 that they may rule and govern this realm well and godly, and keep us from invasions of alienates and strangers, and to execute justice, and punish malefactors: & this is so requisite that we cannot live without In this petition we pray for the king and all his officers. it. Therefore when we say, give us this day our daily bread: we pray for the king his counsellors and all his officers: but not every man that saith these words, understandeth so much. For it is obscurely included, so that none perceive it but those which 〈◊〉 and diligently consider the same. But S. Paul he expresseth it with more words plainly, saying: I exhort you to make supplications and prayers for all men, but specially pro regibus & qui in sublimitate constituti sun, for the kings and for those which be aloft, whereto 〈◊〉 ut placidam & quietam vitam agamus, that we To pray for rulers is to pray for ourselves also. may live godly and quietly, with all honesty and godliness. And when I pray for them I pray for myself. For I pray for them that they may rule, so that I and all men may live quietly and at rest. And to this end we desire a quiet life, that we may the better screw god, hear his word, and live after it. For in the rebels time I pray you what godliness was showed amongst them? they went so far (as it was told) that they defiled other men's wives: what godliness was this? In what estate think you were those faithful 〈◊〉 which at the same time were amongst them? they had sorrow enough I warrant you. So it appeareth, that where war is, there is right godliness 〈◊〉 and gone. Therefore to Good men lack no so 〈◊〉 among 〈◊〉. pray for a quiet life, that is as much as to pray for a godly life, that we may serve god in our calling, and get our livings uprightly. So it appeareth that praying for 〈◊〉 is as much as to pray for ourselves. They that be children, and live under the rule of their parents, or have tutonrs, they pray in this petition for their parents, and tutors. For they be necessary for their bringing up. And god will accept their prayer as well as theirs which be of age. for god hath no respect of persons: he is as ready to God respe cteth no persons. The, education of children. hear the youngest as the oldest. Therefore let them be brought up in godliness, let them know god. Let parents and tutors do their duties to bring them up so, that as soon as their age serveth, they may taste and savour god: let them fear god in the beginning, and so they shall do also when they be old. Because I speak here of Orphans, I shall exhort you to be pitiful unto them, for it is a thing that pleased god, as S. james witnesseth, saying: Religio pura. etc. It is a common speech amongst the people and much used, that they say, all religious houses are pulled down, why Religious howls are not pulled down. che is a very 〈◊〉 saying, and not true, for they are not pull led 〈◊〉. That man and that woman that live together god lie and quietly, doing the works of their vocation, and fear God; hear his word, and keep it: that same is a religious house, that is that house that pleaseth god. For religion, pure religion (I say) stadeth not in wearing of a monks cowl, but in righteousness justice and welldoings, and as 〈◊〉 james saith, in visiting the Orphans and widows, that lack their True Religion. husbands, Orphans that lack their parents to help them when they be poor, to speak for them when they be oppress said, herein standeth true religion, God's religion (I say:) The other which was used was an unreligious life, yea rather an hypocrisy. There is a terte in Scripture I never read it but I remember these religious houses. Estque recta homini via, cuius tamen 〈◊〉 iter est ad 〈◊〉, There is a Pro. 14. way, which 〈◊〉 seemed to men to be good, whose end is eternal perdition: when the end is nought, all is nought. So were these monks houses, these religious houses. There were many people, specially widows, which would give over The madness of such as did buy their 〈◊〉 〈◊〉 in abbeys. housekeping, and go to such houses, when 〈◊〉 might have done much good in maintaining of servants, and relieving of poor people, but they went their ways. What a madness was that? Again, how much cause we have to thank GOD, that we know what is true religion, that GOD hath revealed unto us the deceitfulness of those Monks, which had a goodly show before the world of great holiness, but they were naught within. Therefore Scripture sayeth, Quod 〈◊〉 est hominibus, abhominabile est coram Deo, That which is highly esteemed before men, is abominable before God. Therefore It is better to live in the fear of God than to be a monk. that man and woman that live in the fear of God, are muc he better than their houses were. I 〈◊〉 once a story of a holy man, some say it was saint 〈◊〉, which had been a long season in the 〈◊〉, eating nor drinking nothing, but 〈◊〉 and water: at the length he thought himself so holy, that there should be no body like unto him. Therefore he desired of God to know who should be his fellow in heaven? GOD made him answer, and commanded him to go to Alexandria, A Cobbler there he should find a Cobbler which should Thalbe saint Anthony's fellow in heaven. be his fellow in heaven. Now he went thither, and sought him out, and fell in acquaintance with him, and tarried with him three or four days to see his conversation. The cobblers matteus. In the 〈◊〉 his wife and he prayed together, than they went totheyr business, be in his shop, and she about her houswyferye. At dinner time they had bread and cheese, wherewith they were well content, and took it thankfully. Their children were well taught to fear GOD, and to say their Pater noster, and the Crede, and the ten Commandments, and so he spent his time in doing his duty truly, I warrant you he did not so many false stitches as cobblers do now a days. S. Anthony perceiving that, came to knowledge of himself, and laid away all pride and presumption. By this ensample you may learn that honest conversation and godly living is much regarded before god, in so much that this poor cobbler, doing his duty diligently was made S. Anthony's fellow. Such scholars 〈◊〉 bereligious houses. So it appeareth that we be not destituted of religious houses: those which apply their business uprightly and here god's word, they shallbe s. Anthony's fellows, that is to say, they shallbe numbered amongst the children of god. Further in this petition the man and wife pray one for the other. For one is a help unto the other, and so necessary Man 〈◊〉 〈◊〉 pray one for an other. the one to the other. Therefore they pray one for the other that god will spare them their lives, to live together qui etly and godly, according to his ordinance and institution: & this is good & needful. As for such as be not married, you shall know that I do not so much praise marriage, that I should think that single life is nought: as I have heard some which will scant allow single life. They think in their hearts that Some allow no single life. all those which be not married be nought, therefore the that have a 〈◊〉 saying amongst them? What? (say they) they be made of such metal as we be made of, thinking them to be nought in their living, which suspicions are damnable 〈◊〉 god. For we know not what gifts god hath given unto them therefore we cannot with good conscience condemn them or judge them. Truth it is marriage, is good and honourable amongst all men, as s. Paul witnesseth (& 〈◊〉 & fornicatores iudicavit dominus, And the lord shall and will judge God will judge adul 〈◊〉 and whore keepers. that is, coudemne adulterers, and whoremongers, but not those which live in single life: when thou livest in lechery, orarte a whore or whoremonger, than thou shalt be damned: but when thou livest godly and honestly in single life, it is well & allowable afore god: yea and better than marriage. For s. Paul saith, Volo vos absque solicitudine esse, I will love life is better than marriage. have you to be without carefulness, that is unmarried, and showeth the commodities, saying, They that be unmarried sct their minds upon god, how to please him, and to live after his commandements. But as for the other, the man is careful how to please his wife, and again, the woman how to please his wife, and again the woman how to please her husband: and this is S. Paul's saying of the one as well as of the other. Therefore I will wish you not to condemn single life, but take one with tother, like as saint Paul teacheth us: not so extol the one that we should condemn the other. For saint Paul praiseth as well single life as marriage, yea Saint Paul doth 〈◊〉 love life above marriage. and more to. For those that be single have more liberties to pray and to serve god, than the other, for they that be married have much trouble and afflictions in their bodies. This I speak because I hear that some there be which condemn single life: I would have them to know that matrimony is good, godly, and allowable unto all men, yet for all that, the single life ought not to be despised, or condemned, seeing that Scripture alloweth it: yea and he affirmeth that it is better than matrimony if it be clean without sin and offence. Further we pray here in this petition for good servants, We pray for trusty and true sir vantes. that god will send unto us good faithful and trusty servants for they are necessary for this bodily life that our business may be done, and those which live in single life have more need of good trusty servants, than those which are married. Those which are married can better oversee their servants. For when the man is from home at the least the wife overseeth them and keepeth them in good order. For I tell you Servants must be overseen. servants must be overseen and looked to, if they be not overseen what be they? it is a great gift of god to have a good servant. For the most part of servants are but eye servants: when their master is gone, they leave of from their labour, and play the sluggards, but such servants do contrary unto god's commandment, and shall be damned in hell for their slothfulness, except they repent. Therefore (I say) those that be unmarried have more need of good servants, than those which be married, for one of them at the least may always oversee the family. For as I told you before, the most part of servants be eye servants, they be nothing when they be not overseen. There was once a fellow asked a philosopher a question The master's 〈◊〉 maketh the 〈◊〉 fat. saying, quomodo saginatur 〈◊〉, how is an horse made 〈◊〉, the philosopher made answer saying: oculo dni, with his masters eye: not meaning that the horse should be fed with his master's 〈◊〉, but that the master should oversee the horse & take 〈◊〉 to the horse keeper, that that horse might be well fed. For when a man 〈◊〉 by the way and 〈◊〉 〈◊〉 his Inn and giveth unto the ostler his horse to walk, and so he himself sitteth at table and 〈◊〉 good cheer & forgetteth his horse, the ostler 〈◊〉 and saith, Sir how much 〈◊〉 shall I give unto your horse? he saith give him two. d. I warrant you this horse shall never be fat. Therefore a man should not say to the ostler, go give him: but he should see himself that the horse have it. In likemaner those that have servants must not only command them what they shall do, but they must see that it be done: they must be present, or else it shall never be done. One other man asked that same philosopher this question saying: What dung is it that maketh a man's land most fruitful in bringing forth much corn? Marry, The foot steps of the owner do 〈◊〉 the land, said he, Vestigia domini, the owner's footsteps: not meaning that the master should come and walk up and down and tread the ground, but he would have him to come and over see the servants tilling of the ground, commanding them to do it diligently, and so to look himself upon their work: this shall be the best dung (saycth the philosopher.) Therefore never trust servants except you may be assured of their diligence: For I tell you truly, I can come no where but I hear masters complaining of their servants. I think verily they fear not God, they consider not their duties. well I will 〈◊〉 them with this one text of Scripture, and than go forward in my matters, the prophet jeremy saith. Maledictus qui facit opus domini negligenter, an other tran jere. 48 slation hath fraudulenter but it is one in effect. Cursed be he 〈◊〉 〈◊〉 are cursed of god. saith the prophet jeremy that doth the work of the lord negligently or fraudulently take which you wil It is no light matter that god pronounceth them to be cursed. But what is cursed? what is it? Cursed is as much to say as it shall not go well with them, they shall have no luck, my face shallbe against them. Is not this a great thing? Truly consider it as you list, but it is no light matter to he cursed of God, which ruleth heaven and earth. And though the Prophet speaketh these words of warriors going to war, yet it may be spoken of all servants, yea of all estates, but specially of servants. For. S. Paul saith Domino Christo Servants serve the lord Christ. seruitis you servants (saith he) you serve the lord Christ, it is his work. Than when it is the lords work take 〈◊〉 how you do it: for cursed is he that doth it negligently. But where is such a servant as jacob was to Laban? how pain full was he? how careful for his masters profit? in so much jacob was a painful servant. 〈◊〉 Abbess 〈◊〉 servant. that when somewhat perished, he restored it again of his own. And where is such a servant as Eleazar was to Abraham his master? what a journey had he? how careful he was, and when he came to his journeys end, he would neither eat nor drink afore he had done his masters message, so that all his mind was gevenonly to serve his master, and to do according to his commandments: In so much that he would neither eat nor drink till he had done according to his masters will. Much like to our saviours saying: Cibus meus est ut faciam voluntatem eius qui misit me. This is my meat, to do the will of him that sent me. I pray you servants mark this Eleazar well, consider all the circumstances of his diligent and faithful service, and follow it: else if you follow it not, you read it to your own condemnation. Likewise consider the true service which joseph (that godly young man) did unto his master Potiphar, lieutenant Potiphar was lieutenant of the tour in Egypt. of the tower hue faithfully he served without any guile or fraud, therefore god promoted him so, that he was made afterwards the ruler over all Egypt. Likewise consider how faithful Daniel was in serving Daniel served king Darius. king Darius. Alack, that you servants be so stubborn hearted and will not consider this, you will not remember that your service is the work of the lord, you will not consider that the curse of god hangeth upon your heads for your slothfulness & negligence. 〈◊〉 〈◊〉 therefore & look to your duties. Now further whosoever 〈◊〉 this prayer with a good faithful heart, as he ought to do: he praith for all plough men & husbandmen: that God will prosper & 〈◊〉 their labour, for except he give 〈◊〉, all their labour & 〈◊〉 is 〈◊〉. Therefore it is 〈◊〉 to pray for them, that God may send his benediction by their labour, for without corn and This petition 〈◊〉 〈◊〉. such manner of sustenance we cannot live. And in that prayer we include all artificers: for through their labours god giveth us many commodities which we could not lack. We pray also for wholesome air. Item we pray for seasonable wether, when we have to much rain we pray for fair weather: again when we lack rain we pray that god will send rain. And in that prayer we pray for our cattle, that god will preserve them to our use, from all diseases: for without cattle we can not live, we can not till the ground nor have meat, therefore we include them in our prayer to. So you see that this prayer containeth innumerable things. For we pray for all such things as be expedient and needful for the preservation of this life. And not alone this, but we have here good doctrine and admonitions besides. For here we be admonished of the liberality of god our heavenly father, which he showeth daily over us. For our saviour This petition doth 〈◊〉 us in 〈◊〉 of gods libera litie. knowing the liberality of god our heavenly father come maundeth us to pray, if he would not give us the things we ask. Christ would not have commanded us to pray, if he had born an ill will against us. Christ would not have sent us to him. But our saviour knowing his liberal heart towards us, commandeth us to pray and desire all things at his hands. And here we be admonished of our estate and condition, 〈◊〉 we leasne that we are beggars. what we be, namely beggars. For we ask bread, of whom? marry of god. What are we than? Marry beggars, the great test lords and ladies in England are but beggars afore god. Seeing then that we all are but beggars, why should we then 〈◊〉 and despise poor men? 〈◊〉 us therefore consider that we be but beggars: let us 〈◊〉 〈◊〉 our stomachs, for if we consider the matter well, we are like as they 〈◊〉, afore 1. Cor 4. god: for saint Paul saith, Quid habes quod non accepisti? What hast thou that thou hast not received of god? Thou art The rich man is a beggar before God. but a beggar whatsoover thou art: and though there be some very rich and have great abundance, of whom have they it? of god. What saith he, that rich man? 〈◊〉 saith. Our father which art in heaven. Give us this day our daily bread: then he is a beggar afore god as well as the poorest man. Further how continueth the rich man in his riches? who made him rich? Marry god. For it is written, benedictio dei facit 〈◊〉 Prover the God's blessing maketh rich. that blessings of god maketh rich, except god bless, it standeth to no effect: for it is written. comedent & non 〈◊〉 〈◊〉 they shall eat but yet never be satisfied. 〈◊〉 as much as you will except god feed you, you shall never beful. So likewise as rich as a man is, yet he cannot augment his riches, nor keep that he hath except god be with him, except he bless him: therefore let us not be proud for we be beggars the best of us. Note here that our saviour biddeth us to say, Us: this Us: lappeth in all other men with my prayer. For every one of us prayeth for an other, when I say. 〈◊〉 us this day our daily bread. I pray not for myself only (if I ask as he biddeth me) but I pray for all other. Wherefore say I not, Our father give me this day my daily bread? for because god is not my god alone, he is a common god. And here we be admo nished to be friendly, loving and charitable one to an other, for what god 〈◊〉, I can not say this is my own: but I No man 〈◊〉 saith is is mine own to do do with it what I 〈◊〉 must say this is ours. For the rich man can not say: this is mine alone, god hath given it unto me for my own use. Nor yet hath the poor man any titel unto it, to take it away from him. No, the poor man may not do so, for when 〈◊〉 doth so, he is a thief afore god and man, but yet the poor man hath 〈◊〉 to the rich man's good, so that the rycheman ought to let the poor man have part of his riches, to help and to come for't? him withal. Therefore when god sendeth unto me much, it is not mine but Ours, it is not 〈◊〉 unto me alone, but I must help my poor neighbours withal. But here I must ask you rich men a question, how chanceth it you have your riches? we have them of god, you will say. But by what Poor 〈◊〉 〈◊〉 held rich men to goods. means have you then? by prayer you will say: we pray for the unto god, and he giveth us the same. Very well. But I pray you tell me, what do other men which are not rich? pray they not as well as you do? yes you must say, for you cannot deny it. Then it 〈◊〉 〈◊〉 that you have your riches not through your own prayers only but other men help you to pray for them. For they say aswell Our father, give us this day our daily bread as you do: and peradventure they be better than you be, and God heareth their prayer sooner than yours. And so it appeareth 〈◊〉 manifestly that you obtain your richesses of god, not only through your own 〈◊〉 but through other men's to. Other men help you to get them at god's hand, than it followeth that seeing you get not your richesses alone thorough your own prayer, but through the poor manspraier: it is meet that the poor man should have part of them, & you ought to 〈◊〉 his necessity & poverty. But what meaneth God by this inequality that he giveth to some an. 100 pound, unto this man. 5000. pound unto this man in a manner nothing at all, The rich man is god's treasurer. What meaneth he by this inequality? Here he meaneth that the rich aught to distribute his riches abroad amongst the poor, for the rich man is but god's officer, god's treasurer, he ought to distribute them according unto his Lord gods commandment. If every man were rich than no man would do any thing: therefore god maketh some rich and some poor. Again that the rich may have where to exercise his God sendeth the poor to the rich, charity, God made some rich and some poor: the poor he sendeth unto the rich to desire of him in gods name help & aid. Therefore you rich men when there cometh a poor man unto you, desiring your help, think none otherwise but god hath set him unto you, & remember that thy riches be not thy own, but thou art but a steward over them. If thou wilt not do it, than cometh in s. john which saith: He that hath that substance of this world, & seeth his brother lack & helpeth him not, hold remaineth the love of god in him? he speaketh not of them that have it not, but of them that have it: that saw man loveth not god, if he help not his neighbour having wherewith to do it. This is a sore & hard word: There be many which say with Many say they love god. their mouth, they love god: And if a man should ask here this multitude whether they love God or no: they would say 〈◊〉, god forbidden else. But if you consider their 〈◊〉 unto the poor, you shall see as saint john said, the love of god is not within them. Therefore you rich me ever 〈◊〉 〈◊〉 〈◊〉 This petition is god store house. you have your riches. be it a thousand 〈◊〉. yet you 〈◊〉 〈◊〉 〈◊〉 of this petition. For this petition, 〈◊〉 us this day our 〈◊〉 bread, is god's storehouse, gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his provision, & here you fetch it. But ever have in remembrance, that this is a common prayer, a poor man prayeth 〈◊〉 as thou, & peradventure god sendeth this riches unto thee for an other man's prayers sake, which prayeth for thee, whose prayeth is more effectual than thin own. And therefore you ought to be thankful unto other men, which pray for you un A remedy against 〈◊〉 k carefulness. to god & help you to 〈◊〉 your riches. Again, this petition is a remedy against this wicked carefulness of men, when they seek how to live, and how to get their linings, in such wise, like as if there were no god at all. And than there be some which will not labour as god hath appointed unto them: but 〈◊〉 〈◊〉 them to 〈◊〉 〈◊〉 〈◊〉 false ware, & deceive their neighbours, or to 〈◊〉 other men's 〈◊〉 or coneys. Those selowes are 〈◊〉 wide, let them come to god's 〈◊〉 house, that is to say, let them come to god, & call upon him with a good faith, saying: Our father give us this day our Daily bread, truly god will hear them. For this is that only remedy that we have here in earth, to come to his treasure house, & 〈◊〉 there such God promiseth to seed us daily. things as we lack. Consider this word daily, God promiseth us to feed us daily. If ye believe this, why use ye than falsehood and deceit? Therefore good people leave your falsehood, get you rather to this treasure house, than you may be sure of a living: for god hath determined that all that come unto him desi ring his help, they shallbe holpen, god will not forget them. But our 〈◊〉 is so great, we will not come unto him, we will rather go about to get our living with falsehood, than desire that same of hi. O what falsehood is used in England, yea in that hole world? It were not 〈◊〉 if the fire from heaven fell upon us like as it did upon that Sodomites, only for our falsehoods sake. I will tell you of some which are practised in my country A falls prac 'tice much v sed among the men of the country where I dwell. But I will not tell it you to teach you to do that same, but rather to abhor it. For those which use such deceitfulness shall be damned world without 〈◊〉, except they repent I have known some that had abarant 〈◊〉, they would fain have had a great deal of money for her, therefore they go & take a calf of another cow, & put it to this barren cow, & so come to that market, pretending that this cow hath brought that calf & so they sell their barant cow 6. 02. 8. 〈◊〉. dearer than they should have 〈◊〉 else. The man which bought the cow cometh home, peradventure he hath a many of children, and hath no more cattle but this cow, and thinketh he shall have some milk for his children: but when all things cometh to pass, this is a barrant cow, and so this poor man is deceived. The other fellow which sold the cow, thinketh himself a 〈◊〉 fellow, and a wise merchant, and he is called one that can make shift for himself. But I tell thee, who so ever thou art, do so if thou lust, thou shalt do it of this price: thou shalt go to the devil: and there be hanged on the fiery gallows world without end: and thou art as very a these as The 〈◊〉 de of these witty felllowes, is damnation except 〈◊〉 〈◊〉. when thou takest a man's purse from him going by the way, & thou sinnest as well against this commandment, Non 〈◊〉 furtum, Thou shalt do no theft. But these fellows commonly which use such deceitfulness and guiles, can speak so fine lie, that a man would think butter should scant melt in their mouths. I 〈◊〉 you one other falsehood: I know that some husband another country deceit. men go to the market with a quarter of corn: Now they would fain sell dear the worst as well as the best, therefore they use this policy, they go and put a strike of fine malt or corn in the bottom of the sack, than they put. 〈◊〉. strike of the worst that they had: than a good strike aloft in the sacks mouth, and so they come to the market. Now there cometh a byar, ask, Sir is this good malt? I warrant you saith he, there is no better in this town: and so he selleth all his malt or corn for the best, when there be but. two. strikes of the best in his sack. The man that buyeth it, thinketh he hath good malt, he cometh home: When he putteth the malt out of the sack, the strike which was in the bottom covereth the ill malt which was in the mids, and so the good man shall never perceyne the fraud, till he cometh to the occupying of the corn: tother men that sold it, taketh this for a policy, but it is a theft afore God, and he is The gains that he shall have that sell evil for good bound to make restitution of so much as those two strikes which were nought, were sold to dear, so much he ought to restore, or else he shall never come to heaven, if GOD be true in his word. I could tell you of one other falsehood, how they make 〈◊〉 to way much, but I will not tell it you. If you learn to do those falsehoods whereof I have told you now, then take the sauce with it, namely that you shall never see the bliss of heaven, but be damned world without end with the devil and all his angels. Now go to when it please you, use falsehood. But I pray you wherefore will you deceive your neighbour whom you ought to love as well as your own self? consider the matter good people what a dangerous thing it is to fall in that hands of the ever living God: leave falsehood, abhor it, be true & faithful in your calling, Querite regnum dei & justitiam 〈◊〉 & cetera omnia 〈◊〉 vobis. Seek the king doom of god and the righteousness thereof: than all things ne cessary for you, shall come unto you unlooked for. Therefore in this petition note first gods goodness how gentle God would have us to come to him for all 〈◊〉 ges. he is towards us, in so much that he would have us to come unto him and take of him all things. Then again, 〈◊〉 what we be, namely beggars, for we beg of him, why 〈◊〉 〈◊〉 us to leave stoutness and proudenes, and to be humble. Note what is Our, namely that one prayeth for an other and that this storehouse is common unto all men. Note against what we be when we be false, namely the children of the devil and enemies unto god. There be some men which would have this petition not to The mind of some 〈◊〉 ned men. import or contain these bodily things, as things which be to vile to be desired at god's hand: Therefore they expound it altogether spiritually, of things pertaining unto the soul only, which opinion truly I do not greatly like. For shall I trust god for my soul, and shall I not trust him for my body? Therefore I take it that all things necessary to soul and body are contained in this petition: and we ought to seek all things necessary to our bodily food only in this storehouse. But you must not take my sayings after such sort as though you should do nothing but sit and pray: and yet you should have your dinner and supper made ready for you. No not so, but you must labour, you must do the work of your vocation. Querite 〈◊〉 dei, seek the kingdom of heaven, you must set those two things together, works and prayer. The way to be sure of living. He that is true in his vocation, doth according as god willeth him to do, and then pray they unto god: that man or woman may be assured of their living, as sure (I say) as god is God. As for the wicked. in deed god of his exceeding mercy and liberalitle findeth them, and sometimes they far better than the good man doth: but for all that, the wicked man hath ever an ill conscience, he doth wrong unto god, he is an usurper, he hath no right unto it: the good and goodly man he hath right unto it, for he cometh by it lawfully, by his prayer and travail. But these 〈◊〉 men, think ye, say they this prayer The 〈◊〉 〈◊〉 man doth but mock god 〈◊〉 he prayeth. with a faithful heart? Our father which art in heaven, give us this day our daily bread: Think ye they say it from the bottom of their hearts? No no, they do but mock god, they laugh him to scorn, when they say these words. For they have their bread, their silver and gold in their 〈◊〉, in their chests, in their bags or bougets, therefore they have no savour of god, 〈◊〉 they would show themselves liberal unto their poor neighbours, they would open their chests and bags, and lay out and help their brethren in Christ. They be as yet but 〈◊〉; they say this prayer like as the Turk might say it. Consider this word Give, Certainly we must labour, yet we must not so magnify our labour as though we got our living by it. For labour as long as thou wilt, thou shalt have no profit by it except the lord increase thy labour. Therefore we must thank him for it, he doth it, he giveth it: to whom? laboranti, & 〈◊〉, unto him that laboureth and prayeth: that man that is so disposed shall not lack, as he saith, dabit 〈◊〉 sanctum 〈◊〉 illum, He will give the holy 〈◊〉, unto them that desire the same. Then we must ask: for he giveth not to 〈◊〉. In deed they have 〈◊〉 benefits: they live wealthily: but as I told you before, they have it with an ill conscience, not lawfully. Therefore Christ 〈◊〉 〈◊〉 saith. Solem 〈◊〉 〈◊〉 〈◊〉 super justos et iniustos. Iten, Nemo 〈◊〉 〈◊〉 show not who are in God's favour. 〈◊〉 an 〈◊〉 vel amore sir dignus. We can not tell outwardly by these worldly things which be in the favour of god & which be not: for they be common unto good and bad. But the wicked have it not with a good conscience The upright good man hath his living through his labour and faithful prayer, beware that you trust not in your labour, as though ye got your living by it: for as saint Paul saith. Qui plantat nihil est, neque qui tigat, sed 〈◊〉 dat incrementum deus. Neither 1. Cor. 3. he that planteth is aught, nor he that watereth, but god that giveth the increase: Except God give the increase all our labour is lost. They that be the children of this world, What they be that come not to god's storehouse. (as covetous persons, extorsioners, oppressoures, caterpillars, usurers) think you they come to god's storehouse? No no, they do not, they have not the understanding of it, they cannot tell what it meaneth. For they look not to get their livings at gods storehouse, but rather they think to get it with deceit and falsehood, with oppressions, and wrong doings. For they think that all things be lawful unto them, therefore they think that though they take other men's goods through subtlety and crafts, it is no sin. But I tell you, Those things which we buy or get with our labour, or are given us by inheritance or other ways, those things be ours by the law, which maketh meum and tuum mine and thine. Now all things gotten otherwise are not ours: as those things which be gotten by crafty conveyances, by guile and fraud, by robbery and stealing, by extortion and oppression, by handemaking, (or how soever you come by it, beside the God hateth alms of 〈◊〉 g 〈◊〉. right way) it is notyours in so much that youmay not give it for gods sake, for god hateth it. But you will say: what shall we do with the good gotten by unlawful means? Marry I tell thee, make restitution, which is the only way that pleaseth god. O lord what bribery, falsehood, deceiving, false getting of goods is in England? And yet for all that we hear nothing of 〈◊〉, which is a miserable thing. I tell you none of them which have taken their neighbours good from him by any manner of 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉. falsehood, none of them (I 〈◊〉) shallbe saved except they make resti tution, either in affect, or effect: in effect, when they be able, in 〈◊〉, 〈◊〉 they be not able in no wise. 〈◊〉 sayeth. Si impius egerit 〈◊〉. & rapinam 〈◊〉 〈◊〉. When the ungodly doth repent, and restoreth the good gotten wrongfully and unlawfully. For unlawful good aught to be restored again: without restitution look not for salvation. Also this is a true sentence used of s. Augustin. Non remittitur peccarum, nisi restituatur ablatum, Robbery, falsehood, or otherwise ill gotten goods, can not be forgiven of Ziche is an example for all 〈◊〉 to 〈◊〉. god, except it be restored again. Zacheus that good publican that common officer, he gave a good ensample unto all 〈◊〉 and extorsioners, I would they all would follow his ensample, he erercised not open robbery, he killed no man by the way: but with crafts and subtleties he deceived the poor. When the poor men came to him, he had them to come again an other day, and so delayed the time, till at the leugth he wearied poor men, & so gate somewhat of them. Such fellows are now in our time very good cheap: but 〈◊〉 will not learn the second lesson. They have read the first lesson, how Zache was a bribetaker, but they will not read the second, 〈◊〉 will not read 〈◊〉 second lesson. they say A. but they will not say B. What is the second lesson? 〈◊〉 quem defraudavi reddam quadruplum. If I have decetued any man, I will restore it four fold. But we may argue that they be not such fellows as Zache was, for we hear nothing of restitution, they lack right repentance. It is a wonderful thing to see that christian people will live in such an estate, wherein they know themselves to be damned: for when they go to bed, they go in the name of the devil. In summa, 〈◊〉 go to bed in the devils name. what so ever they do, they do it in his name, because they be out of the favour of god. God 〈◊〉 them not: therefore (I say) it is to be lamented, that we hear nothing of restitution. S. Paul sayeth. Qui furabatur non amplius furetur, he that stolen, let him steal no more. which words teach us, that he which hath stolen or deceived, and 〈◊〉 it, he is a strong these, so long till he restore again the thing taken, and shall look for no 〈◊〉 of his sins at gods hand, till he hath restored again such goods. There be some which say, repentance or 〈◊〉 will serve it is enough when I am 〈◊〉 for it. Those fellows can not tell what repentance meaneth. Look upon Zacheus, he did It is not e enough to be 〈◊〉. repent, but restitution by and by followed. So let us 〈◊〉 too: let us live uprightly and godly: and when we have done 〈◊〉 or deceived any body, 〈◊〉 us make 〈◊〉: and after beware of such 〈◊〉, of such 〈◊〉, 〈◊〉 〈◊〉 let us call upon God, and 〈◊〉 to 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what it 〈◊〉 I told you. 〈◊〉 〈◊〉 I have occasion to speak of the 〈◊〉 〈◊〉 〈◊〉: for I fear if I should leave it so, some of you would 〈◊〉 〈◊〉 wrongfully, and affirm, that all things should be There is 〈◊〉 in things. 〈◊〉. I say not so. Certain it is, that God hath 〈◊〉 proprieties of things, so that that which is mine, is not thine: and what thou hast I can not take from thee. If all things were common, there could be no theft, & so this 〈◊〉 Non 〈◊〉 furtum. Thou shalt not 〈◊〉, were in vain, butit He 〈◊〉 hath things by the 〈◊〉 of his 〈◊〉 trey hath well. is not so. The laws of the realms make 〈◊〉 & 〈◊〉, mine and 〈◊〉. If I have things by those laws, than I have them well. but this you must not forget that s. Paul saith Sitis necesitatibus sanctorum communicantes, Relieve the necessity of those which have need. Things are not so common, that another man may take my good from me, for this is theft: but they are so common that we ought to distribute them unto the poor, to help them & to comfort them with it: we ought one to 〈◊〉 an other: for this is a standing sentence: Qui habue rit substantiam huius mundi, & viderit fratrem suum necessitatem 〈◊〉 〈◊〉. habere & clauserit viscera sua ab co, quomodo 〈◊〉 Dei manet in eo? He that hath the substance of this world, & shall 〈◊〉 his brother to have need, & shutteth up his entire affection from him, how dwelleth the love of God in him? There was a certain manner of having things in common in the time of the apostles. For some goodmen (as Bernabas was) sold their lands and possessions, and brought the money The cause which 〈◊〉 had things in 〈◊〉. unto the apostles, but that was done for this cause: there was a great many of christian people at: that time entreated very ill in so much that they left all their goods. Now such folk came unto the apostles for and & help. Therefore those which were faithful men, seeing the poverty of their brethren went & sold that that they had, & spent the 〈◊〉 amongst such poor 〈◊〉 and Saphi 〈◊〉 his 〈◊〉 which were newly made christians. Amongst other which sold their goods, there was one Anavias' & Zaphira his wife two very subtle persons: they went and sold their good so, but they 〈◊〉 a wise part, they would not stand in danger of the losing of all their goods: Therefore they agreed together, & took the one part from the money, & laid it up: with tother part they came to Peter, affirming that to be the whole money. For they thought in their hearts like as all unfaithful men do. It is good 〈◊〉 wise. We can not tell how long this religion shall abide: it is good to be wise, & keep somewhat in store, what soever shall 〈◊〉. Now Peter knowing by the holy ghost their falsehood, first 〈◊〉 him with one word, and after her too: which in deed is a fearful ensample, whereby we should be monished to beware of lies and falsehood. For though god punish the not by and by as he did this 〈◊〉, yet he shall find thee, surely he will not forget the. Therefore 〈◊〉 here to take heed of falshad I 〈◊〉 to beware of falsehood. and beware of lies. For this 〈◊〉, this wilful Ananias I say, because of this wilful lie, went to hell with his wife: and there shallbe punished world without end. where you see what a grievous thing it is to make a lie: This 〈◊〉 needed not to sell his 〈◊〉, he had no such command ment: but seeing he did so, & then came and brought but half the price, making a pretence as 〈◊〉 he 〈◊〉 brought all, for that he was punished so 〈◊〉. O what lies are made now adays in England here and there in the markets, truly it is a pitiful thing that we nothing 〈◊〉 it. This one 〈◊〉 of Ananias and 〈◊〉, their 〈◊〉 is able Ananias was punished for his 〈◊〉. to 〈◊〉 the whole world. You have hard now how 〈◊〉 had things in common in that first 〈◊〉 〈◊〉 s. 〈◊〉 〈◊〉 〈◊〉 us how things ought to be in 〈◊〉 〈◊〉 〈◊〉 saying, 〈◊〉 'tis 〈◊〉 〈◊〉 〈◊〉, help the 〈◊〉 of those which be poor. Our good is not so ours, that 〈◊〉 We may not do what we 〈◊〉 with our goods may do with it what us 〈◊〉, 〈◊〉 we ought to 〈◊〉 it unto them which have need. No man (〈◊〉 I 〈◊〉 you 〈◊〉) ought to 〈◊〉 away my good 〈◊〉 〈◊〉 but I 〈◊〉 to 〈◊〉 〈◊〉 that that I may spare, and help the poor 〈◊〉. 〈◊〉 〈◊〉 saith s. Paul: distribute 〈◊〉 〈◊〉 that poor let 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 help them 〈◊〉 〈◊〉 things as you may spare. For so it is 〈◊〉, Cui plus datum est, plus 〈◊〉 ab illo, 〈◊〉 that 〈◊〉 much must make 〈◊〉 for much and if he have not spent it well, he must make the 〈◊〉 account: But I speak not this to 〈◊〉 poor 〈◊〉 〈◊〉 labour, He that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉. for we must labour, and do the works of our 〈◊〉 〈◊〉 one in his calling, for so it is written, 〈◊〉 〈◊〉 〈◊〉 manducabis & bene tibi 〈◊〉, thou 〈◊〉 eat thy 〈◊〉 〈◊〉, and it shall go well with thee: that is to say, every man shall work for his 〈◊〉, & shall not be a 〈◊〉, as a great many be: every man shall labour and pray, than god will send him his living: s. 〈◊〉 saith: Qui non laborat, non 〈◊〉; He that laboureth not, let him not eat. Therefore those lubbers which will not labour, and might labour 〈◊〉 that will not labour. it is a good thing to punish them according unto the kings most godly statutes. For god himself saith, In sudore vul 〈◊〉 〈◊〉 〈◊〉 pane 〈◊〉, in the sweat of thy face thou shalt eat thy bread. Than 〈◊〉 in s. 〈◊〉 which saith. Magis We must labour that we may have where with to 〈◊〉 leave the poor. 〈◊〉 〈◊〉 〈◊〉 digentibus, let him labour the sorer that he may have where with to help the poor, & Christ himself saith. Melius 〈◊〉 〈◊〉, 〈◊〉 〈◊〉, it is better to give than to take. So Christ & all his apostles, yea the whole scripture admonisheth us ever of our neighbour to take heed of him, to be pitiful unto him: but god knoweth, there be a great many which care little for their neighbours. They do like as 〈◊〉 did, when god asked him, Cain, where is thy brother Abel? 〈◊〉 men 〈◊〉 like unto Cain. what? (saith he) am I my brother's keeper? So these rich franklings these covetous fellows, they scrape all things to themselves, they think they should care for no body 〈◊〉, but for themselves: god 〈◊〉 the poor man to labour the so 〈◊〉, to that end that he may be able to help his poor neighbour how much more ought the rich to be liberal unto them? But you will say, here is a marvelous doctrine, which 〈◊〉 nothing but give, give, if I shall follow give give is a 〈◊〉 leus 〈◊〉 〈◊〉 to the 〈◊〉 man. this doctrine, I shall 〈◊〉 so much, that at the length I shall have nothing left for myself. These be words of 〈◊〉, he that speaketh such words 〈◊〉 a 〈◊〉 man. And I pray you tell me, have ye heard of any man that came to poverty, because he gave unto the poor? have you herd tell of such a one? No, I am sure you have not. No man cometh 〈◊〉 po 〈◊〉 by 〈◊〉 the poor. And I dare lay my head to pledge for it, that no man living hath come, or shall hereafter come to poverty because he hath been liberal in helping the poor. For God is a true god, and no liar: he promiseth us in his word that we shall have the more by giving to the needy. Therefore that way to get is, to scatter that that you have. give & you shall gain: If you ask me how shall giving is gaining, if we geue as we should: I get riches? I make that this answer: Scatter that that thou hast: for 〈◊〉, is gaining. But you must take heed & scatter it ac 'cording unto gods will & pleasure: that is, to relieve the poor withal, to scatter it amongst the 〈◊〉 of Christ, who soever giveth so, shall surely gain. for Christ saith, Date, & dabitur vobis, 〈◊〉 & it shallbe given unto you. Dabitur, it shallbe given unto you. This is a sweet word, we can well away with that: but how 〈◊〉 we come by it? Date, give. This is the way to get, to relieve the poor. Therefore this is a false and wicked 〈◊〉 to think that with giving unto the poor we shall come to poverty. What a giver was Loath, that good man: came he to Loath was a large 〈◊〉 poverty through giving? No, no, he was a great rich man. Abraham, that father of all believers, what a liberal man wash, in somuch that he sat by his door watching when any body went by the way that he might call him, & relieve his necessity. what? came he to poverty? No no, he died a great rich man. Therefore let us follow that ensample of Loath & Abraham: let us be liberal, Abraham was a liberal man 〈◊〉. & than we shall augment our stock. For this is a most certain & true word, Date & dabitur vobis, give, & it shallbe given unto you. but we believe it not, we can not a 〈◊〉 with it. The most part of us are more given to take 〈◊〉 〈◊〉 poor, than to relieve their 〈◊〉. They be so careful for their children, that 〈◊〉 We can not away with this 〈◊〉 〈◊〉. cannot tell 〈◊〉 they be well, 〈◊〉 purchase this house & that house: but what saith the prophet? Who qui 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 woe be unto you that 〈◊〉 house to house, that curse of god hangeth over your heads. Christ saith, Qui 〈◊〉 〈◊〉 vel 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 me, 〈◊〉 est me 〈◊〉, He that loveth his father or mother, Who the be that rey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god or children more than me, he is not meet for me. Therefore those which 〈◊〉 & gather ever for their children & in that mean season forget the poor, whom God would have relieved, these I say) regard 〈◊〉 〈◊〉 more than gods commandements. For their children must be set up, and the poor miserable people is forgotten in the mean season. There is a common Happy is the child whose 〈◊〉 〈◊〉 to the 〈◊〉 saying amongst the worldlings, Happy is that child whose father goth to the devil: but this is a worldly happiness. The same is seen when the child can begin with. 〈◊〉. hundred 〈◊〉 where as his father began with nothing, it is a wicked happiness if the father gate those goods wickedly. And there is 〈◊〉 doubt but many a father goeth to the devil for his child's 〈◊〉, in that he neglected gods 〈◊〉, scraped for his child, and forgot to relieve his poor miserable neighbour. We have in Scripture, Qui 〈◊〉 pauperis, 〈◊〉 Deo, Who so ever hath pity over the poor, he dareth unto god upon usury, that is to say, God will give it unto him again with increase: this is a lawful and godly usury. 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Certain it is, that usury was allowed by the laws of this 〈◊〉, yet it 〈◊〉 not that usury was godly, nor allowed before god. For it is not a good argument, to say it is forbidden to take. x. li. of the hundred, 〈◊〉 I may take five. Like as a thief can not say, it is forbidden in that law to steal. xiii. d. ob. No good 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ergo I 〈◊〉 〈◊〉. vi. d. or. three d. or. two. d. No no, this reasoning will not serve afore god. For though the law of this realm hangeth him not, if he steal. iiii. d. yet for all that he is a thief before god, and shallbe hanged on the fiery gallows in hell. So he that occupieth usury, though by the laws of this realm, he might do it without punishment (for the laws are not so precise) yet for all that he doth wickedly in the sight of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both 〈◊〉. god. For usury is wicked before god, be it small or great: like as theft is wicked. But I will tell you how you shalbeusurers to get much gain: give it unto the poor, than God will give it to the with gain, give. xx. d. and thou shalt have. xl d. If god be 〈◊〉 we can not lose 〈◊〉 〈◊〉. It shall come again (thou shalt not lose it) or else God is not god. What needeth it to use such deceitfulness & falsehood to get richesses: Take a lawful way to get them, that is, to scatter To 〈◊〉 〈◊〉 〈◊〉 we have 〈◊〉 the 〈◊〉 way 〈◊〉 〈◊〉 this abroad that thou hast, & than 〈◊〉 shalt have it again with great gains, quadruplum, 4. times, saith scripture. Now gods word saith that I shall have again that which I laid 〈◊〉 with usury, with gain. Is it true that god saith? yes, than let me not think that giving unto the poor doth 〈◊〉 〈◊〉 stock 〈◊〉 god saith the contrary, namely that it shall increase: or else we make God a liar. For if I believe not his sayings, than by mine 〈◊〉 I make him a liar, as much as is in me. Therefore learn here to commit bsurie, and specially you rich men, you must learn this lesson well, for of you it is A lessó for rich men written. Who 〈◊〉 hath much, must make account for much: and you have much, not to that end, to do with it what you lust, but you must spend it as God appointeth 〈◊〉 in his word to do. For no rich man can say before god, this is my own. No, he is but an officer over it, an almener gods treasurer. Our saviour saith, Omnis qui reliquerit agrum etc. centuplum accipiet. Who soever shall leave his field, shall receive it again an hundred fold. As if I should be examined now of the papists, if they should ask me, believe you in the mass? I say No, according unto god's word and my conscience, it is nought, it is but deceitfulness, it The mass is the 〈◊〉 doctrine. is the 〈◊〉 doctrine. Now I must go to prison, I leave all things behind me, wife and children, good and land, and all my friends: I leave them for Christ's sake, in his quarrel. What saith our saviour unto it, Centuplum accipiet, I shall have an hundred times so much. Now though this be spoken in such wise, yet it may be understanden of alms giving to. For that man or woman that can find in their hearts for gods sake to leave. r. s. or. r. li. they shall have an hundred fold again in this life, & in the world 〈◊〉 come life everlasting. If this will 〈◊〉 move our hearts, than they are more than stome and slintie, than our 〈◊〉 is just and well deserved. Stony and 〈◊〉 her 〈◊〉. For to give alms it is like as when a man cometh unto me, & desireth an empty purse of me: I lend him the purse he cometh by and by and 〈◊〉 it full of money, & giveth it me: So that I have now my purse again, & the money to. So it is to give alms, we lend an empty purse, and take A good si 〈◊〉. a full purse for it. Therefore let us persuade ourselves in our hearts, that to give for god's sake, is no 〈◊〉 unto us but great gain. And truly the poor man doth more for the rich man, in taking things of him, than the rich doth for the Scarce any rich man will beleus this. 〈◊〉 in giving them. For the rich giveth but only 〈◊〉 goods: but the poor giveth him by the promise of god all 〈◊〉. Quotidianun, Daily. here we learn to cast away all carefulness, and to come to this storehouse of god, where we shall have all things competent both for our souls and bodies. Further in this petition we desire that god will feed 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 gie. not only our bodies but also our souls: and so we pray for the 〈◊〉 of preaching. For like as the body must be fed daily with meat: so the soul requireth her meat, which is the word of god. Therefore we pray here for all the clergy, that they may do their duties, and feed us with the word of god according to their calling. Now I have troubled you long, therefore I will make an end: I desire you remember to resort to this storehouse: whatsoever ye have need of, come hither, here are all things necessary for your soul and body, only desire them. But you have heard how you must What apparel they must have that will come to God's store house. be appareled, you must labour and do your duties, and than come & you shall find all things necessary for you: And specially now at this time let us resort unto god, for it is a great brought, as we think, and we had 〈◊〉 of rain. Let us there fore resort unto our loving father, which promiseth, that when we call upon him with a faithful heart, he will hear us. Let us therefore desire him to rule that matter so, that we may have God heard Elias 〈◊〉 our bodily 〈◊〉. we have the ensample of Elias, whose prayer god heard: therefore let us pray this 〈◊〉, which our saviour and redeemer Jesus Christ himself taught us, saying: Our father which art in heaven. etc. Amen. The. vi. Sermon upon the lords prayer made by master Hugh Latymer. ET remit nobis debita nostra sicut & nos re mittimus debitoribus nostris, And forgive Never man said this 〈◊〉 with his heart, but he had forgiveness us our trespasses as we forgive them that trespass against us. This is a very good prayer if it be said in faith with the whole heart. There was never none that did say it with the heart, but he had forgiveness, and his trespasses, and all his sins were pardoned & taken from him. As touching that former petitions, I told you that many things were contained in them, which you may perceive 〈◊〉 by that that I have said, 〈◊〉 partly by 〈◊〉 & 〈◊〉. Truly there is a great doctrine in it, yet we 〈◊〉 it to be but a light matter to understand the lords prayer, but it is a great thing. Therefore It is a great thing to 〈◊〉 the lords prayer. I would have you to mark it well. But spccially keep in your remembrance how our saviour teacheth us to know the liberality of god, how god hath determined to help us, in so much that we shall lack nothing, if we come to his treasure house, where is locked up all 〈◊〉 necessary for our souls and bodies. Further consider by the same petition that we be but beggars all together. For the best of us hath need to say daily: 〈◊〉 he best of 〈◊〉 is 〈◊〉 a beggar. Our father, give us this day our daily bread. I would these proud and lofty fellows would consider this, namely that they be but beggars as S. Paul saith. Quid habes, quod non accepisti: what have ye that you have not gotten with begging. Yet most above all things, I would have you to consider this word Our, for in that word are contained great mysteries, and much learning. All those that pray this prayer (that is to say, all Christian people) help me to get my living at gods hand: and therefore (as I told you before) they ought to be partakers of my substance, seeing they help to get my living Every man helpeth to get others 〈◊〉. at god's hand: for when they say Our, they includs me in their prayers. Again 〈◊〉 the remedy against carefulness, which is, to trust in god, to hang upon him, to come to his treasure house, and then to labour, and to do the works of our vocati on: then undoubtedly God will provide for us, we shall not lack. Therefore learn to trust upon the lord, and leave this wicked 〈◊〉, whereof our 〈◊〉 monisheth us. Specially I would have you to consider what a wicked 〈◊〉 on this is, to fantasy that giving to the poor is a diminishing of our goods. I told you of late of the proprieties of things how things 〈◊〉, and how 〈◊〉 be not ours; all those things 〈◊〉 men 〈◊〉 pro 〈◊〉 in things. which we have either by laboar or by inheritance, or else by gifts, or else by buying all those things which we have by such titles be our own: but yet not so, that we may spend them according to our own pleasure. They be ours upon that condition that we shall spend them to the honour of god, and 〈◊〉 of our neighbours. And here I spoke of 〈◊〉, how we ought to make amends unto that man, 〈◊〉 we have deceived, or taken good wrongfully from him. There be some men which think there is no other theft but only taking purses and killing men by the way, or stealing other men's good: Those men are much deceived: For there be 〈◊〉 genera furti, a great number of thieves. What was this but a 〈◊〉 when Esay saith, principes tui infideles so 〈◊〉 furum, Prince's companions of thieves. Thy princes are 〈◊〉 and are companions with thieves. This was a theft, but it was not a common theft, it was a 〈◊〉 theft: they could tell how to weary men, and so to take 〈◊〉 of them. Such 〈◊〉 was Zachei, he rob not men by the high way, but he was an oppresser, & forced men to pay more than they ought to pay: which his so doing, was as well a theft, as if he had rob men by the high way. There be many which follow Zachee in his yllnes, but there Few follow Zache in this point. be but few, or none at all, which will follow him in his goodness. Siquem 〈◊〉 reddam quadruplum, If I have deceived any man, I will pay it again four fold. I would wish that all bribers 〈◊〉 false tollers would follow his 〈◊〉. But I tell you without restitution, there is no salvation. This is a certain sentence, allowed and approved, first by the holy scripture. 〈◊〉 by all the writers that ever wrote upon scripture, yea the very scholedertors, (as bad Restitution is 〈◊〉 of 〈◊〉 〈◊〉. 〈◊〉. as they were) yet they never 〈◊〉 in that, but said 〈◊〉 famae 〈◊〉 〈◊〉 sunt opera debita, We ought to make 〈◊〉 of a 〈◊〉 good name, and of his goods taken from him wrongfully: that is to say, when we have 〈◊〉 any body, we ought to 〈◊〉 him amend 〈◊〉 when we have taken any man's good wrongfully, we ought to make him 〈◊〉, else we shall never be sauch, for god abhorreth me, and all things that I 〈◊〉, 〈◊〉 〈◊〉 before him. Remit, who is in this world which hath not need to say, Lord forgive me? No man huing, nor never was: nor shallbe, (our 〈◊〉 only excepted) he was agnus immaculatus, an unde 〈◊〉 〈◊〉. I 〈◊〉 a versc which I learned almost 4c. years We 〈◊〉 for 〈◊〉 c 〈◊〉 ges to 〈◊〉 〈◊〉 〈◊〉 for other some ago, which is this, Saepe praecor 〈◊〉, mortemque deprecor idem. I pray many times for 〈◊〉 to coure: and again I pray that he shall not come. This verse put 〈◊〉 in Precor and deprecor. Precor, is when I would same have a thing, deprecor, is when I would avoid it. Like as Elias the prophet we pray to be delivered from them. when jezabel had killed the prophets of the lord, Elias being in a hole in the mount, desired of god to die, and this is precor. Now deprecor is his contrarium, when I would avoid the thing than I use deprecor. Now in the lord prayer till hither we have been in precor that is to say, we have Now we come to de sre god to take things from us. desired things at gods haude. Now 〈◊〉 deprecor, I desire him now to remove such things which may 〈◊〉 me 〈◊〉, as 〈◊〉 which doth harm, therefore I would have him to take away my trespasses. Now who is in the world or ever hath been, which hath nor need to say this deprecor, to desire god to take from him sins, to forgive him his tres passes. Truly no saint in heaven, be they as holy as ever they will, yet they have had need of this deprecor, they have had need to say, lord forgive us our trespasses. Now you ask wherein standeth our righteousness? Answer. In that that Our goodness standeth in god's goodness. god forgiveth unto us our unrighteousness. Wherein standeth our goodness? In that that god taketh away our illness, so that our goodness standeth in his goodness. In the other petition we desire all things 〈◊〉 for our bodily life, as long as we be here in this world. unusquisque enimtempus certum haber predefinitum à domino. For every man hath a certain time appointed him of god, and god hideth that same time from us: for some die in young age, some in old age, according as it pleaseth him: he hath not manifested to us the time, because he would have us at all times ready: else Why god 〈◊〉 from us our last day. if I knew the time, I would presume upon it, and so should be worse. But he would have us ready at all times and therefore he hideth the time of our death from us. And it is a come mon 〈◊〉: there do come as many skins of calves to the market as do of bulls or kine. But of that we may be sure there shall not fall one hear from our head without his will, & we shall not die before that time that god hath appointed unto God hath 〈◊〉 〈◊〉 hour of our death. us, which is a comfortable thing, specially in time of sickness or wars. For there be many men which are afraid to go to war, & to do the king service, for they fear ever they shallbe 〈◊〉. Iten 〈◊〉 & persons be afraid when there cometh a sickness in that town therefore they were wont commonly 〈◊〉 get 〈◊〉 out of that way, & sand a friar thither, which did nothing else but rob and spoil them: which doings of the vicar was damnable, for it was a diffidence & a mistrust in god. Therefore ye An 〈◊〉 tion to curates. 〈◊〉, persons, or curates, what name so ever you bear, when there cometh any sickness in your town, leave not your flock 〈◊〉 a pastor, but comfort them in their distress, and believe certainly that with your well doings you cannot shorten your lives. Like wise thou subject, when that art commanded by the king, or his officers, to go to war, to fight against the A man can not shorten his life by well doing king's enemies, go with a good heart and courage: not doubting but that god will preserve thee, and that thou canst not shorten thy life with well-doing. Peradventure god hath appointed thee to die there, or to be slain: Happy art thou when thou diest in gods quarrel. For to fight against the king's enemies, being called unto it by the magistrates, it is god's service: therefore when thou dicst in that service with a good faith, happy art thou. There be some which say, when their friends are slain in battle, O if he had tarried at home, he should not have lost his life: these sayings are nought. For god hath appointed every man his time. To go to war in presumptiousnes without an ordinary calling, such going to war I allow not: but when thou art called, go in that name of that lord, and be well assured in thy heart, that thou 〈◊〉 not shorten thy life with well doing. 〈◊〉 forgive us, Here we sue for our parden: and so we We suefor a pardon. acknowledge ourselves to be offenders. For the ungilty needeth no pardon. This pardon or remission of sins is so ne cessary, that no man can be saved without it. Therefore of remission standeth the christian man's life: for so saith David: Beati quo rum remissae sunt 〈◊〉 & quorum recta 〈◊〉 peccata. Who is 〈◊〉 of god: Marry he whose iniquities are forgiven, & whose sins are covered. He saith not: blessed be they which They that 〈◊〉 〈◊〉 ned 〈◊〉 no where. have never sinned. For where dwell such fellows, which never sinned? Marry no where, they are not to be gotten. Here the Prophet signified that all we be sinners: for he 〈◊〉, quorum peccata sunr remissa, whose sins are pardoned: And here we be painted out in our colours, else we would be proud, & so he saith in that gospel. Cum sitis mali. There he geneth us our own title and name, calling us wicked and ill. There is neither man nor woman that can say they have no The blood of Christ is 〈◊〉 〈◊〉 the sins of all the 〈◊〉, sin, for we be all sinners. But how can we hide our sins? Marry the blood of our saviour Jesus Christ hideth our sins and washeth them away. And though 〈◊〉 man had done all the worlds sins, sens Adam's time, yet he may be remedied by the blood of Jesus Christ: if he believe in him, he shall be cleansed from all his sins: Therefore all our comfort 〈◊〉 in him, in his love and kindness. For Saint Paul saith: Charitas operit multitudinem 〈◊〉. So doth in 〈◊〉 the love of our Saviour Jesus Christ: His love towards us, covereth and taketh away all our 〈◊〉: in so much that the almighty God shall not condemn us, nor the devil shall not prevail against us. Our nature is ever to hide sin, and to Our nature is to cloak sin. cloak sin: but this is a wicked hiding, and this hiding will not serve. Videt & requiret, he seeth our wickedness, and he will punish them, therefore our hiding can not serve us. But if you be disposed to hide your sins, I will tell you how you shall hide 〈◊〉. first acknowleage them, and than believe in our saviour Christ, put him in trust withal: he will 〈◊〉 his father, for to that end he came into the world, to save sinners. This is the right way to hide sins, not to go and excuse them, or to make them no sins. No no, the 〈◊〉 saith: Beatus vir cui dominus non imputat iniquitatem, Psal. 71. Who it is that is blessed. Blessed is that man to whom the Lord imputeth not his sins: He saith not, Blessed is he that did never sin: but blessed is he, to whom sin is not imputed. And so here in this petition we pray for remission of our sins: which is so requisite to the beginning of the spiritual life that no man can come thereto, except he pray for remission of his sins, which standeth in Christ our redeemer: he hath washen and cleansed our sins, by him we shallbe clean. But how shall we come to Christ? how shall we have him? I hear that he is beneficial, as scripture witnesseth, 〈◊〉 The way to come to 〈◊〉. est apud Deum redemptio. There is full and plenteous redemption by him. But how shall I get that? How shall I come unto it? Marry by faith: Faith is the hand wherewith we 〈◊〉 his benefits, therefore we must needs have faith. But how shall we obtain faith? Faith in deed bringeth Christ, and Christ bringeth remission of sins, but how shall we obtain faith? Answer S: Paul teacheth us this, saying, 〈◊〉 ex 〈◊〉, Faith cometh by hearing of god's word. Then if we will come to faith, we must hear god's word: if we must hear gods word, than we must have prea cheers which be able to tell us gods word. And so it appeareth that in this petition we pray for preachers: we pray unto god that he will send men amongst us, which may teach us the 〈◊〉 neglected. way of everlasting life. Truly it is a pitiful thing to see scho les so neglected, scholars not maintained, every true christian ought to lament the same. But I have good hope, since God hath done greater things in taking away and extirping out all popery, that he will send us a remedy for this matter to. I hope he will put into the magistrates heart, to consider those 〈◊〉 cometh by preaching. things: for by this office of preaching GOD sendeth faith. This office is the office of salvation: for it hath pleased God, per stultitiam predicationis saluos facere credentes, by the foolishness of preaching to save the believers. So (I say) we pray for this office which bringeth faith: faith bringeth to Christ, Christ bringeth remission of sins, remission of sins bringeth everlasting life. O this is a godly prayer, which we ought at all times to say, for we sin daily, therefore we had need to say daily, forgive 〈◊〉. 142. us our trespasses, and as David saith, Ne intres in iudi cium cum servo 〈◊〉, lord enter not into judgement with thy servant, for we be not able to abide his judgement, if it were not for this pardon, which we have in our saviour Jesus Christ we should all perish eternally. For when this word Remit, 〈◊〉 might have been saved if 〈◊〉 had said this 〈◊〉 〈◊〉 a good 〈◊〉. the. was spoken with a good faith, and with a penitent heart, there was never man but he was heard. If judas (that traitor) had said it with a good faith, it should have saved him: but he forgot that point, he was taught it in deed, our saviour himself taught him to pray so, but he forgot it again. 〈◊〉 he remembered that point, he 〈◊〉 Remit, Lord forgive me and so he obteyved his pardon, and so shall we do: for we be ever in that case, that we have need to say Remit lord forgive us, for we ever do amiss. But here is one addition, one hanger on. As we forgive 〈◊〉 〈◊〉 trespass against us. What 〈◊〉 this: In deed it 〈◊〉 after the words, as though we might or should me rite remission of our sins with our 〈◊〉: as for an ensample. That man hath dene unto me a foul turn, he hath wronged me: at the length he 〈◊〉 his 〈◊〉, and cometh to me, and 〈◊〉 me to 〈◊〉 him, I forgive 〈◊〉. Do I now in 〈◊〉 〈◊〉 neighbour his sins which he hath done 〈◊〉 〈◊〉, 〈◊〉 I (I say) 〈◊〉 or 〈◊〉 at Our forgiving other deserveth not forge 〈◊〉 at God's hand gods hand 〈◊〉 of my 〈◊〉 〈◊〉? No, no, god 〈◊〉; 〈◊〉: for if this should 〈◊〉 so, them 〈◊〉 well Christ, it 〈◊〉 him clean away, it diminisheth his honour, and it is 〈◊〉 〈◊〉 wrought against Christ. This 〈◊〉 〈◊〉 in 〈◊〉 paste taught openly in the 〈◊〉, & in the schools but it was 〈◊〉 〈◊〉 a gainste Christ. treason against Christ, for in him only, and in nothing else, neither in 〈◊〉 nor in earth, is 〈◊〉 〈◊〉: unto him only pertaineth this honour. For remission of sins, wherein consisteth 〈◊〉 〈◊〉, is such a treasure, that passeth all 〈◊〉 〈◊〉, it must not be our merits that shall 〈◊〉 but his: he is our comfort, it is the 〈◊〉 of Christ and his blood shedding that cleanseth us from our sins. Therefore whosoever is minded contrary unto this he robbeth 〈◊〉 of his majesty: Factus est reus lesae 〈◊〉, and so 〈◊〉 himself into everlasting 〈◊〉. For though the works which we do be good outwardly, and god be pleased 〈◊〉 〈◊〉, yet they be not perfect, for we believe unperfectly we love unper Our do inges are all unperfect. fectly, we suffer unperfectly notas we ought to 〈◊〉, & so all things that we do are done imperfectly. But our saviour, he hath so 〈◊〉 the matter, and taken away our unperfectness so, that they be counted now before God most perfect and holy, not for our own sake, but for his sake: and though they be not perfect, yet they be taken for perfect: And so we come We come to 〈◊〉 by Christ. to perfectness by him. So you see as touching our salvation we must not go to working, to think to get everlasting 〈◊〉 with our own doings. No, this were to deny Christ. Salvation, and remission of sins, is his gift, his own and free 〈◊〉. As touching our good works which we 〈◊〉, GOD will reward them in heaven, but they can not get heaven. Therefore 〈◊〉 every man do well, for it he shallbe well rewarded: but let them not think that they with their doings may get heaven, for so doing, is a robbing of Christ. What shall we learn now by this addition, where we say. As we forgive them that trespass against us, I 〈◊〉 you this addition is put unto it, not without great cause, for our saviour being a wise and perfect 〈◊〉 would speak no words in vain. This addition is put unto Christ would 〈◊〉 no words in vain. it, as to be a certain and sure token unto us, whether we have the 〈◊〉 saith in our hearts or no. For saith, the right 〈◊〉 I say, consists not in the knowledge of the stories, to believe the stories 〈◊〉 in the new and old 〈◊〉, that is not the lively faith, which bringeth salvation with her. For the devil himself believeth the stories, and yet is and The 〈◊〉 believeth the histories. shallbe damned world without end. Therefore we must have the right faith, the lively faith, the faith that bringeth salvation, which consisteth in believing that Christ died for my sins sake. With such a faith I draw him unto me, with all his 〈◊〉. I must not stand in generalities, as to believe that Christ suffered under Poncius Pilate, but I must 〈◊〉 The true belief. that that 〈◊〉 done for my sake, to redeem with his pas sion 〈◊〉 sins, and 〈◊〉 theirs which believe and trust in him, 〈◊〉 I 〈◊〉 so, than I shall not be deceived. But this 〈◊〉 is a hard thing to be had, and many a man thinketh himself to have that faith, when he hath nothing 〈◊〉. Therefore I will tell you how you shall 〈◊〉 whether you have that right 〈◊〉 or no, lest you be 〈◊〉 〈◊〉 a 〈◊〉 of faith, as many be, therefore prove thyself on this wise, here is a 〈◊〉 which hath 〈◊〉 me 〈◊〉 〈◊〉 taken away my 〈◊〉 or my 〈◊〉 name, he hath 〈◊〉 me, or otherwise hurt me. 〈◊〉 at the length he 〈◊〉 unto me, and acknowledgeth his faults and 〈◊〉; & desireth me to forgive him: if I now 〈◊〉 my 〈◊〉 〈◊〉 & willing to forgive him from & bottom of 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 that he hath done 〈◊〉 〈◊〉, than I may 〈◊〉 〈◊〉 that I have & 〈◊〉 faith: yea, I Learn 〈◊〉 〈◊〉 a linely faith may be 〈◊〉 that god will 〈◊〉 〈◊〉 me my sins for Christ's his sons 〈◊〉: but when my neighbour 〈◊〉 unto me confessing his 〈◊〉, & desiring 〈◊〉: if I than be sturdy and proud, my heart is flyntye, and my stomach 〈◊〉 〈◊〉 him, in so much that I refuse his request, and have an appetite to be avenged upon 〈◊〉 I have such a 〈◊〉 stomach, than I may pronounce 〈◊〉 myself, that I have not that lively faith in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is a sure token that I am not 〈◊〉 the 〈◊〉 of the 〈◊〉 of god as long as I abide in this 〈◊〉. There is no good body but he is 〈◊〉 or 〈◊〉 by 〈◊〉 mean or other, & commonly it is 〈◊〉, that those which line most godly, have in this world the 〈◊〉 〈◊〉, they 〈◊〉 〈◊〉 The more godly the sooner 〈◊〉 〈◊〉 〈◊〉 & backbitten, & divers ways vexed of the wicked. Therefore thou (whosoever thou art) that sufferest such wrongs, either in thy good and substance or in thy good name & fame ex a'mine thyself, go into thy heart, and if thou caused find in thy heart to forgive all thy enemies what soever they have done against thee, than thou mayest be sure that thou art one of the flock of god: yet thou must beware (as I said before) that thou think not to got heaven by such remitting of thy neighbours ill doings. But by such forgiving, or not 〈◊〉, thou shalt know whether thou have faith or no. Therefore if we have a rebellious stomach, and a flyntye heart against our neighbour, so that we are minded to avenge ourselves upon Heb. 10 him, and so take upon us gods office, which sayeth: Mihi vindictam Deut. 〈◊〉 ego retribuam, yield unto me the vengeance, and I 1. joh. 4. shall recompense them (as I told you) we be not of the flock Love both or neither of Christ. For it is written. Si quis dixerit quoniam diligo de 〈◊〉 & odio habet 〈◊〉 suum, mendax est, whosoever saith I love god, and hateth his brother, that man or woman is a liar. For it is impossible for me to love god & hate my neighbour. And our saviour saith, Si oravetitis remittite, when you will pray, forgive first, else it is to no purpose, you get nothing by your prayer. Like wise we see in the parable of that king which called his servants to make an account, and pay their debts: where he remitteth one of them a great sum of money. Now that same fellow, whom the lord pardoned, went out and took one of his fellow servants by the neck, and handled him most cruelly, saying: give me my money. He had forgotten belike that his lord had forgiven him. Now the other servants, seeing his cruelness, came unto the king, and told him how that man used himself so cruelly to his fellow: The lord called him again, & after great 〈◊〉 cast him in prison, there to lie till he had paid the least farthing. Mat. 18. Upon that our saviour saith Sic & pater meus coelestis faciet vobis si non remiseritis unusquisque fiatri suo de cordibus 〈◊〉, Thus will my heavenly father also do unto you, if ye forgive not every one his brother even from your hearts. Therefore let us take heed by that wicked servant which would not forgive his fellow servant when he desired of him forgiveness, saying: patientiam habe in me, & omnia red 〈◊〉, have patience with me, saith he, and I will pay thee all my debts. But we can not say so unto god, we must only call for pardon. There be many folk which when they be sick they say: O that A naughty saying. I might live but one year longer, to make amends for my sins, which saying is very nought, and ungodly. For we Christ must satisfy Only are not able to make amends for our sins: only Christ, he is the lamb of god which taketh away our sins. Therefore when we be sick we should say: Lord god, Thy willbe done, if I can do any thing to thy honour and glory, Lord, suffer me to live longer, but thy willbe done. As for satisfaction, we can not do the least piece of it. You have heard now how we ought to be willing to forgive our neighbours their sins, which is a very token that we be children of god: to this our saviour also exhorteth us, saying: Si frater 〈◊〉 habet aliquid 〈◊〉 te, relinque etc. If Mat 〈◊〉. thou offerest therefore thy gift before the aultare, and there remember'st that thy brother hath somewhat against thee, leave thou thy gift there before the aultare, and go first, and be reconciled 〈◊〉 tion must first be 〈◊〉 unto thy brother. Leave it there (saith our saviour) if thy brother have any thing against thee: go not about to sacrifice to me, but first above all things go and reconcile thyself unto thy brother. On such wise saint Paul also exhorteth us, saying: Volo viros orare 〈◊〉; ira & disceptation, I would have men to pray without anger & disceptation. There be many wranglers and brawlers now a days, which do not well: they shall well know that they be not in the favour of god, god is displeased with them: let us therefore give us our 〈◊〉 to 〈◊〉, so that we may love god and our neighbour. It is a very godly prayer, to say: Lord forgive us our trespass says, as we forgive them that trespass against us. But there be peradventure some of you, which will say. The priest can absolve me, and forgive me my sins. Sir I tell thee, the 〈◊〉uen to the 〈◊〉. priest or minister (call him what you will) he hath power given unto him from our saviour, to absolve in such wise as he is commanded by him: but I think ministers be not greatly troubled therewith: for the people seek their carnal liberties, which in deed is not well, & a thing which misliketh god. For I would have them that are grieved in conscience, to go to some godly man which is able to minister gods word, & there to fetch his absolution, if he can not be 〈◊〉 inthe public sermon, it were truly a thing which would do much good. But to say the truth, there is a great fault in the priests, for they (for the most part) be unlearned: & wicked: & seek rather means & ways to wickedness than to godliness. but a godly minister, which is instruct in the word of god, can & may absolve in open preaching, not of his own authority, but in the name of god: for god saith: Ego su qui deleo 〈◊〉, I am he (saith god) that cleanse thy sins. But I may absolve you as an officer of Christ, in the 〈◊〉 pulpit in this 〈◊〉. As in any The absolution 〈◊〉 Latymer 〈◊〉 give as 〈◊〉 their sins unto god, acknowledging 〈◊〉 〈◊〉 to be sinners, & believe that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath take away their sins, & have an 〈◊〉 〈◊〉 to 〈◊〉 sin, as many (I say) as be so 〈◊〉, 〈◊〉 〈◊〉. as an officer of Christ, as his treasurer, 〈◊〉 you in his 〈◊〉. This is the 〈◊〉 that I can make by 〈◊〉 word. Again, as many as will 〈◊〉 in defence of their 〈◊〉 will not acknowledge them, nor purpose to leave them, and so 〈◊〉 no 〈◊〉 in our saviour to be saved by him 〈◊〉 his 〈◊〉: to them I say, Ego ligo 〈◊〉, I 〈◊〉 you: and I 〈◊〉 not 〈◊〉 The manner of binding they shallbe bound in heaven. Forthey be the 〈◊〉 of 〈◊〉 devil as long as they be in such 〈◊〉 and purpose to sin. 〈◊〉 you see how, and in what wise, a preacher may absolve 〈◊〉: but he can not do it of 〈◊〉 or 〈◊〉 〈◊〉. 〈◊〉 in 〈◊〉 wise: he must do it according as Christ 〈◊〉 〈◊〉 him. If god now command to forgive him, qui 〈◊〉 contra me, that sinneth against me, how much more must I be reconciled to him, whom I have offended: I must go unto him, and desire him to forgive me, I must acknowledge my fault, & so humble myself before him. Here a man might ask a question, saying: What if a man have offended me grievously, and hath hurt me in my good, or slandered me, and is 〈◊〉 in it, standeth in defence of himself and his own wickedness, he will not acknowledge himself: shall I forgive him? Answer. Forsooth GOD himself Man is not bound to forgive ehe impenitent doth not so, he forgiveth not sins, except the sinner acknowledge himself, confess his wickedness, and cry him mer cye. Now I am sure, god requireth no more at our hands, than he doth himself. Therefore I will say this: if thy neighbour, or any man hath done against thee, and will not 〈◊〉 his faults, but wickedly defendeth the same, I for my own discharge must put away all rancour and malice out of my heart, and be ready as far forth as I am able, to help him: if I do so, I am discharged afore god, but so is not he. For truly that sturdy fellow shall make a heavy count afore the righteous judge. Here I have occasion to speak against the novatians, The 〈◊〉 〈◊〉 opinion. which deny remission of sins: their opinion is, that he which cometh once to Christ, and hath received the holy 〈◊〉, and after that, sinneth again, he shall never come to christ again, his sin s shall never be forgiven him: which opinion is most erroneous and wicked: yea and clean against Scripture. For if it should be so, there should no body be saved: for there is no man but he sinneth daily. I told you how you should understand those two places of Scripture, which seem to be very hard. Non est 〈◊〉. etc. As concerning the sin against the holy ghost we cannot judge aforehand, but after I know now that judashad sinned against the holy ghost, also Nero, Pharaoh, & one Franciscus Spera, which man had 〈◊〉 popery, & done very boldly in gods quarrel: at the length he was complained of, the holy ghost moved him in his heart to stick unto it, & 〈◊〉 to forsake gods word: he contrary to that admonition of the holy ghost denied the word of god, & so finally died in desperation: him I A remedy for the sin against the holy ghost. may pronounce to have sinned that sin against that holy ghost. But I will show you a remedy for that sin agaist that holy ghost. Ask re 〈◊〉 of sin in that name of Christ, & then I ascertain you, that you sin not against the holy ghost. For, gratia 〈◊〉 supra pecca tum that mercy of god far exceedeth our sins. I have heard tell of some which when they said this petition, they perceived that they asked of god forgiveness, like as they themselves forgive their neigh bors, & again perceiving themselves so unapt to forgive their neighbours faults, came to that point, that they would not say this prayer at all: but took our lady's psalter in hand and such foolries, Someleave out this petition. thinking they might then do unto their neighboar a soul turn with a better conscience, than if they should say this patition: for here they wish themselves the vengeance of god upon their heads, if they bear grudge in their hearts and say this petition. But if we will be right christians, let us set aside all hatred and malice, let us live godly and forgive our enemy: so that we may from the bottom of our heart say. Our father which art in heaven, forgive us our trespasses. etc. There be some when they say, forgive us our trespasses, they think that god will forgive culpam only, sed non poenam, guiltiness, & not that pain: & therefore they believe they shall go into purgatory & there to be cleansed from their sins, which thing is not so: they be liars which teach such doctrine. For god forgiveth us both that pain & the guiltiness of sins. Like as it appeared in Da vid, when he repented, Nathan said unto him: abstulit dns iniqui tatem tuam, that lord (saith he) hath taken away thy wickedness. But they will say: god took away the guiltiness of his sins, but not that pain for he punished him afterward. Sir, that must understand, that god punished him, but not to that end that he should make satis The cause why god punisheth sepentant sinners. faction & amends for his sins: but for a warning god would give him a Cave, therefore he punished him. So likewise whosoever is a repentant sinner, as David was, & believeth in Christ, he is clean à poena & a culpa, both from the pain and guiltiness of his sins: yet god punisheth sins, to make us to remember and to beware of sins. Now to make an end: you have heard 〈◊〉 needful it is for us to cry unto god, for forgiveness of our sins: where you have heard wherein forgiveness of our sins standeth, namely in Christ the son of the living god: Again I told you how you should come to Christ, namely by faith, & faith cometh thorough hearing the word of god. Remember then this addition, As we forgive them that trespass against us: which is a sure token whereby we may know whether we have the true faith in Christ or no. And here you learn that it is a good thing to have an enemy, for we may use him to our great commodity, through him or by him we may prove ourselves whether we have the true faith or no. Now I shall desire you yet again, to pray unto almighty god that he will send such water, whereby the fruits of the field may increase, for we think we have need of rain. Let us therefore call upon him, which knoweth what is best for us. Therefore say with me the lords prayer as he himself hath taught us. Our father which. etc. The seven. sermon upon the lords prayer made by the right reverend Father in God, M. Doctor Latyiner. ET ne nos inducas in tentationem, sed libera nos à malo. In the petition afore where we say, Forgive us our trespasses: there we fetch remedies for sins passed, for we must needs have forgiveness, we can not remedy the matter of ourselves, our sins must be remedied by pardon, by remission: other righteousness we have not. but forgiving of our unrighteousness, our goodness standeth in forgiving of our illness. All All mankind must 〈◊〉 pardon. mankind must cry, Pardon, and acknowledge themselves to be sinners, except our saviour, which was clean without spot of sin. Therefore when we feel our sins, we must with a penitent heart resort hither & say: Our father which art in 〈◊〉 forgive us our trespasses as we forgive them that trespass against us. Mark well this addition (as we forgive them that tres pass) for our saviour putteth that same unto it, not to that end that we should merit any thing by it: but rather to prove our 〈◊〉. Whether we be of the faithful flock of god, or no. For the right faith abideth not in that man, that is disposed 〈◊〉 to sin, to hate his 〈◊〉 〈◊〉, or to do other manner of sins. For whosoever purposely sinneth contra conscien tiam, against his conscience, he hath lost that holy ghost, the 〈◊〉 sion of sins, & finally Christ himself. But when we are fall so The 〈◊〉 of 〈◊〉 mission. we must fetch them again at goose hand by this prayer, which is a storehouse, here we shall find remission of our sins. And though we be risen never so well, yet when we fall again, when we 〈◊〉 again, what remedy than? What 〈◊〉leth it me to be risen once, and fall by & by into the self same sin again? which is a renovation of the other sins. For whosoever hath done wickedly an act against god, & afterward is sorry for it, crieth god mercy, & so cometh to forgiveness of the same sin, but by & by willingly & wittingly doth the self same sin again: he renovateth by so doing all those sin He that 〈◊〉 to sin loseth his former 〈◊〉 nes which before times were forgiven him. Which thing appeareth by the lord that took reckoning of his servants, where he found one which ought him a great sum of money, the lord 〈◊〉 him and remitted him all the dets. Now that same man afterward showed himself unthankful & wicked, therefore the lord called him, and cast him into prison, there to lie till he had paid the uttermost far thing, not withstanding that he had forgiven him afore. etc. So we see that the 〈◊〉 of the former sins turn again, when we do the same sins again. Seeing then that it is so dangerous a thing to fall into sin again, than we had need to have some remedy, some help, that we might avoid sin, and not fall thereto again. Therefore here followeth this petition, Lead us not into temptation. Here we have a remedy, here we desire god that he will preserve us from falling into sin. Our saviour (that 〈◊〉 schoolmaster) knew whereof we had need, therefore he teacheth us to beg a preservation of god, that we fall not. Lead us not, it. that is to say, lord god, lead us not 〈◊〉 trial, for we shall 〈◊〉 be overcome, but preserve us, suffer us not to sin again, let us not fall, help us that sin get not the victory over us. And this is a necessary prayer: for what is it that we ran do: Nothing at all but sin, & therefore we have need to pray unto god, that he will preserve and keep us in the right way, for our enemy the devil is an unquiet spirit, ever lying in the way, seeking occasion how to bring us to ungodliness. Therefore it appeareth how much we have need of the help of 〈◊〉: The 〈◊〉 is ancient. for the devil is an old enemy, a fellow of great antiquity, he hath endured this five thousand and 52. years, in which space he hath learned all arts & cunningcs, he is a great practiser, there is no subtlety, but he knoweth the same. Like as an are tificer that is cunning & expert in his craft & knoweth how to A similitude. go to work, how to do his business the readiest way: so the devil knoweth all ways how to tempt us, & to give us an overthrow: in so much that we can begin nor do nothing, but he is at our heels, and worketh some mischief, whether we be in prosperity or adversity, whether we be in health or sickness, life or death, he knoweth how to use the same to his purpose. As for an ensample: When aman is rich and of Richesses. great substance, he by & by setteth upon him with his crafts, intending to bring him to mischief. And so he moveth him to despise and contemn god, to make his riches his god. Yea he can put such pride into the rich man's heart, that he thinketh himself able to bring all things to pass, and so beginneth to oppress his neighbour with his riches. But god by his ho lie word warneth us, & armeth us against such crafts & subtleties of that devil, saying: Divitiae si affluant 〈◊〉 cor apponere, Psal. 〈◊〉. If riches come upon you, set not your hearts upon them. He come maundeth us not to cast them away, but not to set our hearts upon them as wicked men do. For to be rich 〈◊〉 a gift of god, if riches be rightly used: but that devil is so wliy, he 〈◊〉 up 〈◊〉 hearts to abuse them. Again, when a man falleth into poverty, 〈◊〉 so that he lacketh things necessary to that 〈◊〉 of this bodily life: lo that devil is even ready at hand to take 〈◊〉 by that 〈◊〉, to bring him to mischief. For he 〈◊〉 〈◊〉 & stir up the heart of that 〈◊〉, that is in poverty, not to labour & calling upon god but rather to stealing & robbing, notwithstanding that God forbiddeth such sins in his laws, or else at the least he will bring him to use deceit and 〈◊〉 with his neighbour, 〈◊〉 that way to bring him to everlasting destruction. Further when a man is in honour and dignity, and in great estimation, this serpent sleepeth not, but is ready to give him an overthrow. For though honour be good unto them which come Honour. lawfully by it, & though it be a gift of god, yet the devil will move that that man's heart, which hath honour, to abuse his honour. for he will make him lofty, and high minded, and fill his heart full of ambitions, so that he shall have a desire ever to come higher and higher: and all those which will withstand him, they shallbe hated, or ill entreated at his hand: and at the length he shall be so poisoned with this ambition, that he shall forget all humanity and godliness, & consequently fall in the fearful The devil is an old doctor. hands of god, such a fellow is the devil that old doctor. If it cometh to pass that a man fall into open ignominy and shame, so that he shall be nothing regarded before the Ignominy world: then the devil is at hand, moving and stirring his heart to 〈◊〉, and at the length to desperation. If he be young and 〈◊〉, the devil will put in his heart, & say Youth. to him: What? thou art in thy flowers man, take thy pleasure, make merry with thy companions, remember the old proverb young saits, old devils: which proverb in very deed is nought A 〈◊〉 of the 〈◊〉 inven 〈◊〉. and deceitful, and the devils own invention, which would have parents negligent in bringing up their children in goodness: he would rather see them to be brought up in illness, and wickedness, therefore he found out such a proverb, to make them careless for these children. But (as I said afore) this proverb is nought: for look commonly where children are brought up in wickedness, they willbe wicked all their lives after: & therefore we may say thus, young devil, old devil, young saints, old saints. Quo semel imbuta est recen s servabit odorem testa 〈◊〉. The earthen pot will long savour of that liquor that is first put into it. And here appeareth how the devil can use the youth of a young man to his destruction, in exhorting him to follow that fond lusts of that age. Likewise when a man cometh to Age age, that old serpent will not leave him, but is ever stirring him from one 〈◊〉 unto tother, from one wickedness to another: & commonly he moveth old folks to avarice and covetousness: for then old folk will commonly say, by that The devils inspiration inspiration of the devil. Now it is time, for me to lay up, to keep in store somewhat for me, that I may have 〈◊〉 to live when I shallbe a crippell: & so under this colour they set all their hearts & minds only upon this world, forgetting their poor neighbour, which god would have relieved by them. But (as I told you before) this is the devils invention & subtlety, which blindeth their 〈◊〉 so, & withdraweth their hearts so far from god that it is scant possible for some to be brought again: for they have set all their hearts and fantasies in such wise upon their goods, that they cannot suffer any body to occupy their goods, nor they themselves use it not: to the verifiing of this common sentence. avarus caret quod habet, aeque 〈◊〉 quòd non habet, the covetous man lacketh as well those things which The commo ditty of 〈◊〉. Health. he hath as those things which he hath not. So like wise when we be in health, that devil moveth us to all wickedness & naughtiness: to whoredom, lechery, theft, and other horrible faults, put thing clean out of our 〈◊〉 the remembrance of god and his judgements, in so much that we forget that we shall die. Again, when we be in sickness, he goeth about like a Lion, Sickness. to move and stir us to impatiency and murmuring against god: or cl he maketh our sins so horrible before us that we fall into desperation. And so it appeareth that there is nothing either so high or so low, so great or small, but the devil can use that self same thing, as a weapon to fight against The devil is able to make uvea 〈◊〉 of 〈◊〉 thing us withal, like as with a sword. Therefore our saviour, knowing the crafts & subtleties of our enemy the devil how he goeth about day and night 〈◊〉 intermission to seek our destruction teacheth us here to cry unto god our heaven lie father for aid & help, for a subsidy against this strong and mighty enemy, against that prince of this world, as saint Paul 〈◊〉 not to call him, for he knew his power and subtle 〈◊〉. belike s. Paul had some experience of him. Here by this petition when we say, Lead us not into temptation, we learn to know our own impossibility and infirmity, namely that we be not able of our own selves to withstand this great and mighty enemy the devil. Therefore here we resort to god, desiring him to help and defend us, This petition is most needful. whose power passeth the strength of the devil. So it appeareth that this is a most needful petition, for when the devil is busy about us, and moveth us to do against god & his holy laws, and commandements, ever we should have in rememmbrance whither to go, namely to god, aknowleging our weakness that we be not able to withstand that enemy. Therefore we ought ever to say, Our Father which art in heaven, Lead us not into temptation. This petition (Lead us not into tentation) the meaning of it is, Almighty God we desire thy holy majesty for to stand by & with us with thy holy spirit, so that tentation overcome us not, but that we through thy goodness and help, may vanquish and get the victory over it, for it is not in our power to do it, thou O god, must help us to scrive and fight. It is with this petition, Lead us not 〈◊〉 temptation, even as much as saint Paul saith, Ne 〈◊〉 igitur 〈◊〉 in vestro mortali corpore, Let not sin We can not 〈◊〉 without sin. reign in your corruptible body, saith S. Paul, be doth not require that we shall have no sin, for that is impossible unto us, but he 〈◊〉 that we be not servants unto sin, that we give not place unto it, that sin rule not in us. And this is a commendement, we are commanded to forsake and hate sin, so that it may have no power over us. Now we shall turn this commandment into a prayer, and desire of god that he will keep us, that he will not lead us into tentation, that is to say, that he will not suffer sin to have the rule and governance over us, and so we shall say with the Prophet, Domine dirige gressus meos, Lord rule and govern thou me in the right way, and so we shall turn God's commandment into a prayer, to desire of him help to do his will and pleasure. like as S. Augustine saith, Da quod jubes, et iube quod vis, Give that thou commandest, and then command what thou wilt. As who say, if thou wilt command only, and not give, than we 〈◊〉 〈◊〉, we shall perish Therefore we must desire him to rule and govern all our thoughts, words, 〈◊〉 〈◊〉, 〈◊〉 that no sins bear rule in us: we must require him to put his helping 〈◊〉 to us, that we may overcome temptation, and not temptation us. This I would have you to consider, that every morning when you rise from your bed, you would say these 〈◊〉 with a faithful heart and earnest mind Domine gressus meos 〈◊〉 ne dominetur peccatum in 〈◊〉 A good morning prayer. 〈◊〉 corpore, Lord rule and govern me so, 〈◊〉 my ways so, that sin get not the victory of me, that sin rule me not, but let thy holy ghost inhabit my heart. And specially when any man goeth about a dangerous business, let him ever say: domine dirige grossus 〈◊〉, Lord rule thou me, keep me in thy custody. So this is the first point, which you 〈◊〉 note in this petition, namely, to turn 〈◊〉 commandments of god into a prayer, he commandeth us to leave sins, to 〈◊〉 them, to hate them, to keep our heart clean from them: then let us turn his commandment into a prayer and say, Lord lead us not into 〈◊〉, that is to 〈◊〉 Lord keep us that the devil 〈◊〉 not against us, that wickedness get not the victory 〈◊〉 us. You shall not think that it is an 〈◊〉 to be tempted, 〈◊〉 〈◊〉 into temptations. No, for it is a good thing, and scripture commendeth it, and we shallbe rewarded for it. For S, It is a blessedness to endure 〈◊〉 〈◊〉. james 〈◊〉, Beatus 〈◊〉 suffert 〈◊〉, Blessed 〈◊〉 that man that suffereth temptations, patiently. Blessed is he that suffereth, not he that 〈◊〉, not he that is led by them, and followeth the motions thereof. The devil moveth me to do this thing and that, which is against god, to commit 〈◊〉 doom, or lechery, or such like things. Now this is a good thing: for if I withstand his motions, and more regard god than his suggestions, happy am I, & I shallbe rewarded for it in heaven. Some think that 〈◊〉 Paul would have 〈◊〉 〈◊〉 without such temptations, but GOD would not grant his request. 〈◊〉 tibi gratia mea, Paul, 〈◊〉 content Paul to have my favour. For temptations be a declaration of god's favour and might: for though we be most weak and feeble, temptations declare gods 〈◊〉 yet through our weakness GOD vanquisheth the great strength and might of the devil. And afterward he promiseth us that we shall have Coronam vitae, the crown of life, that is to say we shallbe rewarded in everlasting life. To whom did GOD promise 〈◊〉 〈◊〉, ever lasting life? Marry diligentibus se, sayeth 〈◊〉 james, unto james. 〈◊〉. them that love him, not unto them that love the selves & follow their own affections, 〈◊〉 se, it is an Amphibologia and therefore Erasmus turneth it into latin with such words, The root of mischief A quibus dilectus est Deus, non diligentibus se, Not they that love themselves, but they of whom god is beloved: for self love is the root of all mischief and wickedness. Here you may 〈◊〉 who are those which love GOD, namely they that fight against temptations and assaults of the devil. For this life is a warfare, as S. Job saith, Militia est vita hominis super terram, The life of man is but a warfare: not that we should fight and brawl one with an other. No not so, but we should fight against these 〈◊〉 that are Learn against 〈◊〉 〈◊〉 hold 〈◊〉. within us. We may not fight one with an other, to avenge ourselves, and to satisfy our 〈◊〉: but we should fight against the ill motions which rise up in our hearts against the law of God. Therefore remember that our life is a warfare, let us be contented to be tempted. There be some when they fall into temptations, they be so yrkesom that they give place they will fight no more. Again, there be some so weary, that they rid themselves out of this life, but this is not well done: they do not after saint James mind, for he saith: Blessed is he that suffereth temptation, and taketh it 〈◊〉. Now if he be blessed that suffereth tentation, than it followeth, that he that curseth & murmureth against God, being tempted, that that man is cursed in the sight of God, and so shall not enjoy coronam vitae, everlasting life. Further it is a necessary thing to be tempted of God: for 〈◊〉 temp. 〈◊〉 us for our 〈◊〉 how should we know whether we have the love of God in our hearts or no, except we be tried, except God tempt & prove 〈◊〉. Therefore the prophet David saith: Proba me Domine Psal. 25. & renta me, Lord (saith he) prove me and tempt me. This prophet knew that to be tempted of God is a good thing. For temptations minister to us occasion to run to god and to beg his help. Therefore David was desirous to have some thing whereby he might exercise his faith. For there is nothing so dangerous in the world, as to be without trouble without temptation: for look when we be best at ease, when all things go with us according unto our will and pleasure, than we are commonly most farthest of from God. For our nature is so feeble that we can not bear tranquillity, we forget god by and by: therefore we should say, proba me, Lord prove and tempt me. I have red ones a story of a good bishop, which road by the An history of a bishop way, and was weary, being yet far of from any town: therefore seeing a fair house, a great man's house, he went thither and was very well and honourably received: there was great preparations made for him, and a great banquet, all thing was plenty. Then the man of the house, set out his prosperity, and told the bishop what richesses he had, in what honour and dignities he was, how many fair children he had, what a virtuous wife god had provided for him, so that he had no lack of any manner of thing, he had no trouble nor verations, neither inward nor outward. Now this holy man hearing the good estate of that man, called one of his servants, and commanded him to make ready the horses: for the bishop thought that God was not in that house, because there was no temptation there: he took his leave and went his 〈◊〉. Now when he came a two or three mile of, he remembered his book which he had left behind him: he sent his man back again to fetch that book, and when the servant came again, the house was sonken, and all that was in it Here it appeareth, that it is a good thing to have temptation. This man thought himself a toly fellow, because all things went with him: But he knew not S. James lesson: Beatus qui 〈◊〉 〈◊〉. Let us therefore learn here, not to be 〈◊〉 when God lateth his cross upon us. Let us not despair, but call upon him: let us think we be ordained unto it. For truly we shall never have done: we shall have one 〈◊〉 or other, as long as we be in this world. But we have a great comfort, which is this: Fidelis 1. Cori. 10 〈◊〉 deus 〈◊〉 non 〈◊〉 nos tentari 〈◊〉 quàm 〈◊〉 〈◊〉, If we mistrust God, than we make him a liar: for God will not suffer us to 〈◊〉 further than we shallbe able to bear: & again he will reward us, we shall have 〈◊〉 vitae, everlasting life. If we consider this, & ponder it in our hearts, wherefore should we be troubled? Let every man when he is in trouble, call upon God with a faithful and 〈◊〉 〈◊〉: Lord let me not be tempted further than thou shalt make me able to 〈◊〉. And this is 〈◊〉 of 〈◊〉 christian man: and look 〈◊〉 no better cheer as long as thou art in this world: but trouble and verations thou shalt have Vsque ad 〈◊〉, thy belly We shall never lack 〈◊〉. full. And therefore our saviour being upon the mount Olivete, knowing what should come upon him, and how his disciples would forsake him, and mistrust him, taught them to fight against ientation, saying: Vigilate & orate, As who say, I tell you what you shall do: resort to God, seek comfort at him, call upon him in my name, and this shall be the way 〈◊〉 to escape temptations without your peril and loss. Now 〈◊〉 us follow that rule which our Saviour 〈◊〉 unto his disciples. Let us watch and pray, that is to say, let us be earnest and fervent in calling upon him, and in desiring his help: and no doubt he will order the matter so with us, that 〈◊〉 shall not hurt us, but shall be rather a furtherance, and not an impediment to everlasting 〈◊〉. And this is our only 〈◊〉 to 〈◊〉 help at his hands. Let us therefore watch and pray, let not temptations bear 〈◊〉 in us, or govern us. Now yeraduenture there be some amongst the ignorant unlearned sort, which will say unto me: You speak much of temptations: I pray you tell us, how shall we know when we be tempted? Answer. When you feel in yourselves (in your hearts) some concupiscence or lust towards any thing that is against the law of god, rise up in your hearts, that same is a tempting. For all manner of 〈◊〉 motions What tentation is. to wickedness are 〈◊〉. And we be tempted most commonly two manner of ways, A 〈◊〉 & a 〈◊〉, on the right hand, and on the left hand. Whensoever we be in honours, wealth, and presperityes, than we be tempted on the right hands. But when we be in open shame, Two manner of temptations. outelawes, or in great extreme 〈◊〉 and penuries, then that is on the left hand. There hath been many that when they have been tempted a 〈◊〉, on the left hand, that is, with adversities and all kind of myscries, they have been hardy, and most godly have suffered such calamities, 〈◊〉 GOD thanks 〈◊〉 all their troubles: and there hath been many which have written most godly books in the time of their temptations and miseries. Some also there were which stood heartily, and godly 〈◊〉 temptations, as long as they were in trouble: but Would god this were printed in all men's 〈◊〉. afterward when they came to rest, they could not stand so well as before in their trouble: yea the most part go, and take out a new 〈◊〉 of discretion, to slatter theimselues & the world withal: and so they verify that saying: Honours mutant 〈◊〉. For they can find in their hearts to approve that thing now which before time they reproved. Afore time they sought the honour of GOD: now they seek their own pleasure. Like as the rich man did, saying: 〈◊〉, 〈◊〉 ede, 〈◊〉 etc. But it followeth, Stulte, Thou fool. Therefore let men beware of the right hand, for they are gone by and by, 〈◊〉 god with his 〈◊〉 illuminate their hearts. I would such men would begin to say with David, Proba 〈◊〉 domine, Lord prove me, spur me forward, send me somewhat that I forget not thee. So it appeareth, that a Christian man's life is a 〈◊〉, a warfare: but we shall overcome all our enemies, yet not by our own power, but through god, which is able to defend us. Truth it is that god tempteth. Almighty 〈◊〉 〈◊〉 God and the 〈◊〉 do 〈◊〉 to 〈◊〉 〈◊〉. to our commodities, to dot us good withal: the 〈◊〉 tempteth to our everlasting desiruction. God 〈◊〉 us for 〈◊〉 sake, that we should not 〈◊〉 〈◊〉, therefore he pro 〈◊〉 us diversly. 〈◊〉 had 〈◊〉 to 〈◊〉 this prayer, Lord lead us not into 〈◊〉, when we rise up in a morning or whatsoever we do, when we 〈◊〉 the 〈◊〉 busy about us, we should call upon god. The 〈◊〉 of the 〈◊〉 should make 〈◊〉 watchful, 〈◊〉 we 〈◊〉 with what 〈◊〉 〈◊〉 he applieth his business. 〈◊〉 〈◊〉 sleepeth not, he 〈◊〉 not, he 〈◊〉 his own business, he is 〈◊〉, and 〈◊〉 mind of 〈◊〉 matters. To what end is he so 〈◊〉, 〈◊〉 and searching like a hunter? 〈◊〉 to take 〈◊〉 at a vantage. 〈◊〉 〈◊〉 calleth him a 〈◊〉 Lion: 〈◊〉 is 〈◊〉 〈◊〉 power: for you know the Lion is the 〈◊〉 of all 〈◊〉 beasts. 〈◊〉, he goeth about. Here is 〈◊〉 〈◊〉. Non est potestas etc. There is no power to be likened The devils power is nothing without god's 〈◊〉. unto his power: yet our hope is in god, for as strong as he is our hope is in god, he cannot hurt or slay us without the permission of god. therefore let us resort unto god, and desire him, that he will able us to fight against him. Further his 〈◊〉 is expressed by this word, serpent: he is of a swift nature, he hath such compasses, such fetches, that he passeth all things in the world. Again consider how long he hath been a practitioner: you must consider what Satan is, what 〈◊〉 he hath, so that we are not able to match with him. O how fervently ought we to cry unto god, considering what danger and peril we be in: and not only for ourselves we ought to pray, but also for all other, for we ought to love our neighbout as ourselves. Seeing then that we have such an enemy, resist, for so it is needful: for I think that now in this hall, amongst this audience, there be many thousand devils, which go about to let Our 〈◊〉 〈◊〉 〈◊〉. us of the hearing of the word of god, to make hardness in our hearts & to stir up such like mischief within us. But what remedy? Resistite, withstand, withstand his motions, and this must be done at the first. For as strong as he is, when he is resisted at the first, he is the weakest: but if we suffer him to come into our hearts, than he cannot be driven out, without great labour and travail. As for an ensample, I see a fair woman, I like her very well, I wish in my heart to have her. Now withstand, this is a temptation. Shall I follow my affec tions? No, no, call to remembrance what the devil is: call god to remembrance and his laws, consider what he hath commanded thee: say unto god: Lord lead us not into 〈◊〉, but deliver us from evil. For I tell thee, when he is entered once, it willbe hard to get him out again: therefore suffer him not to long, give him no mansion in thy heart, but strike him with the word of god, and he is gone, he will not abide. another ensample. There is aman that hath done me Use the sword of the spirit. wrong, taken away my living, or hurt me of my good name: the devil stirreth me against him, to acquit him, to do him an other foul turn, to avenge myself upon him. Now when there rise up such motions in my heart, I must resist, I must strive, I must consider what god saith: Mibi vindictan, let me have the vengeance. Ego 〈◊〉, I will punish him for his ill doings. In such wise we must fight with The 〈◊〉 〈◊〉 be 〈◊〉 led. Satan, we must kill him with the word of god, Resistite, away thou Satan, thou movest me to that, which god forbiddeth, god will defend me: I will not speak ill of my neighbour, I will do him no harm: so you must fight with him. And further remember what S. Paul saith: If thy enemy be hungry, let him have meat: this is the shroud turn that scripture alloweth us to do to our enemies, and so we shall cast hot 〈◊〉 upon his head: which is a 〈◊〉 〈◊〉 speech: 〈◊〉 ye may understand it, take an ensample. This man hath done harm unto thee, make him warm with thy benefits, bear patiently the injuries done unto thee 〈◊〉 him, 〈◊〉 to heap 〈◊〉 thine enemy's head. and do for him in his necessities, than thou shalt heat him, for he is in coldness of charity: at the length he shall remember himself, and say: what a man am I? This man hath ever been friendly and good unto me: he hath born patiently all my wickedness, truly I am much bound unto him: I will leave of from my wrong doings, I will no more trouble him. And so you 〈◊〉 that this is the way to make our enemy good, to bring him to reformation. But there be some, that when they be hurt, they will do a foul turn again: but this is not as GOD would have it. Saint Paul commandeth us to pour hot coals upon our enemy's head: that is to say, if he hurt thee, do him good, make him amends with well-doing, give him meat and drink, whereby is understand all things: when he hath need of council, help him, or whatsoever it is, that he hath need of, let him have it. And this is the right way to reform our enemy, to amend him, and bring him to goodness. For so Saint Paul commandeth us, saying: Noli vinci à malo, be not overcome He that 〈◊〉 is 〈◊〉. of the wicked. For when I am about to do my enemy a 〈◊〉 turn, than he hath gotten the victory over me, he hath made me as wicked as he himself is. But we ought to overcome the ill, with goodness, we should overcome our enemy with well doing. When I was in Cambridge, Master George Stafforde red a lecture, there I heard him: and in expounding the 〈◊〉 to the Romans, coming to that place, where S. Paul Rom. 〈◊〉. saith, that we shall overcome our enemy with welding, and so heap uphoate coals upon his head. Now in expounding of that place, he brought in an ensample: saying, that he knew in London a great rich merchant, which merchant had a An history of a Londo ner. very poor neighbour, yet for all his poverty, he loved him very well, and lente him money at his need, and let him to come to his table whensoever he would. It was even at that time, when Doctor 〈◊〉 was in trouble, and should have Doctor Colette 〈◊〉 have 〈◊〉. been burnt, if GOD had not turned the kings heart to the contrary. Now the richman began to be a 〈◊〉 man, he began to smell the gospel, the poor man was a papist still. It 〈◊〉 on a time, when the rich man talked of the gospel sitting at his table, where he reproved popery, and such kind of things: the poor man being then present, took a great displeasure against the richman: in so much, that he would come no 〈◊〉 to his house, he would borrow no money of him, as he was wont to do before times: yea and conceived such hatred and malice against him, that he went and accused him before the bishops. The zeal of a papist. Now the rich man, not knowing any such displeasure, offered many times to talk with him: & to set him at 〈◊〉, it would not be, the poor man had such 〈◊〉 stomach, that he would not vouchsafe to speak with him: if he met the rich man in the street, he would 〈◊〉 out of his way. One time it happened that he met him so in a narrow street, that he could not avoid, but come 〈◊〉 him: yet for all that this poor 〈◊〉 had such a stomach against the rich man I say, that he was minded to go forward, and not to speak with him. The rich man perceiving that, catcheth him by the hand, and asked him faying: Neighbour, what is come into your heart, to take such displeasure with me? what have I done against you? tell me, and I will be ready at all times to make you amends. Final ye, he spoke so gently, so charitably, so lovingly, and friendly, that it wrought so in the poor man's heart, that by and by he fell down upon his knees: and asked him forgiveness: the rich man forgave him, and so took him again to his favour, & they loved as well as ever they did afore. Many one would have said, set him in the 〈◊〉, let him have bread of affliction, and water of tribulation: but this man did not so. And here you see an ensample of the practice of god's word: in such sort that poor man bearing great hatred and malice against the rich man, was brought through the 〈◊〉 and 〈◊〉 of the rich man from his error and wickedness, to the knowledge of god's word. I would you would consider this ensample well, and 〈◊〉 it. Lead us not into temptation. Certain it is, that 〈◊〉 〈◊〉 ble 〈◊〉 are not much tempted. sinners, have but small temptations: for the devil 〈◊〉 them alone, because they be his already, he hath them in bondage, they be his slaves. But when there is any good man abroad) that intendeth to leave 〈◊〉 & wickedness, and abhorreth the same: that man shallbe tempted, the 〈◊〉 goeth about to use all 〈◊〉 to destroy that man, and to let him of his forwardness. Therefore all those which have such temptations, resort hither for aid and help, and withstand betimes: for I tell thee, if thou withstandest and fightest against him betimes, certainly thou shalt find him most 〈◊〉: but if thou sufferest him to enter into thy heart, and hast a delight in his motions, Tunc actum est, than thou art undone, than he hath 〈◊〉 the victory over the. And here it is to be noted, that the devil hath no further power than GOD will allow him, the devil can go no 〈◊〉 then god 〈◊〉 him to do: which thing shall strengthen our 〈◊〉, in so much that we shallbe sure to overcome him. 〈◊〉 Paul that excellent instrument of GOD sayeth: The 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volunt ditescere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 that go about to get 〈◊〉 they shall fall in many teptations: 〈◊〉 which words S. Paul doth teach us to beware. For when we go about to set our minds upon 〈◊〉 world, upon riches, than the devil will have a 〈◊〉 at us. 〈◊〉 〈◊〉 let us not let our 〈◊〉 upon the 〈◊〉 of this world, but rather let us labour for our 〈◊〉: and 〈◊〉 let us use prayer: then we may be certain of our 〈◊〉. Though we have not riches, yet a man may live without 1. 〈◊〉. 6. great riches: Habentes victum & vestitum. etc. When we have meat and drink, and clothing, let us be content, let us not gape for riches: for I tell you, it is a dangerous thing to have riches: and they that have riches, must make a great account for them: yea, and the most part of the rich men use their riches so naughtily, and so wickedly, that they shall not be able to make an account for them. And so you may perceive how the devil useth the good creatures of god, to 〈◊〉 own 〈◊〉. for riches are good creatures of god, but you see daily how men abuse them, how they set their hearts upon them: forgetting god and their own salvation. Therefore (as I said before) let not this affection take place in your hearts, to be rich: labour for thy living, and pray to god: then he will send thee things necessary: though he send not great riches, yet thou must be content withal: for it is better to have a sufficient living, then to have great riches. Therefore Solomon Prover 30 that wise king desired of god that he would send him neither to much, nor to little: not to much, lest he should fall into proudenesse, and so despise God: Not to little, least he should fall to stealing, and so 〈◊〉 the law of God. Sed libera nos à malo, But deliver us from evil. This evil, the writers take it for the devil: for the devili is the instrument The root of all evil. of all ill: like as god is the fountain of all goodness, so the devil is the original root of all wickedness. 〈◊〉 when we say, deliver us from 〈◊〉, we desire God that he will deliver us from the devil, and all his crafts, subtleties, and inventions, where with he intendeth to hurt us. And we of our own selves know not what might let or stop us from everlasting life: therefore we desire him that he will 〈◊〉 us from all ill: that is to say, that he will send us nothing that might be a let or impediment unto us, or keep us from everlasting felicity. As for an 〈◊〉: There be many which when they be 〈◊〉, An example. they 〈◊〉 of GOD, to have their health, for they think if they might have their health, they would do much good, they would live godly and 〈◊〉. Now god sendeth them their health, but they by and by forget all their promises made unto god before, and 〈◊〉 unto all wickedness, and horrible 〈◊〉, So that it had been a thousand times better, for them to have 〈◊〉 sick 〈◊〉, then to have their health For when 〈◊〉 were in sickness, and 〈◊〉, they called upon god, they feared him: but now they care not for him, they 〈◊〉 and mock him. Now therefore lest any such thing 〈◊〉 happen unto us, we desire him to deliver us 〈◊〉 evil: that is to say, to send us such things which may be a furtherance unto us to eternal felicity, and 〈◊〉 away such things which might lead us from the same. There be some which think it is a gay thing to avoid poverty, To live 〈◊〉 〈◊〉 is dangerous to be in wealth, and to live pleasantly: 〈◊〉 some times we see that such an easy life giveth us occasion to commit all wickedness: and so is an instrument of our damnation. Now therefore when we say this prayer, we require god, that he will be our loving father, and give us such things which may be a furtherance to our 〈◊〉, and take away those things which may let us from the same. Now you have heard the lords prayer, which is (as I told The lords prayer is god's storehouse. you) the abridgement of all other prayers, & it is the store house of god. For 〈◊〉 we shall find all things necessary both for our souls and bodies. Therefore I desire you most heartily to resort hither to this storehouse of God, seek here what you lack, and no doubt you shall find things necessary for your wealth. In the gospel of Matthew there be added these words: 〈◊〉 〈◊〉 est regnum, & potentia, & gloria in secula seculorum. for thine is the kingdom, the power, and the glory world without end. Amen. These words are added, not without cause: for like as we say, in that beginning: Our father, signifying that he will fulfil our request: so at the end we conclude Note this reason, and be not 〈◊〉 〈◊〉 at 〈◊〉 〈◊〉 use to end the 〈◊〉 prayer so. saying: thine is the power etc. signifying that he is able to help us in our distress and to grant our requests. And though these 〈◊〉 great things, yet we need not to despair, but consider that he is lord over heaven and earth that he is able to do for us, & that he will do so, 〈◊〉 our father, and being lord and king over all things. Therefore let us often resort hither, and call upon 〈◊〉 with this prayer, in our Christ's name: for he loveth Christ and all those which are in Christ, for so he saith: Math. 3. 〈◊〉 est 〈◊〉 〈◊〉 dilectus in quo mihi bene complacitum est, This is my well-beloved son, in whom I have pleasure. Seeing then that god hath pleasure in him, he hath pleasure in that prayer that he hath made: & so when we say this prayer in his name with a faithful penitent heart, it is not possible but be will hear us and grant us our requests. And truly it is the greatest comfort in the world, to talk with god, to call upon him, in this prayer, that Christ himself hath taught us: for it taketh away the bitterness of all afflictions. Thorough prayer we receive the holy ghost, which strengtheneth and comforteth us at all times, in all trouble and peril. Quia tuam est regnum, & potentia, & gloria: For thine is kingdom, the power, and the glory. The kingdom of god is general throughout all the world: Heaven and earth are under his dominion. As for the other kings, they are kings in deed, but to godward they be but deputies, but officers: he kings are but gods 〈◊〉. only is the right king, unto him only must and shall all creatures in heaven and earth obey, and 〈◊〉 〈◊〉 his majesty. Therefore have ever this in your hearts, what trouble & calamities so ever shall fall upon you for gods words sake: if you be put in prison, or lose your goods, ever say in your hair tes, Tuum est regnum, Lord god thou only art ruler and governor, thou only 〈◊〉 and will help and deliver us from all trouble, when it pleaseth 〈◊〉 thou art the king to whom 〈◊〉 things obey. For (as I said before) all tother kings 〈◊〉 〈◊〉 him, and through him, as scripture 〈◊〉: per me reges regnant, through me kings rule. 〈◊〉 say this prayer with prover. 8. good faith and penitent 〈◊〉, is a 〈◊〉 laudis, a sacrifice of thanks giving. We were wont to have 〈◊〉 The sacri 〈◊〉 of the 〈◊〉. 〈◊〉, the 〈◊〉 of the mass, which was the most horrible blasphemy, that could be devised, for it was against the dignity of Christ, & his passion: but this sacrifice of 〈◊〉 every one may make that calleth with a faithful heart, upon god, in the name of Christ. Therefore let us at all times without intermission offer unto god the sacrifice of thank 〈◊〉: that is to say, let us at all times call upon him, & glorify 〈◊〉 〈◊〉 in all our livings: when we go to 〈◊〉 let us call upon him, when we rise, let us do like wise. Item when we go to our meat and drink, let us not go unto it like swine and beasts: but let us remember god and be thankful unto him for all his gifts. But above all things we must see, that we have a 〈◊〉 〈◊〉. 15 heart, else it is to no purpose: for it is written: Non 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 peccatoris, god will not be praised of a wicked man. Therefore let us repent from the bottom of our hearts: let us forsake all 〈◊〉, so that we may say this prayer to the honour of god, and our commodities. And as I told We may say this prayer by 〈◊〉. you before, we may say this prayer whole, or by parts, according as we shall see occasion. For when we see gods name 〈◊〉, we may say: Our father, hallowed be thy name. When we see the devil rule, we may say, Our father, Thy kingdom come: when we see the world inclined to wickedness, we may say, Our father, thy will be done. Item when we lack necessary things, either for our bodies or souls, we may say: Our father which art in heaven, 〈◊〉 us this days our daily bread. Item when I feel my sins, and they trouble me, and 〈◊〉 me, than I may say: Our father which art in heaven, forgive us our trespasses. Finally when we will be preserved from all temptations, that they shall not have the victory over us, nor that the devil shall not devour us, we may say: Our father which art in heaven, lead us not into temptation, but deliver us from evil: For thine is the kingdom, the power, and glory, for 〈◊〉 and ever, world without end. Amen. ¶ Here endeth the sermons upon the lords 〈◊〉 made by the right reverend father in god, 〈◊〉 star Doctor 〈◊〉, before the right virtuous and honourable Lady Katherine Duchess of 〈◊〉, at 〈◊〉, the year of our Lord. 1552. Exceptae per me Augustinum Bernerum Heluetium. Certain other Sermons preached by the right reverend father in God, master 〈◊〉 Latymer in Lincolneshyre, the year of our Lord. 1553. Collected and gathered by Augustine Bernherre an Helvetian: and albeit not so fully and perfectly gathered as they were uttered: yet nevertheless truly, to the singular commodity and profit of the simple 〈◊〉, who with servant 〈◊〉 and diligent reading, desire to be better taught and instructed. The first Sermon. SImile factum est regnum 〈◊〉 homini regi qui 〈◊〉 nuptias filio suo, The kingdom of heaven is like unto a certain king which married his son: And sent forth Math. 22. his servants to call them that. etc. This is a gospel that containeth very much 〈◊〉 14. matter: And there is an other like unto this in the .14. of 〈◊〉, Two parables mea ning all one thing. but they be both one in effect, for they 〈◊〉 both one thing: And therefore I will take them both in hand together, because they tend to one purpose. Matthew saith: The kingdom of heaven is like unto a certain king, which married his son. Luke saith: A certain 〈◊〉 〈◊〉 a great supper, but there is no difference in that very substance of the matter, for 〈◊〉 〈◊〉 to one purpose. Here is made mention of a feast maker, therefore we must consider, who was this feast maker: secondarily Seven 〈◊〉ges to be 〈◊〉 in this para 〈◊〉. who was his son: thirdly we must consider to whom he was married: who were they that called the 〈◊〉: four, who 〈◊〉 the gests. And than we must know how the guessed callers behaved themselves: and then how the gests behaved themselves towards them that called them. When all these circumstances he considered, we shall sinned 〈◊〉 good matters covered and hid in this Gospel. Now that I may so handle these matters that it may turn to the 〈◊〉 of your souls, and to the discharge of my office, I will most instantly desire you, to 〈◊〉 up your hearts unto God: and desire his divine majesty in the name Things to be asked at god's hand. of his only begotten son our saviour jesus Christ, that he will give unto us his holy ghost: unto me, that I may speak the word of God, and teach you to understand the same: unto you, that you may hear it fruitfully, to the edification of your souls: so that you may be edified through it, & your lives reform and amended, so that his honour and glory may increase daily amongost us. And therefore I shall desire you to say with me. Our father. etc. dearly beloved in the Lord, the gospel that is red this day is a parable, a similitude, or comparison. For our saviour compared the kingdom of GOD unto a man, that made a marriage for his son. And here was a marriage. At a marriage you know there is commonly great feastings. Now you must know who was this feast maker, and who was his son, and to whom he was married, and who were these that should be called, and who were the callers, 〈◊〉 they behaved themselves, and how the gests behaved themselves towards them that called them. Now this marriage maker, or feast maker, is almighty god. Who was this marriage maker. Luke the Evangelist calleth him a man, saying: A certain man ordained a great supper: He called him a man, not that he was 〈◊〉, or hath taken our 〈◊〉 upon him, no not so, for you must understand that there be three persons in the 〈◊〉, God the father, god the son, and god the holy ghost. And these three persons 〈◊〉 the son with manhood: so that neither the father, neither the holy ghost, took flesh upon them, but only the son: he took 〈◊〉 flesh upon him, taking 〈◊〉 of Only the son became man. the virgin Mary. But Luke called god the father a man, not because he took 〈◊〉 upon him, but only compared 〈◊〉 unto a man, not that he will affirm him to be man. Who was he God is call led a 〈◊〉 but is not so. now that was married? who was the 〈◊〉? Marry that was our saviour 〈◊〉 Christ, the second person in the destie, the eternal son of god. who should be his spouse? to 〈◊〉 was he married? Marry to his church and congregation: for he Christ is the bridegroom. The church is the 〈◊〉 would have all the world, to 〈◊〉 unto him, and to be married unto him: but we see by daily experience, that the most 〈◊〉 refuse this 〈◊〉. But here is showed the state of that church of God: for this marriage, this 〈◊〉 was begun at the beginning The mari age hath la stead ever sense the world begun of the world, and shall endure to the end of the same: yet for all that, the most part refused it: for at the very beginning of the world, ever the most part refused to come. And so it appeareth at this our time, how little a numbered 〈◊〉 to this wedding and feast: though we have many callers, 〈◊〉 〈◊〉 be but few of those that come. So ye hear that 〈◊〉 is the 〈◊〉: the bridegroom is Christ, his son 〈◊〉 Saviour: the bride is the congregation. Now what manner of meat was prepared at this 〈◊〉 〈◊〉? For ye know it is commonly seen, 〈◊〉 at a 〈◊〉 the 〈◊〉 meat is prepared that can be gotten. What was the chiefest dish at this great 〈◊〉? what was the 〈◊〉 〈◊〉? Marry it was the bridegroom himself: for the father, The bridegroom himself was the best dish of the feast. the feast maker, prepared none other 〈◊〉 of meat for the geastes but the body and blood of his own natural son. And this is the chiefest dish at this banquet: 〈◊〉 truly is a marvelous thing that the father offereth his son to be eaten. verily I think that no man hath heard the like. And truly there was never such kind of feastings as this is, where the father will have his son to be eaten, and his blood to be drunk. We read in a story, that a certain man had eaten his The history of Astyages and Harpa gus. son, but it was done unwares: he knew not that it was his son, else no doubt he would not have eaten him. The story is this: There was a king named Astyages, which had heard by a prophecy, that one Cyrus should have the rule and dominion over his realm, after his departure: which thing troubled the said king very sore, and therefore sought all the ways and means how to get the said Cyrus out of the way, how to kill him, so that he should not be king after him. Now he had a noble man in his house named Harpagus, whom he appointed to destroy the 〈◊〉 Cyrus: but how soever the matter went, Cyrus was preserved and kept alive, contrary 〈◊〉 the kings mind. Which thing when 〈◊〉 heard, what An eusample of cruel 〈◊〉. 〈◊〉 he? Marry this. Harpagus that noble man which was put in trust to kill Cyrus, had a son 〈◊〉 the court, whom the king commanded to be taken, his head, hands, 〈◊〉 to be cut of, and his body to be prepared, roasted or sodden, of the best manner as could be 〈◊〉. After that, he biddeth Harpagus to come and eat with him, where there was 〈◊〉 〈◊〉, one dish coming after an other: At length the king asked him, Sir, how liketh you your fare? Harpagus thanketh the king with much praising the kings banquet. Now the king perceiving 〈◊〉 to be merrily disposed, 〈◊〉 one of his servants to bring in the head, 〈◊〉, and feet of Harpagus son, which when it was done, the king showed him what 〈◊〉 of meat he had eaten, asking him how it liketh him. Harpagus made answer though with an 〈◊〉 heart, Quod Regi placet, id 〈◊〉 quoque placet, Whatsoever pleaseth the king, that also pleaseth me. And here we have an ensample of a flatterer or dissembler: for this Harpagus spoke against his An 〈◊〉 of a 〈◊〉 〈◊〉. own heart and conscience. Surely 〈◊〉 〈◊〉 〈◊〉 there be a great many of flatterers in our time also, which will not be ashamed to speak against their own heart & 〈◊〉, like as this Harpagus did, which had no doubt a 〈◊〉 heart, & in his 〈◊〉 the act of the king 〈◊〉 him: yet for all that, with his tongue he praised the same. So I say, we read not in any story, that at any time any father had 〈◊〉 his 〈◊〉 willingly & wittingly. And this Harpagus, of whom I rehearsed the story, did it unwares. But the almighty god which prepared this feast for all the world, for all those that will come A sign of gods love towards man. unto it, he 〈◊〉 his only son to be eaten, and his blood to be drunken: 〈◊〉 he loved his 〈◊〉 well, because he 〈◊〉 them with so costly a dish. Again, our saviour the bride groom offereth himself at his last supper, which he had with his disciples, his body to he eaten and his blood to be drunk. And to the intent that 〈◊〉 should be done to our great comfort, and than again to take away all cruelty, 〈◊〉, 〈◊〉 〈◊〉 die and 〈◊〉 is ea 〈◊〉 and 〈◊〉 ken 〈◊〉. and horribleness: he showeth unto us how we shall 〈◊〉 him, in what manner and form, 〈◊〉 spiritually, to our great comfort: so that who so ever eateth the mystical bread, and drinketh the 〈◊〉 〈◊〉 worthily, according to 〈◊〉 〈◊〉 of Christ, he receiveth surely the very body and blood of Christ spiritually, as it shallbe most comfortable unto his soul. He eateth with the mouth of his soul, and digested with the stomach of his soul, the body of Christ. And to be short, who soever believeth in Christ, putteth his hope, 〈◊〉, and confidence The 〈◊〉 all eating of Christ 〈◊〉 the right ea 〈◊〉. in him, he eateth and 〈◊〉 him: for the spiritual eating, is the right cating to everlasting life, not the 〈◊〉: all eating, as the 〈◊〉 understood it. for that same corporal 〈◊〉, on which they set their minds, 〈◊〉 no commodities at all, it is a spiritual meat that 〈◊〉 our souls. But I 〈◊〉 you, how much is this supper of Christ 〈◊〉 amongst us: where he himself 〈◊〉 unto us his body The 〈◊〉 〈◊〉 is not 〈◊〉 ded. and blood. How much I say is it regarded: how many receive it with the curate or minister: O Lord, how blind and dull are we to such things, which 〈◊〉 to our salvation? But I pray you wherefore was it ordained principally? Answer. It was ordained for our help, to help our memory Why the 〈◊〉 sup per was or deined. withal, to put us in mind of the great goodness of god, in redeeming us from everlasting death, by the blood of our 〈◊〉 Christ, yea and to signify unto us, that his body and blood is our meat and drink for our souls, to feed them to everlasting life: if we were now so perfect as we ought to be, we should not have need of it, but to help our imperfectness it was ordained of Christ: for we be so forgetful when we be not pricked for ward, we have soon forgotten all his benefits. Therefore to the intent that we might better keep it in memory, and to remedy this our slothfulness, our saviour 〈◊〉 be both 〈◊〉 and forgetful. hath ordained this his supper for us, whereby we should remember his great goodness his bitter passion and death, and so strengthen our faith: so that he 〈◊〉 this Supper for our sake, to make us to keep in fresh memory his 〈◊〉 ble bevefites. But as I said before, it is in a manner nothing regarded amongst us, we care not for it, we will not come unto it: how many be 〈◊〉 think ye, which regard this supper of the lord, as much as a testorne? but very few no doubt of it: And I will prove that they regard it not so much: if there were a proclamation made in this town, that whosoever would come unto the church at such an hour, And there go to the communion with the curate, should have a 〈◊〉, when such a proclamation were made, I think truly all For a 〈◊〉 〈◊〉 a piece we should have communicants 〈◊〉. the town would come and celebrate the Communion to get a testorne. But they will not come to receive the body and blood of Christ, the food and nourishment of their souls: to the augmentation, and strength of their faith? Do they not more regard now a testorne then Christ? But the cause which lets us from the celebrating of the Lords supper, is this: we have no mind nor purpose to leave sin, and wickedness: The cause why we 〈◊〉 no mind to come to the communion. which maketh us not to come to this supper, because we be not ready nor meet to receive it. But I require you in gods behalf leave your wickedness, that ye may receive it worthily according to his institution. For this supper is ordained, as I told you before, for our sake, to our profits and commodities: for if we were perfect, we should not 〈◊〉 this outward sacrament: but our saviour knowing our weakness and forgetfulness, ordained this supper, to the augmentation of our faith: And to put us in remembrance of his benefits. But we will not come: there come no more; e at ones, but such as 〈◊〉 the holy loves, from house to house, which Men come to the communion of custom. follow rather the custom than any thing else. Our saviour Christ saith in the gospel of saint John, Ego sum panis vivas, qui de coelo descendi, I am the living bread, which john. 6. came down from heaven. Therefore who 〈◊〉 feedeth of Who so eateth 〈◊〉 sles flesh shall 〈◊〉 〈◊〉. our saviour Christ, he shall not 〈◊〉, death shall not 〈◊〉 against him, his soul shall departed out of his body, yet death shall not get the 〈◊〉 over him: he shall not be damned: he that cometh to that marriage, to that banquet, death shallbe unto him but an entrance, or a door to everlasting life. Panis quem ego dabo caro mea est, The bread that I will give, is my flesh, which I will give for the life of the world. As many as will feed upon him, shall attain to everlasting life: they shall never die, they shall prevail against death: Death hath 〈◊〉 his 〈◊〉. death shall not hurt them, because he hath 〈◊〉 his strength: if we would consider this, no doubt we would be more desirous to come to the 〈◊〉 than we be: we would not be so cold, we would be content to leave our naughtle 〈◊〉, and come to the lords table. Now ye have heard what shall be the chiefest dish at this marriage, namely the body and blood of Christ. But now there be other dishes, which bc sequels or hangings on, wherewith the chief dish is powdered: that is, 〈◊〉 of sins. The 〈◊〉 of dishes that are 〈◊〉 this supper. Item the holy ghost which ruleth and governeth our hearts: Item the merits of Christ, which are made ours: for when we 〈◊〉 upon this dish worthily, than we shall have 〈◊〉 of our sins, we shall 〈◊〉 the holy ghost: 〈◊〉 all the merits of Christ are ours, his fulfilling of the 〈◊〉 is ours, and so we be 〈◊〉 before God: and finally attain to everlasting life. As many therefore as feed worthily of this 〈◊〉. shall have all these things with it, and in the ends everlastyngelyse. S. Paul saith: 〈◊〉 proprio filio suo Rom 8. non pepercir, sed pro nobis omnibus tradidit illum, 〈◊〉 non 〈◊〉 cum 〈◊〉 omnia 〈◊〉 donabit? He which spared not his own son, but gave him for us all: how shall he not with him give us all things also? Therefore they that be The commodities that 〈◊〉 ne ot con 〈◊〉. 〈◊〉 〈◊〉 in Christ, are partakers of all his 〈◊〉 and benefits of 〈◊〉 life, & of 〈◊〉: He that hath Christ, hath all things that are Christ's: He is our preservation from damnation, he is our comfort, be is our help, our remedy. 〈◊〉 we feed upon him, than we shall have remission of our sins: the same remission of 〈◊〉 is the greatest and most comfortable thing that can be in the world. O what a comfortable thing is this, when Christ 〈◊〉: Remittuntur 〈◊〉 peccata, Math 8 〈◊〉 general prodamatis on. Thy sins are forgiven unto the. And this is a standing sentence, it was not spoken only to that same man, but it is a general proclamation unto all us: all and every one that 〈◊〉 in 〈◊〉, shall have forgiveness of their sins. And this proclamation is 〈◊〉 out daily by his ministers 〈◊〉 preachers: 〈◊〉 proclamation is the word of grace, 〈◊〉 word of 〈◊〉 & consolation. For like as sin is the most 〈◊〉 & the 〈◊〉 〈◊〉 est thing in heaven and in earth: So the most Nothing is so 〈◊〉 as 〈◊〉. 〈◊〉 thing is the remedy against sin: which remedy is declared & offered unto us in this word of 〈◊〉: & the power to distribute this remedy against sins, he hath given unto 〈◊〉 〈◊〉, which be gods treasurers, distributers of 〈◊〉 word of god: for now he speaketh by me, he calleth you to this wedding by 〈◊〉, being but a poor man, yet he hath sent me to call you. And though he be the author of the word: yet he will have men to be called through his ministers to that word. Therefore let us give 〈◊〉 unto the minister when he speaketh god's word, yea rather let us credit God when he speaketh by his ministers, and offereth us 〈◊〉 of our sins by his word. For there is no sin so great in this world, but it is pardonable as long as we be in 〈◊〉 world, & call for mercy: for here is the time of mercy, here we may come to forgiveness of our sins. but if we once die in sin & 〈◊〉, so that we be 〈◊〉, let us not look for remission 〈◊〉: for the state after this life is unchangeable: but as long as we bc here, we may 〈◊〉 for mercy. Therefore let us not despair, let us amend our 〈◊〉, and crte unto god for forgiveness of our sins: and than no doubt we shall obtain remission, if we call with a faithful heat upon him, for so he hath promised 〈◊〉 us in his most holy word. The holy scripture maketh mention of a sin against the There is a sin 〈◊〉 〈◊〉 holy ghost. holy ghost, which sin can not be forgiven neither in this world nor in the world to come: And this maketh many 〈◊〉 unquiet in their hearts & consciences: for some there be which ever be afraid lest they have committed that same sin against the holy ghost, which is irremissible. Therefore some say, I cannot tell whether I have sinned against the holy ghost or not: if 〈◊〉 have committed that sin, I know I shallbe damned. But I tell you what ye shall do, despair not of the mercy of god, for it is immeasurable. I can not deny but there is a sin against the We can not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the holy ghost. holy ghost which is 〈◊〉, but we can not judge of it 〈◊〉 hand, we can not tell which man hath 〈◊〉 that sin or not, as long as he is 〈◊〉: but when he is oves gone, than I can judge whether he sinned against the holy ghost or not. As now I can judge that Nero, Saul, and jubas and such like, that died in 〈◊〉 and wickedness, did commit this sin against the holy ghost: for they were wicked & continued in their wickedness still to the 〈◊〉 end, they made an end in their 〈◊〉: but we can not judge whether one of us sin this sin against the holy ghost or not: for though a man be wicked at this time, yet he may 〈◊〉 & leave his wickedness, to morrow, and so not commit that sin against the holy ghost. Our 〈◊〉 Christ pronounced against the scribes and Pharisees, that they had committed that sin against the holy ghost: because he knew their hearts, he knew that they would Christ 〈◊〉 the hearts of the Pharisees. still abide in their wickedness, to the very end of their lives. But we can not pronounce this sentence against any man, for we know not the hearts of men: he that sinned now, peradventure shall be turned to morrow, and leave his sins, and so be saved. Further, the promises of Christ 〈◊〉 Christ's pro mises are general. saviour are general, they pertain to all mankind: he made a general proclamation, saying: Qui credit in me, habet vitam aeternam, Who so ever believeth in me, hath everlasting life. Likewise saint Paul saith: Gratia 〈◊〉 supta peccatum, The grace and 〈◊〉 of God exceedeth far our sins. Therefore let us ever think and believe that the grace of God his mercy and goodness exceedeth our sins. Ite consider what Christ saith with his own mouth: Venite ad me omnes qui laboratis. etc. Come to me all ye that labour Math. 11. & are laden, & I will ease you. Mark here he saith: Come all Christ calleth all 〈◊〉 go him. ye: wherefore than should any body despair, or 〈◊〉 out himself from these promises of Christ which be general and pertain to the hole world? For he saith, Come all unto me, And then again he saith, Refocillabo vos, I will 〈◊〉 yovyou shall be 〈◊〉 from the burdens of your sins. Therefore as I said before, he that is blasphemous and obstinate wicked, and abideth in his wickedness 〈◊〉 to the very end, he sinneth against the holy ghost, as S. Augustine and all other godly writers do affirm: but he that leaveth his wickedness To conty 〈◊〉 in sin to the end is to sin against the holy ghost. and sins, is content to amend his life, and than believing in Christ, seeketh salvation and everlasting life by him: no doubt that man or 〈◊〉 who soever they be, shall be saved: for they feed upon Christ, upon that meat that God the Father, this feast maker, hath prepared for all his gests. You have heard now who is the maker of this feast or ban ket: and again you have heard what meat is prepared for the gests, what a costly dish the housefather hath ordained at the wedding of his 〈◊〉. But now ye know that where there be great dishes and delicate fare: there be commonly prepared certain sauces, which shall give men a great 〈◊〉 and appetite to their 〈◊〉, as mustard, vinegar, and 〈◊〉 〈◊〉 sauces. So this feast, this costly dish, hath his sauces: what be they: Marry the cross, affliction, tribulation, persecution, 〈◊〉 me at 〈◊〉 have 〈◊〉 sauce. & all manner of 〈◊〉: for like as sauces make 〈◊〉 the stomach, to receive meat, so affliction stirreth up in us a desire to Christ. For when we be in 〈◊〉 we are not, we care not for Christ: but when we be in tribulation, and cast in prison than we have a desire to him: than we learn to call upon him: than we hunger and thirst after him, than we are desirous to feed upon him: as long as we be in health and prosperity, we care not for him: we be slothful, we have no stomach at all, and therefore these sauces are very necessary for us: we have a common saying amongst us, when we see a fellow sturdy, lofty, and proud, men say, this is a sausye fellow: signifying him to be a highmynded fellow, which taketh 〈◊〉 upon him than he aught to do, or his estate 〈◊〉: which thing no doubt is naught and ill: for every one ought to be have himself according unto his calling and estate: but he that willbe a christian man, that intendeth to come He that will 〈◊〉 to 〈◊〉 must be 〈◊〉. to heaven, must be a sausye fellow: he must be well powdered with the sauce of affliction, and tribulation, not with proudness and stoutness, but with miseries and calamities: for so it is written, omnes qui ple volunt, 〈◊〉 in Christo persecutionem patientur, whosoever will live godly in Christ, he shall have persecution and miseries, he shall have sauce enough to his meat. Again our saviour saith, qui vult meus esse discipulus, abnegat semetipsum & tollat crucem suam & 〈◊〉 me: He that will be my disciple must deny himself, and take his cross upon him, and follow me. Is there any man that will seed upon me, that will eat my 〈◊〉, and drink my blood? Abnegat semetipsum, Let him forsake himself. O this is a great matter, this is a biting thing: the denying of my own will. As for an ensample. I see a fair woman, and 〈◊〉 in my heart an ill appetite to commit lechery with her. I desire to fulfil my wanton lust with her. Here is my aypetite, my lust, my will: but what must I do? Marry I must deny my self and follow Christ. What is that? I must not follow my We must 〈◊〉 〈◊〉 selves. own desire, but the will and pleasure of Christ. Now what sayeth he? Non fornicaberis, non adulte raberis, Thou shalt not be a hoore 〈◊〉: Thou shalt not be a wedlock 〈◊〉 ker. Here I must 〈◊〉 myself, and my will and give place unto his will, abhor and hate my own will, yea and further more I must earnestly call upon him, that he will give me grace to withstand my own lust and appetite, in all manner of things, which may 〈◊〉 against 〈◊〉 will: as when a man do the me wrong, taketh my living from me, or hurteth me in my good name and fame, my will is to avenge myself upon him, to do him a foul turn again: but what sayeth god? 〈◊〉 vindictam ego retribuam, Unto We must leave the revenge to god. me (saith god) belongeth vengeance, I will recompense though same. Now here I must give over my own will and pleasure and obey his will, this I must do, if I will feed upon him, if I will come to heaven: but this is a bitter thing, a sour sauce, a sharp sauce: This sauce maketh a stomach: for when I am 〈◊〉 or wronged, or am in other tribulation, than I have a great desire for him, to feed upon him, to be delivered from trouble, and to attain to 〈◊〉 and joy. There is a learned man which hath a saying, which The cross 〈◊〉 us 〈◊〉 〈◊〉. is most true, he sayeth: Plus crux quam 〈◊〉 〈◊〉 ad Christum, The cross and persecution bring us 〈◊〉 to Christ then prosperity and wealth. Therefore Saint Peter sayeth: 〈◊〉 sub 〈◊〉 manum Dei, Humble yourselves under the mighty hand of GOD: Look what GOD layeth upon you bear, it willingly and humbly. But you will say, I pray you tell me what is my 〈◊〉 Answer. This that God layeth upon you that same is your cross: not that which you of your own wilfulness lay upon yourselves. As there was a certain sect which were called Flagellarii, which scourged The 〈◊〉 that men lay upon themselves is 〈◊〉 Christ's 〈◊〉. themselves with whips, till the blood ran from their bodies: this was a cross, but it was not the cross of God, No no, he laid not that cross upon them, they 〈◊〉 it of their own head. Therefore look what God layeth upon me that 〈◊〉 is my cross, which I ought to take in good part, as when I fall in poverty, or in miseries, I ought to be content withal: when my neighbour doth me wrong, taketh a way my goods, robbeth me of my good name and fame, I shall bear it willingly, considering that it is God's cross, and that nothing can be 〈◊〉 us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. done against me without his permission. There falleth never a sparrow to the ground without his permission: yea not a hear falleth from our head without his will, seeing then that there is nothing done without his will, I ought to bear this cross which he layeth upon me, willingly without any 〈◊〉 or grudging. But I pray you consider these words of Saint Peter well: Humiliamini sub potenti manum Dei, Humble yourselves under the mighty hand of God. Here Saint Peter signified unto us that GOD is a mighty GOD, which can take away the cross from us when it 〈◊〉 him good God's hand is 〈◊〉. yea and he can send patience in the mids of all trouble and miseries. Saint Paul that elect instrument of God showed a reason wherefore GOD layeth afflictions upon us saying: Corripimut à domino ne cum mundo condemnemur, We are chastened of the Lord least we should Thecause 〈◊〉 be condemned with the world: for you see by daily experience that the most part of wicked men are lucky Christ layeth 〈◊〉 〈◊〉 those that be his. in this world: they bear the swing, all things goeth after their minds, for GOD letteth them have their pleasures here. And therefore there is a common saying, The more 〈◊〉, the more lucky: but they that pertain The 〈◊〉 wicked the more lucky. to God, that shall inherit everlasting life: they must go to the pot, they must suffer here according to that scripture: juditium à domo 〈◊〉 incipit, the judgement of god beginneth at the house of God: therefore it cometh of the goodness of god when we be put to taste the sauce of tribulation: for he doth it to a good end, namely that we should not be condemned with this wicked world: for these sauces are very good for us, for they make us more hungry & lusty to come to Christ and feed upon him. And truly when it goeth well with us, we forget Christ, our hearts and minds are not upon him: tis be tertaha 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉. therefore it is better to have affliction then to be in prosperity. for there is a common 〈◊〉, Vexatio dat intellectum, vexation giveth understanding. David that excellent king and Prophet saith, Bonum est mihi quod 〈◊〉 me domine Lord saith he, it is good for me that thou hast pulled down my stomach, that thou hast humbled 〈◊〉. But I pray you, what sauce had David? how was he humbled? Marry this, his own 〈◊〉 David sauce to his meat 〈◊〉 his daughter. After that, Absalon one other of his 〈◊〉 killed his own brother. And this was not enough, but his own son rose up against him, and traitorously cast him out of his kingdom, and 〈◊〉 his wife in the sight of all the people. Was not he vere? had he not sausses? Yes yes, yet for all that he crieth not out against God, he murmured not, but saith: Bonum est mihi quod humiliasti me, Lord it is good for me that thou haste humbled me, that thou haste brought me low: therefore when we be in trouble, let us be of good comfort, knowing that God doth it for the best. But for all that, the devil that old serpent, the enemy of mankind doth what he can day and night to bring us The 〈◊〉 〈◊〉 still to make 〈◊〉 for us. to this sauce, to cast us into persecution, or other miseries, as it appeared in the Gospel of Matthew, where our Saviour casting him out of a man, seeing that he could do no more harm, he desired Christ to give him leave to go into the swine: and so he cast them all into the sea. Where it appeareth, that the devil studieth and seeketh all manner of ways to hurt us, either in soul, or 〈◊〉 〈◊〉 body: But for all that, let us not despair, but rather lift up our hearts unto GOD, desiring his 〈◊〉 and comfort, and no doubt when we do so, he will help, To consider this, is comfortable. he will either take away the calamities, or else mitigate them, or at the least wise send patience into our hearts, that we may bear it willingly. Now you know at a great feast when there is made a delicate dinner, and the guest far well: at the end of the dinner they have 〈◊〉. certain 〈◊〉, custards sweet, & delicate The 〈◊〉 〈◊〉 at 〈◊〉 〈◊〉. things; so 〈◊〉 we come to this dinner, to this wedding, and feed upon Christ, and take his sauces which he hath prepared for us: at the end cometh the sweet meat, what is that? Marry remission of sins and everlasting life, such joy that no tongue can express, nor heart can think: which God hath prepared for all them that come to this dinner, and feed upon his son, and 〈◊〉 of his sauces. And this is the end of this banquet. This banquet or marriage dinner was made at the very beginning of the world, God made this marriage in paradise, & called the hole world unto it, saying: Semen This marriage was made in paradise. multeris conteret caput 〈◊〉, The seed of the woman shall vanquish the head of the serpent: this was the first calling. And this calling stood unto the faithful in as good stead as it doth unto us, which have a more 〈◊〉 calling. afterward, almighty God called again with these words, speaking to Abraham, Ego ero Deus tuus & seminis Abraham was bidden to this ma riage. tui post te, I will be thy God, and thy seeds of thee. Now what is it to be our God? Marry to be our defender, our comforter, our deliverer and helper: who was Abraham's seed? Marry Christ the son of God, he was Abraham's seed: in him and through him, all the world shall be blessed, all that believe in him, all that come to this dinner and feed upon him. After that, all the prophets their only intent was to call the people to this wedding. Now after the time was expired, which God had appointed, he said: Venite, parata sunt omnia, Come, all things are ready. But who are these callers? The first was john baptist, which not only called john Baptist pointed to this meat with his 〈◊〉. with his mouth, but also showed with his finger, that meat which GOD had prepared for the whole world. He saith: Ecce agnus Dei qui tollit peccata mundi, Lo the Lamb of GOD that taketh away the sins of the world. Item, Christ himself called, saying: Venite ad me omnes Math. xi. qui laboratis, come to me all ye that travail and labour, and I will refresh you. Likewise the Apostles cried and called all the whole world, as it is written: Exivit sonus eotum per universam terram, Their sound is gone through out all the world. But I pray you what thanks had they far their calling? for their labour? Marry this, john baptist was headed: Christ was 〈◊〉 the Apostles were killed, this was their reward for The 〈◊〉 that they have which be the callers of 〈◊〉 〈◊〉 〈◊〉 is a 〈◊〉 les 〈◊〉. their labours. So all the preachers shall look for none other reward: for no 〈◊〉 they must be suffrers, they must taste of these sauces: their office is, Arguere mundum de peccato, to rebuke the world of sin, which no doubt is a thankless occupation. 〈◊〉 audiant montes 〈◊〉 domini, That the high hills, that is, great 〈◊〉 and lords may hear the judgements of the Lord: they must spare no body, they must rebuke high and low when they do amiss, they must strike 〈◊〉 with the sword of God's word: which no doubt is a thankless ocupation: yet it must be done, for GOD will have it so. There be many men which be not so cruel as to persecute or to kill the preachers of God's word: but when they be called to 〈◊〉 upon Christ, to come to this banquet, to leave their wicked livings, than they begin to make their excuses, as it The excu says that such use to make as are loath to leave their 〈◊〉 appeared here in this gospel: Where the 〈◊〉 said, I have bought a 〈◊〉, and I must needs go and see it, I pray thee have me excused. An other said: I have bought five yoke of 〈◊〉, and I go to prove them, I pray thee have me excused. The third said, I have married a wife, and therefore I can not come: and these were their excuses. You must take heed that you mistake not this text: for after the 〈◊〉 letter, it seemeth as though no husbandman, no byer or seller, 〈◊〉 heed ye under this aright. nor married man, shall enter into the kingdom of God: Therefore ye must take heed, that ye understand it aright. For to be a husbandmanne, to 〈◊〉 a byer or seller, to be a married man, is a good thing, and allowed of GOD: but the abuse of such things is reproved husbandmanne, and married man every one in his calling, may use and do the works of his calling: the husband man may go to plough: they may buy and sell. Item, men may mary, but they may not set their hearts upon it. The husbandman may not so apply his husbandry, to set aside the hearing of the word of GOD: for when he doth so, he sinneth damnably: for he more regardeth his 〈◊〉, than GOD and his word: He hath all lust and 〈◊〉 in his husbandry, which pleasure is 〈◊〉. As there be many husbandmen, which will not come Husbandry must not hold 〈◊〉 from god. to 〈◊〉, they make their excuses that they have other 〈◊〉, but this excusing 〈◊〉 nought: for commonly they go about wicked matters, and yet they would excuse themself, to make themselves 〈◊〉, or at the least way, they 〈◊〉 〈◊〉 their 〈◊〉. Which thing itself is a great wickedness: to do wickedly, & than 〈◊〉 that same wickedness: to neglect and despise God's word, & than to excuse such doings, like as these men do here in this gospel. The husbandman saith, I have bought a farm, 〈◊〉 have me excused: tother saith, I have bought five yoke of 〈◊〉, I pray the 〈◊〉 me excused: Now when he cometh to the married man: that same fellow saith not, have me excused, as the other say, but he only saith, I cannot come. Where it is to be noted, that Themaried man saith he can not come. the affections of 〈◊〉 lusts & concupiscence are the strongest above all the other: for there be some men which set all their hearts upon voluptuousness: they regard nothing else, neither God nor his word: And therefore this married man saith: I can not come: because his affections are more 〈◊〉 and more vehement than the other men's were: but what shall be 〈◊〉 reward which refuse to come? The housefather saith: I say unto you, that none of those men which were The reward of them that refuse to come. bidden, shall taste of my supper. With these words Christ our saviour teacheth us, that all those that love better worldly things than GOD and his word, shall be shut out from his supper, that is to say, from everlasting joy and 〈◊〉: 〈◊〉 it is a great matter to despise God's word, or the minister of the same: for the office of preaching is the office of salvation, it hath warrants in Scripture, it is grounded upon God's word. 〈◊〉 Paul to the Romans Saint Paul's 〈◊〉 on. maketh a gradation of such wise: Omnis quicunque 〈◊〉 no men domini saluabitur, quomodo ergo invocabunt in quem non 〈◊〉, 〈◊〉 quomodo credent 〈◊〉 quem non 〈◊〉? That is to say, who soever shall 〈◊〉 on the name of the Lord shallbe saved: but how shall they call upon him, in whom they believe not? how shall they believe on him of whom they have not herd? How shall they hear without a 〈◊〉? And how shall they 〈◊〉 except they be set? At the length be concludeth saying, Fi les ex 〈◊〉 faith cometh by hearing: where ye may perceive how necessary a thing it is, to hear gods word, and how needful a thing it is to have preachers, which may teach us the word of god: for by 〈◊〉 we must come to faith, through faith we must be justified. And therefore Christ saith himself: Qui credit in me, habet vitam aeternam, he that believeth in me hath eucrla sting life. When we hear gods word by the preacher, and believe that same, than we shall be saved: for s. Paul sayeth. evangelium est potentia dei ad salutem omm credenti, the gospel is the power of god unto salvation, to all that believe: the gospel preached is god's power to the salvation of all believers: The come 〈◊〉 of the 〈◊〉 〈◊〉 of preaching. this is a great commendation of this 〈◊〉 of preaching, therefore we ought not to despise it, or little regard it: for it is god's instrument whereby he worketh faith in our hearts. Our Saviour saith to Nicodeme: Nisi quis renatus 〈◊〉 3. fuerit, except a man be borne a new, he can not see the kingdom of god. But how cometh this regeneration? by hearing and believing of the word of god: for so saith s. Peter Renati non ex semine mortali corruptibili, we are borne a new, not of mortal seed, but of immortal by the word of god. Likewise Paul saith in an other place: Visum est deo per 〈◊〉 predicationis saluos facore 〈◊〉, It pleased god to save the believers through the foolishness of preaching. But peradventure you will say. What? shall a preacher teach foolishness? No not so, the preacher when he is a right preacher, he preacheth not foolishness, but he preacheth The world 〈◊〉 word of god to be foolishness. the word of god: but it is taken for foolishness, the world esteemeth it for a trifyll: but howsoever the world esteemeth it, S. Paul sayeth that god will save his through it. Here I might take occasion to inveigh against those which little regard the office of preaching which are wont to say, what need we such preachings every day? Have I not five wits, I know as well what is good or ill, as he doth that preacheth. But I tell thee my friend: be not to hasty, for when thou hast nothing to follow but thy five wits, thou David 〈◊〉 〈◊〉 not his 〈◊〉 wits shalt go to the devil with them: David that holy Prophet said not so, he trusted not his five wits, but he said. Lucerna pedibus meis verbum tuum domine, Lord thy word is a candle unto my feet: here we learn not to despise the word of god, but highly to esteem it, and reverently to hear it: for that holy day is ordained, & appointed to none other thing, but that we should at that day, hear the word of god, & exercise ourselves in all godliness: but there be some which think that this day is ordained only for feasting, drinking, or gaming, or such foolishness, but they be much deceived: this day was The right use of the holy days. appointed of god, that we should hear his word, and learn his laws, and so serve him: but I dare say, the devil hath no days so much service as upon sundays or holy days, which sundays are appointed to preaching, and to hear gods most holy word: therefore god saith not only in his commandments that we shall abstain from working, but he saith, sanctificabis, thou shalt hallow: so that holiday keeping is nothing else, but to abstain from good works, and to do better works, that is to come together, and celebrate the communion Holidays 〈◊〉. together, and visit the sick bodies, these are holy days works: And for that end god commanded us, to abstain from bodily works, that we might be more meet & apt to do those works, which he hath appointed unto us, namely to feed our souls with his word, to remember his benefits, & to give him thanks, and to call upon him. So that the holy day may be called a marriage day wherein we are married unto god, which day is very needful to be kept. The foolish common people, thinketh it to be a belly 〈◊〉 day, and so they make All miss 〈◊〉 begin 〈◊〉 on the holy 〈◊〉. it a 〈◊〉 day: there is no wickedness, no rebellion, no 〈◊〉, but she hath most commonly her beginning upon the holy day. We read a story in the 15. chapter of the book of that Numbers, That there was a 〈◊〉 which gathered sticks Nume. 15. upon the Sabbath day, he was a 〈◊〉 of gods ordinances and laws: like as they that now a days, go about other business, when they should hear the word of God, and come to the common prayer, which fellows truly have need of sauce, to be made more lustier to come and feed upon Christ than they be. Now Moses and the people consulted with the lord, what they should do, how they should punish that fellow which had so transgressed the Saboth day: he shall die saith god. which thing is an ensample for us to take 〈◊〉, that we transgress not the law of the Sabbath day: for though God punish us not by and by, as this man was punished, yet he God will pu 〈◊〉 one day. is the very self same god, that he was before: and will punish one day either here, or else in the other world: where the punishment shallbe everlasting. Likewise in the 17. chapter of the prophet Hieremy, god threateneth his fearful wrath Hie. 17. & anger unto those which do 〈◊〉 his sabbath day. Again he promiseth his favour, and all prosperity to them that will keep the holy days, saying: princes and kings shall go through thy gates, that is to say: thou shalt be in prosperity in wealth and great estimation amongst thy neighbours. Again, if ye will not keep my sabbath day, I will kindle a Plague's 〈◊〉 〈◊〉 such as 〈◊〉 〈◊〉. fire in your gates, that is to say: I will destroy you, I will bring you to nought, and burn your cities with fire. These words pertain as well unto us at this time, as they pertained to them at their time: for god hateth the dishallowing of the Saboth, as well now as then: for he is and remaineth still the old god: he will have us to keep his Saboth, as well now as then: for upon the Saboth day gods sede plough goeth: The Sabbath day is gods ploughing day. that is to say, that ministry of his word is executed, for the ministering of god's word is gods plough. Now upon sundays god sendeth his husbandinen to come and till, he 〈◊〉 his callers, to come and call to the wedding, to bid the gests, that is, all the world to come to that supper. Therefore for the reverence of god consider these things, consider who calleth, namely god: consider again who be the gests, all ye? Therefore I call you in gods name, come to this supper, hallow that Sabbath day: that is, do your holy day work, come to 〈◊〉 supper, for this day was 〈◊〉 of god to that end that his word should be taught and heard: prefer not your own business therefore before the hearing of the word of god. Remember the story of that man which gathered sticks upon the holy day: and was put to death by the consent of god: where god showed himself not a cruel god: but he would give a warning unto the whole world by that man, that all the world should keep holy his Saboth day. The almighty everliving god give us grace to live so in this miserable world, that we may at the end come to the great Sabbath day, where there shallbe everlasting joy and gladness. Amen. The second Sermon of Master latymer's. Math. 5. VIdens autem jesus turbas ascendit in montem & cum 〈◊〉. etc. When Jesus saw the people he went up into a mountain, and when he was set down, his disciples came unto him, and he opened his mouth, and taught them saying: Blessed are the poor in spirit. dearly beloved in our saviour Christ, I have to tell you at this present time of a certain pilgrimage, which may be called the christian man's pilgrimage: but ye shall not think that I will speak of the popish pilgrimage, which we were wont to use in times past: in running hither & thither to M. John Shorne, or to our lady of 〈◊〉. No no, I will not speak of such 〈◊〉, but I will speak of such a pylgri mage, which our saviour Christ himself taught us, being here present with us, with his own mouth. Therefore whosoever will come to the eternal 〈◊〉 must go that pilgrimage, else he shall never attain thereunto. Cum vidisset autem 〈◊〉. 〈◊〉 〈◊〉 When he saw the people. It appeared by th'end of the 4. of Math. that our saviour had walked throughout all Galilee: & had done many miracles: so that the same of him went though roughout all the 〈◊〉: And there gathered a great number of people together to hear him: he seeing the people how hungry they were, conveyed himself into a 〈◊〉 place: & his disciples came unto him, and he taught 〈◊〉, but not only that disciples but also the whole people. For Luke saith: docebat audiente populo, he preached that people hearing it. 〈◊〉 & turba admirabitur 〈◊〉 doctrina illi, and that people marveled because of his doctrine: how could they marvel if they had not heard it. So it appeareth that Christ made his sermon not only to his disciples, but also to the whole people, yet specially he taught his disciples, to that end that they might teach afterwards to others, for he taught them such doctrine which he would have taught all the whole world, therefore he so diligently taught them for though he made many sermons, yet these. two. sermons, the one in Matthew, and the other in John ought to be regarded most above all others: for they contain 〈◊〉 servant mons wherein is contained the sum of a christians life. the sum of a christian man's life. Now our saviour seeing them so hungry, what doth he? The Evangelist saith: A pervit os suum, he opened his mouth and taught them: Our saviour did not only send out his apostles 〈◊〉 preach and teach the people, but also he opened his own mouth, and taught the people his own self. Which act of our sautor, is to the reproach of our lordly prelate's: which in a manner disdain to preach themselves, in their own persons, but they think it to be enough to have one or two pertaining unto them, which preach in 〈◊〉 drioces, they themselves being occupied in worldly business: our Saviour did not so, he opened his own mouth, and taught the people. Certainly this ensample of our Saviour ought 〈◊〉 prela tes be not 〈◊〉 than 〈◊〉. better to be considered of our prelate's than it is: for they be not better than Christ was. Christ hath sent them, and given unto them a Commission to preach: wherefore disdain they than to open their mouth, and teach the people? seeing that our saviour himself taught: how will they be excused 〈◊〉 they shall make account for their doings? What shall be their reward for their slothfulness? No doubt everlasting damnation hangeth over their heads. Now our saviour opening his mouth, what taught he them? Marry he taught them a pilgrimage, the christian man's pilgrimage: And this is a good and true pilgrimage that he Christ teacheth men to 〈◊〉 on 〈◊〉. mage. taught, for this pilgrimage standeth not in running hither and thither: No no, this is a right pilgrimage, but there is strange gear in it 〈◊〉 such gear, that if I should say it of my own head, you would not believe me, you would say I lie: for it agreeth not with our mother wit, we can not compass this gear with our natural wit: therefore we must consider who speaketh it, and so captivate our reason and wit, to the wisdom of God. Now Christ the eternal son of God, he teacheth us this pilgrimage: Of which god the father himself saith: Hic est 〈◊〉 meus dilectus, in quo mihi bene complacitum est, ipsum audite: This is my well beloved son, in whom I am pleased, hear him. Seeing than that the almighty god commanded us to hear him, We must not lightly regard 〈◊〉 doctrine. we ought not to regard his doctrine little, to esteem and value it for nothing: but most highly esteem it as the unfallible word of god. Now what saith he? Beati 〈◊〉 spititu quoniam ipsorum est regnum coelorum, Blessed be the poor in the spirit, for theirs is the kingdom of heaven. etc. I intend to be very short, else I could not have time to go thorough all things that pertain to this pilgrimage. This is a pilgrimage A pilgrimage of 〈◊〉, days 〈◊〉, or. 〈◊〉. miles. of viii. miles or of. viii. days journeys, all things that pertain unto it are comprehended in viii. points. Our saviour saith, Beati pauperis, Blessed be the poor, this is contrary to our reason: for who would think poverty to be a blessedness: who is that would not rather be rich than poor? to be rich is a blessedness in our eyes, to be poor is an unhappiness in our minds: but we must subdue our judgements. We esteem it to be a cursedness to be poor: well, our sautour sayeth Blessed are the poor: Luke hath no more but these words, Matthew addeth Spiritu in that spirit. These viii. To say that po. 〈◊〉 is a blessedness, is a paradox. miles, or days 〈◊〉, may be called Paradoxa that is to say, 〈◊〉, incredible, & unbelievable sayings: for if Christ had not spoken it himself, who should have believed it? for we see daily before our eyes, what a miserable thing is poverty therefore our nature is ever given to avoid poverty, and to come to riches. But Christ saith, Beati pauperes, Blessed be the poor in spirit, for the kingdom of heaven is theirs. The kingdom of heaven is taken sometimes for the 〈◊〉 The king doom of heaven ta ken for the office of preaching. 〈◊〉 of preaching, as when he compared the kingdom of heaven to a net that catched good & bad fishes, there he meaneth the office of preaching: sometimes it is taken for eternal 〈◊〉, which Christ our saviour merited for us. When John Baptist sendeth his disciples unto Christ to ask him whether he be Christ or not, he told them what miracles he had The poor be 〈◊〉 〈◊〉 to hear the word of God. done, and amongst other things he said, Pauperes 〈◊〉 the poor hear the gospel, meaning that the poor be more willing to hear the gospel: they take more pain in hearing gods word then the rich do, for the rich commonly lest regard the gospel. Look throughout all England, and pou shall find it so. Likewise he sayeth by the Prophet, 〈◊〉, Euangelizandum pauperibus misit me, He hath sent me is preach the Gospel unto the poor, because the poor hath more pleasure in it: the rich men commonly regard it for nothing: therefore it is a wonderful thing that such terrible things are written of rich men, and yet we seek all to be rich, & call them blessed & happy that be so. But ye herd upon sunday It is met 〈◊〉 that men be so desirous to be rich last was, how that these rich farmers made their excuses: they would not come to the banquet which God had prepared for them, because their richesse did let them: therefore richesse are called 〈◊〉 in scripture. As for an ensample: There be two ways to a town, the one is plain and strait, tother is full of thorns. Now he that 〈◊〉 the plain way shall sooner come to his 〈◊〉 end, than be that goeth the A good similitude and mere to be marked. thorny way: So it is more easier without riches to come to haven than with riches: but our nature is so corrupt that we ever desire that thing that may do us harm. I will not say but men may have riches, & many good men have had great Mark this you rich men richesses, yet riches must be had cum tremore, with fear: for it is a dangerous thing to have them: they be but burdens, they that have them be but 〈◊〉 and 〈◊〉 over thee, they must make account for them. And therefore above all things rich men must have in 〈◊〉 memory this scripture: 〈◊〉 si affluant nolite cor apponere, When riches come upon you, set not your hearts upon them: use them to such end as God hath appointed: with your copy help the The end why 〈◊〉 is given to me 〈◊〉 of the poor miserable people: and this is our 〈◊〉 to do. For he that hath riches and helpeth not the poor withal, but layeth them up for himself: he is a thief before god, There be thieves that get their good des 〈◊〉 though he do come rightly and 〈◊〉 by his goods: for he doth not his 〈◊〉: he withdraweth that from the poor that 〈◊〉 unto them, for god requireth of the rich to relieve and help the poor with his richesses: when he now doth it not, the writers call him a thief. Here ye see what a burden it is to have riches, therefore let us not be so greedy over them: and when we have them, 〈◊〉 us remember that we be but what sort of poor be blessed gods stewards and 〈◊〉 of his treasures. You must mark here, that our 〈◊〉 when he saith, Blessed 〈◊〉 〈◊〉 〈◊〉: he 〈◊〉 not the friars poverty, that same wilful poverty: but if you be come to poverty for confessing of Christ, than thou art blessed. Again, I am a rich man, the fire cometh & taketh away my riches. As Job was a rich man, but what happened? his enemy came & took away altogether: so we may this day be rich, and to morrow we may be beggars: for the riches be chanccable unto us, but not unto god: for God knoweth when & to whom he will give them or take them away again. Now when I come to 〈◊〉 by chance, so that god sendeth poverty unto me: than I am blessed when I take poverty well without grndging. And therefore he added Spirita, in spirit, that is, to take it in good part with a faithful 〈◊〉, knowing that god sendeth that same unto 〈◊〉: so that when we come to 〈◊〉 by such chances, or by persecutions, so that I 〈◊〉 not away my goods wilfully as the 〈◊〉 〈◊〉) which was a leaving of riches devised by their own minds: but else he that doth his business according unto his 〈◊〉, and than god 〈◊〉 him with poverty, let him take it with joy and gladness: for these blessings which Christ promised How poverty is a blelsing and how not. unto us here in this gospel, shall light upon him, therefore take it so, that poverty is a blessing when she is taken with a faithful heart, 〈◊〉 in deed it is to no purpose, except it proceed out of faith. Be not eager therefore to have riches, and when ye have them, that god sendeth them, set not to much by them. For Christ saith: it is hard for a rich man to come to heaven, speaking of those which set their hearts upon riches: How rich men are 〈◊〉 which men in deed be very idolaters: for they put their hope trust and 〈◊〉 in them, so that what so ever shall hap, they think they will escape having money, & so they make money their god, which is a most wicked and abominable thing in the sight of that Lord. For god would have us to hang upon him, to trust in him, be we poor or rich: If we be rich, we should not set our hearts upon riches: if we be poor we should comfort ourselves with this Scripture, Non est inopia timentibus cum They that fear him shall not lack. Now the second mile or days journey in this pilgrimage The 〈◊〉 days 〈◊〉 or mile. is this: Beati qui logent, quoniam ipsi consolabuntur, Blessed are they that mourn, for they shall have comfort. we after our reason esteem them happy that can make merry in this world; but our saviour contrariwise pronounceth them blessed that mourn and weep in this world. We seek all to be in that case that we might laugh and be merry, for we think that to be a great blessedness: but our saviour pronounceth them blessed that 〈◊〉. And therefore scripture saith, Melius est ire ad domum 〈◊〉, quam ad 〈◊〉 〈◊〉, It is better to go to the mourning house, than to the house of banqueting: for be that goeth to sick folks, it shallbe a good 〈◊〉, it shall make him to consider the fragility and weakness of mankind, and so stir him up to make ready, and not to set much by this world. S. Paul speaketh of two manner of sorowfulness, the one is worldly, that other is ghostly, the world lie sorowfulness is without faith: as the wicked 〈◊〉 they weep they are sorrowful: yet this comfort of which Christ Whit mourning it is that maketh blessed. here speaketh is not promised unto them. 〈◊〉 wept whau jacob beguiled him, but his weeping was without faith. truly happy are those that have much occasion to weep and 〈◊〉: for Vexatio dat intellectum, vexation and trouble maketh us to know ourselves, and teacheth us to leave sin and wickedness. There be many which be in great 〈◊〉, shut out of their houses, or in sickness, or other trouble: they shall comfort themselves with this blessing, which Christ our saviour promised unto them, namely they shallbe sure that they shall have comfort, and 〈◊〉 of their miseries, for he will not suffer them to be further tempted than they shallbe able to bear: and then in the end they shall have everlasting comfort. It is a notable answer that Abraham maketh to the richman, when he lay in hellish fire, My son (saith he) 〈◊〉 bona in vita, 〈◊〉 hast received thy good days in thy lives time, now thou shalt be punished: But Lazarus hath had miseries, and calamities: and therefore he shall be comforted We must go from sorrow to joy, and not from one 〈◊〉 〈◊〉 to an other. now. So we must learn to be content to go from weeping to laughing, from sorrow 〈◊〉 felicity: but we 〈◊〉 first suffer here, we may not go from the one felicity to the other: therefore s. Jerome saith, that he is a delicate 〈◊〉 that will not suffer sometimes miseries and calamities. Therefore let us be content with it, let us bear them with a faithful heart, elswe shall not attain to this comfort, for the miseries that the godless have, operantur 〈◊〉, they work their own destruction, and cuerlasting perdition: for they can not bear them as they ought to do: they murmur The 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉. and cry out against god: but the godly when he is in miseries he taketh great profit by it, for miseries drive him to leave sin and wickedness: and to repent for that which he hath 〈◊〉 against god. Here you may perceive now that they that will have comfort must go to that pilgrimage, they must taste miseries, and so at the end they shall have everlasting comfort. The third mile or days journey is this. Beati mites 〈◊〉 The third mile or days journey. niam inheritabunt terram, Blessed be the 〈◊〉 for they shall inherit the land. This meekness is such a thing that whosoever hath her, can be quiet in all things: 〈◊〉 that hath her will not avenge himself. But ye must know there be two manner 〈◊〉 manner of 〈◊〉, the one lawful and the other 〈◊〉. of 〈◊〉. There is a private vengeance, & there is a public vengeance, the public vengeance is allowed of God: the private is forbidden, for god sayeth to every 〈◊〉 man, Mihi vindictam ego 〈◊〉, Let me have the vengeance, and I will reward it. When any man doth me wrong, I shall or may not avenge me, nor yet desire in my heart to be avenged upon him, I being a private man and not a 〈◊〉. But there is a public vengeance, that is the magistrates, they must see that wrong doers be punished, and rewarded according to their misbehaveovis. But I may not avenge myself. For I am blessed when my good is taken from me wrongfully, and I take it well. For Christ sayeth in 〈◊〉 〈◊〉, they shall inherit the land, he that for god's sake leaveth his land, or his goods: he shall inherit the land: so he shall with leaving the land inherit the land: but what shall I do when my good is taken from me? Answer, go to god's promises, which are 〈◊〉 accipiet, he shall receive it again hundredth We must go to god 〈◊〉 〈◊〉. fold. The public vengeawce is committed unto the magistrates, God 〈◊〉 unto 〈◊〉 to punish the transgressors: and again the 〈◊〉 or 〈◊〉 ought so obey, and to suffer the punishment which the magistrates shall lay upon him: for so it is written, 〈◊〉 malum 〈◊〉 〈◊〉 〈◊〉 pull. Thou shalt take away the ill from amongst the people. So ye hear how that we may not avenge ourselves when any man doth us wrong: yet for all that, this taketh not away the liberty of the use of the law. for a christian man may go to the law, and seek remedy, yet we must take heed that we go not to avenge ourselves upon our neighbour, with a vengeable heart: nor yet should we not go with a 〈◊〉 heart, to get aught 〈◊〉 our neighbour: else it is lawful to use the law when it is done with a charitable heart. A 〈◊〉 man may go to the law but how? As it is lawful for me being sick to go to the physician without breach of my faith to godward: but if I should go to the physician in 〈◊〉 of God, than this going were a wicked going. So I say, when we will go to the law, we must beware that it be done charitably, not with a vengeable mind: for whosoever 〈◊〉 to be avenged he shall not be blessed of god. Again whosoever suffereth wrong at his neighbour's hand, and taketh it willingly, he shallbe blessed of god. An ensample we have in joseph: his brethren sold him The 〈◊〉 ple of 〈◊〉 seph to be followed of us. and handled him most cruelly and tyrannously, what did he? he took it willingly without any revengement: what did god? Marry he fulfilled his promise, inheritabunt terram, they shall inherit the land. Therefore he made him lord over all Egypt, this did god, and so he will do unto us: but our heart is so poisoned with the poison of malice, that we think we should be undone, when we should not avenge ourselves, but they that have the spirit of god, and to whom these blessings pertain, they 〈◊〉 charitable, and yet use the law when necessity shall 〈◊〉 so, but they will do it with a godly mind. 〈◊〉, they shall inherit the land: some 〈◊〉 the land for eternal life, but it may be understanded of this 〈◊〉 to: for they that be patient and bear and suffer, God will reward them here in this world and yonder to. Now ye have heard what we shall have when we be meek spirited: let us therefore set aside all stubborns, all vengeance hatred and malice, one against another: so that we may obtain The 〈◊〉. mile or 〈◊〉 〈◊〉. that land which Christ promised us. Beati qui 〈◊〉 & 〈◊〉 unt 〈◊〉 quoniam 〈◊〉 〈◊〉, Blessed be they that hunger & thirst after righteousness, for they shallbe 〈◊〉. These words be 〈◊〉 diversity: it may be 〈◊〉 so, Blessed be they that hunger and thirst that is to say, that have so great desire to righteousness, as a hungry man hath to his meat and drink. Some 〈◊〉 it of the justice of the soul: for the faithful be ever hungry, they ever think they be not well, they be 〈◊〉 behind the hand: and so do not that hypocrites, for they have opera supererogationis 〈◊〉 have 〈◊〉 〈◊〉 have 〈◊〉 〈◊〉 sell. so much that they are able to sell unto other men to: & bring them to heaven: But I will 〈◊〉 these words so. They that hunger, 〈◊〉 they that 〈◊〉 wrong: for when a man suffereth wrong and 〈◊〉, he hungereth and thirsteth to have justice, to come to his right: for it is a common saying, amongst This sense 〈◊〉 to 〈◊〉, and i there fore 〈◊〉 〈◊〉. the people The law is ended as the 〈◊〉 is friended. Now he that is so injured and wronged and hath a godly hunger and thirst to righteousness, he shallbe satisfied in this world, and in the world to come he shall have 〈◊〉 life. Ensamples we have in scripture. joseph when he was sold to 〈◊〉 that great man, he was a fair young 〈◊〉: now his 〈◊〉 Potiphars' wife, seeing his beauty, 〈◊〉 her love upon him, in so much that he could be no where but she came after him: but joseph 〈◊〉 God 〈◊〉 her, and would not commit with her the filthy act of 〈◊〉. What followeth, she went by and by and made an out cry & accused him, as though he would have 〈◊〉 her. So at the length joseph was cast into prison, where he hungerd & thirst after righteousness, after 〈◊〉, that is he was desirous 〈◊〉 〈◊〉 gred 〈◊〉 righteous 〈◊〉. to have his right: yet for all that he took the matter well & godly, he sought not for vengeance: we in our own foolishness & mother wits esteem them blessed, that can 〈◊〉 the matter so, that the law may go with them, that they may have theover 〈◊〉: they are called blessed which 〈◊〉 the swinge, which are not exercised with trouble. I remember I read once a 〈◊〉 of a 〈◊〉 〈◊〉 bishop. bishop which came to a rich man's house, where he had good 〈◊〉, and the goodman in the house she wed him all his riches and prosperities, his goodly wife & his fair children: in 〈◊〉: they lacked nothing at all, he himself had 〈◊〉 been sick: the 〈◊〉 hearing that, thought in his mind no doubt god is not here: and so commanded his servant to make ready the horses, and by and by went 〈◊〉 way. when he came a little far of from the house, he sendeth his man back again to fetch a book, which was forgotten behind. when the servant came the house was sunk. So we see that worldly prosperity maketh us to forget god, and in the end to be 〈◊〉. 〈◊〉 that holy man when he served Laban his uncle and father in law, what wrongs had he? how unjustly dealt Laban with him? No doubt he had great hunger and thirst after righteousness: therefore God satisfied his appetite, for he blessed him, and enriched him wonderfully, against 〈◊〉 their 〈◊〉 after 〈◊〉 〈◊〉. 〈◊〉 mind. There be few of such servants now a days as 〈◊〉 was: and though he had a wicked master, yet he served him 〈◊〉: I would wish all servants would follow the ensample of 〈◊〉. This I speak to make you patiented in tribulation, and to 〈◊〉 up in you a hunger and thirst after righteousness: you hear how 〈◊〉 was blessed in bearing godly the 〈◊〉 which that foolish woman did unto him. David also 〈◊〉 what good 〈◊〉 did he unto king David hun. 〈◊〉 〈◊〉 〈◊〉 nes. Saul? yet Saul went about to destroy him, think ye not David 〈◊〉 and thirsted after righteousness? 〈◊〉 〈◊〉 he did, yet he might have 〈◊〉 himself, but he would not: for he had this 〈◊〉 of which Christ our 〈◊〉 speaketh here, And so consequently 〈◊〉 the land according unto his promise. Beati 〈◊〉 quoniam ipsi 〈◊〉 〈◊〉, The 〈◊〉 mile or days iour neigh. Blessed be the merciful for they shall obtain mercy. I will not tarry long herein, you know which be the works of mercy. I was hungry sayeth Christ, I was naked. Matthew 25. There is a ghostly mercy: which is, to admonish them that be in errors: to bring them to the right way. Item to forgive them that do me wrong, this is a mercy, and a needful mercy: and therefore they that willbe cruel here, so that they will not forgive unto their neighbours their faults, let them not look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be merciful for 〈◊〉 at God's 〈◊〉. For we must be merciful, loving, and comfortable towards our neighbour when we will obtain mercy at gods hands. But this seemeth now as though malefactors ought not to be put to death, because god requireth mercy. Sir you must understand that god requireth private mercy, so that private men one shall forgive unto the other: but it is an other matter with the magistrates, the king and all other magistrates are gods officers, they must do according as god requireth them to do. he saith: Auferes 〈◊〉 〈◊〉 medio populi, nec mise reberis ei, thou shalt take away, thou shalt root out the ill, (them that be malefactors) from amongst the people: and show not mercy Magistrates may not 〈◊〉 mercy in judge meant. unto them. Here were a place to entreat of ministering of justice, if the audience were thereafter: how justices of peace and other magistrates ought not to be bolsterers and 〈◊〉 with wickedness, but punish the malefactors according to their deserts: Vae qui iustificatis impium, woe be unto you that justify the wicked: to justify the wicked, is not to punish the 〈◊〉: Et qui justificat impium & que 〈◊〉 justum am Alesson for justices. 〈◊〉 abominabiles coram domino, he that justifieth the wicked, and he that condemneth the just, they are both wicked and abominable before the lord. So that magistrates ought to punish sin and wickedness, but private men, one ought to show mercy unto another: that is, he ought to forgive 〈◊〉 any man hath done him harm: and so he shall have mercy at god's hand. 〈◊〉 mundi cord quoniam ipse videbunt deum, Blessed be the clean of heart: for they shall see god. By these words we may perceive that we shall not look to see god, to see our The sixth mile ordaiss journey. felicity, when we be impure of heart. We can not come to that unspeakable joy and felicity which god hath prepared for his, except we be clean in our hearts: therefore David know ing that lesson, saith unto god: Cor mundum crea in me deus. O god make clean my heart within me. But ye will ask how shall our hearts be purified and cleansed. Answer, Fide purificantur corda, through faith the hearts of Faith puri 〈◊〉 the heart. men must be cleansed. They that hear God des word and believe that same to be true, and live after it, their hearts shallbe purified, and so they shall see God. There be two manner of seeing of GOD: as long as we be here, we must see him by saith, in believing in God is seen here by 〈◊〉 〈◊〉 this 〈◊〉 face to face him: 〈◊〉 we shall see him face to face how 〈◊〉 is, therefore 〈◊〉 here, and see there. And so it appeareth, that he that will not hear god's word, and believe the same, that his heart 〈◊〉 be 〈◊〉, he shall not see god. Beati 〈◊〉 quoniam ipse 〈◊〉 Dei vocabuntur, Blessed be the peacemakers, for they shallbe called the children of The 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God. Here is an other journey. There is a law in 〈◊〉. where god sayeth: Non erit susurro nec 〈◊〉 in popu 〈◊〉. There shall not be a slanderer or whisperer amongst you which are my people. But I tell you this law is not kept: for there be a great number of those which 〈◊〉 〈◊〉 with their tongues, as though they would 〈◊〉 into a man's bosom, but behind his back or before other 〈◊〉 be 〈◊〉 〈◊〉. men they betray him, they lie upon him and doc all they can to bring him out of estimation: these whisperess be peacebreakers, and not peacemakers: for the 〈◊〉 〈◊〉 his 〈◊〉 to pass through such fellows, there be many such in England which tell false tales of others, to promote 〈◊〉 withal: these be the 〈◊〉 of the devil, and no doubt the 〈◊〉 〈◊〉 many children in the world. I will show you an 〈◊〉: There was one 〈◊〉 〈◊〉 The history of 〈◊〉 the 〈◊〉. 〈◊〉, a servant of Saul the king, he was 〈◊〉 pastorum, the master over his 〈◊〉. When David flying from Saul, came to the 〈◊〉 〈◊〉 very hungry 〈◊〉. Reg. 22 and weary, and therefore desired some 〈◊〉, the 〈◊〉 having none other 〈◊〉: but 〈◊〉 propositionis the holy bread: of that he gave David, and after that he gave him the sword of Gohath, whom David had killed before. Now this Doeg being there at that time, what doth he? like a 〈◊〉 or 〈◊〉 goeth to Saul the king and told him, 〈◊〉 the 〈◊〉 had refreshed David in his journey, and 〈◊〉 given unto him the 〈◊〉 of 〈◊〉: Saul hearing that, being in a great fury, sent for all the priests and their wife's and their children and 〈◊〉 them all. This Doeg now that 〈◊〉 was not a peace maker, Doeg was a peace-breaker. but a peace breaker: and therefore not a 〈◊〉 of GOD, but of the devil. I could 〈◊〉 you of 〈◊〉 other 〈◊〉, of other whisperers, for I have known some in my time: but all such are the children of the 〈◊〉, they are not God's 〈◊〉: for Christ our 〈◊〉 called those Gods children, that are peacemakers, not them that cut 〈◊〉 〈◊〉 throat. Seeing now that it is so good a thing to be a peacemaker: 〈◊〉 all them that be 〈◊〉 〈◊〉 〈◊〉 themselves to be peacemakers: let the 〈◊〉 show A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be peacemakers, when they 〈◊〉 of contentions and 〈◊〉 between their tenants: send for them & here their 〈◊〉, and make him that is faulty to be 〈◊〉, and so let them be peacemakers: but there be some gentlemen in England, which think themselves borne to nothing 〈◊〉 but to have good cheer in this world: 〈◊〉 go a hawking and hunting: I would wish they would 〈◊〉 themselves rather to be peacemakers, to counsel and help A 〈◊〉 for all 〈◊〉. poor men, and when they hear of any discord to be between neighbours and neighbours to set them together at 〈◊〉: this should be rather their exercise than banqueting and spending the time in vain: But they will 〈◊〉, it is a great pain and labour to meddle in matters, to be a peacemaker. Sir you must consider that it is a great matter to be a child of God: And therefore we ought to be content to take pains to be peacemakers, that we may be the children of god. But in matters of religion we must take heed that we have such a peace which may stand with god and his word: for it is better to have no peace at all, then to have it with the loss of god's word. In the time of the six articles there Peace in po 〈◊〉 not the right peace. was a Bishop which ever cried unity, unity: but he would have a 〈◊〉 unity. Saint Paul to the 〈◊〉 sayeth: 〈◊〉 vnanimes, 〈◊〉 of one mind: but he addeth Secundum 〈◊〉 Christum, according to 〈◊〉 Christ, that is, according to gods holy word, else it were better war than peace: we ought never regard unity so much that we would or should forsake gods word for her sake: when we were in 〈◊〉 we agreed well, because we were in the kingdom of the devil, we were in blindness. In Turkey we hear not of any dissension amongst 〈◊〉, for religions sake. The 〈◊〉 〈◊〉 now 〈◊〉 have no 〈◊〉 〈◊〉 〈◊〉, because they be in blindness. When the rebels were up in Norfolk and Devonshire, they agreed all, there was no dissension: but their peace was not Secundum 〈◊〉 Christum, according to jesus Christ. Therefore S. 〈◊〉 hath a 〈◊〉 saying: Be not de 〈◊〉 by the fair 〈◊〉 of peace, Speciosum quidem nomen est pacis & pulchra opinio unitatis. sed 〈◊〉 〈◊〉 eam solam 〈◊〉 Ecclesiae pacem esse quae Christi est, It is a goodly word peace, and a fair thing Unity: but who doubts but this to be the only right peace of the church, which peace is after Christ, according to his words? Therefore let us set by unity, let us be given to love and charity: but so that it may stand with godliness. For peace ought not to be redeemed iactura veritatis, with We may not lose truth for peace. loss of the truth: that we would seek peace so much, that we should lose the truth of God's word. Beati qui persecutionem patiuntur propter 〈◊〉, Blessed be they that suffer The eight 〈◊〉 〈◊〉 journey. persecution for righteousness sake: for theirs is the kingdom of heaven. This is the last journey, when we be demanded of our faith, and examined, and afterward be forced to believe as they will, when we come to that point: Blessed are we when we suffer rather all extremities than forsake the truth, yea we shall esteem it to be a great blessedness when we 〈◊〉 in such trouble. And not only this, but who 〈◊〉 suffereth any thing for any manner of righteousness sake: blessed A questmonger may be happy. is he, the questmonger doing uprightly his duty in discharging of his conscience: now he shall have displeasure, happy is he: and he shall have his reward of God. Beati cum maledixerint vobis homines & dice. Blessed are ye when men speak ill of you. 〈◊〉 〈◊〉 merces vestra multa est. etc. Be merry, because your reward is great in heaven. Now ye have heard which is the way to heaven, what manner a pilgrimage we must go: Namely first by spiritual poverty, by hunger and thirst after righteousness, An itineral wherein the way to heaven is set forth plain 〈◊〉. by meekness and lenity, by weeping and wailing, by pity and mercifulness. Item we must have a clean heart: Item we must be peace makers: Item we must suffer tribulation and affliction. Than shall the end be, Merces vestra 〈◊〉 multa in coelis, your reward shall be great in heaven. Merces, this word soundeth as though we should merit somewhat by our own works: for reward and merit are correspondent, one followeth the other: when I have merited, than I ought to have my reward. But we shall not think so: for ye must understand, that all our works are imperfect: we can not do them so perfectly as the law requireth, because of our flesh which ever letteth us. Wherefore is the kingdom of god called than a reward? because it is merited by Christ: for as touching our salvation and eternal Christ hath merited for us. life, it must be merited, but not by our own works, but only by the merits of our 〈◊〉 Christ. Therefore believe in him, trust in him: it is he that merited heaven for us: yet for all that every man shall be rewarded for his good works in everlasting life: but not with everlasting life. For it is written, Vita aeterna donum Dei, The everlasting life is a gift of god. Therefore we should not esteem our works so perfect as though we should or could merit heaven by them: yet god hath such pleasures in such works which we do with a faithful heart: that he promiseth to reward them in everlasting life. Now to make an end, I desire you in gods behalf, remember this pilgrimage which I have taught you, set not light by it: for it is our saviours own doctrine, he with his own mouth taught us this pilgrimage: when we will now follow him, and do according as he teacheth us, than all these blessings, of which mention is made, shall light upon us: and in the end we shall obtain everlasting life. which grant both you and me, God the father through his only son our saviour jesus Christ. Amen. ¶ The third Sermon of master latymer's. Ephes. 6. cap. DE caetero Fratres, confortamini in Domino, & in potentia virtutis eius, induite vos armaturam Dei, My brethren be strong in the Lord, and through the power of his might, put on all the armour of GOD, that ye may stand against all the assaults of the devil. For we wrestle not against blood and flesh, but against rule, against power, against Paul 〈◊〉. k 〈◊〉 of god's people. worldly rulers. Saint Paul that elect instrument of God, taketh muster of gods warriors: and 〈◊〉 christian people to war, telleth them plainly that they must be job. 7. warriors, as it is written in the book of job: Militia est vita hominis super terram, The life of a man or woman is nothing else but a warfare, it is nothing but a continual battailing & warring. Not very long ago I entreated of a pilgrimage I told you at that time of that very godly & ghostly pilgrimage, & such a pilgrimage, which all saints whilst they were in this world walked: they went all to that pilgrimage: but it is a 〈◊〉 〈◊〉, an uneasy way to walk: but we must needs go it, there is no remedy, either we must go that painful pilgrimage, or else never go to heaven: for we may not go from 〈◊〉 to 〈◊〉 and pleasure, but from sorrow and misery to 〈◊〉: we We may not look for joy here and hence to. may not look to have here good cheer, and yonder everlalasting life: for we may not look for joy and jolly cheer at both sides. We have no such promise of Christ our saviour: he promised unto us that we should be sufferers here in this world, and than in the world to come we shall have life everlasting: therefore let us be content, for though it be a hard 〈◊〉, yet there shall be a good end of it. Like as when a man goeth a great journey, and laboureth very sore, but in the end A similitude. he cometh to good cheer, than all his labour is forgotten. So we shall come at the end to that 〈◊〉 which no 〈◊〉 hath seen, no ears hath heard, nor heart perceived, which God hath prepared for his elect. Now here in this epistle S. Paul telleth us of a certain 〈◊〉: he taketh muster, not only of the Ephesians, to whom this epistle is written, but also of us which be christians: for all that is required of them is required of us. The first point The 〈◊〉 〈◊〉 of a 〈◊〉 〈◊〉. that pertaineth to this warfare is to be strong and bardye: & this is a commandment, as who say, you that be christians that be baptized in his name, that look to be saved thorough Christ, I command you be strong, ye may not be weaklings: for ye must fight hard, there is neither man nor woman but they must fight, they must come to that battle, and we may not be weaklings, because we have a strong 〈◊〉: now he that hath a strong and mighty enemy, ought not to be weak and fearful. For if he be, he shallbe soon overcome and vanquished. Therefore saint Paul would have us strong, that we may be able to fight against that fearful enemy the devil. But for all that saint Paul would not have us to stand to our own strength, to think to vanquish this mighty enemy by our own power or might: No not so, for when we We must not trust in our 〈◊〉 strength. put our hope in our own strength, we shall soon 〈◊〉 〈◊〉, he shall have the victory by and by: we shall put our hope trust and confidence in god, and trust thorough Christ our saviour to overcome this enemy. We may not do as one Ajax did, whom his father sendeth forth with a company of men to warfare, giving him good and wholesome lessons and instructions that he should put his hope and trust in god at all times, than he should have luck: Ajax 〈◊〉 and said unto his father, It is not a great matter to get the victory with the help of god, yea the fearfullest and weakest man can get the victory when god helpeth him: But I will get the victory with my own strength: without the help The 〈◊〉 of Ajax. of god, I am able to fight: such 〈◊〉 spoke this 〈◊〉. But we shall not do so, as he did, 〈◊〉 in our own strength: for when we do, we shall come to short, we shall lose the victory, to our eternal destruction. 〈◊〉. 〈◊〉 saith: 〈◊〉 in domino, Be strong in the Lord: we 〈◊〉 be strong by a borrowed strength: for we of our own 〈◊〉 are to weak and feeble: Therefore let us learn 〈◊〉 〈◊〉 〈◊〉 strength 〈◊〉 〈◊〉 〈◊〉. shall 〈◊〉 our strength, namely from above: for we 〈◊〉 it not of our own selves. Now he sayeth: Put on all the 〈◊〉 of God: you know that when a man goth to war, and is harnessed all 〈◊〉, except at 〈◊〉 place: If his enemy 〈◊〉 this bare place, he woundeth him as soon as though he had no harness at all: therefore S. Paul commanded us, that 〈◊〉 must 〈◊〉 no 〈◊〉 of 〈◊〉 our we shall have the whole 〈◊〉, nothing 〈◊〉: for we may not go with pieces, having one thing, and lacking the other. For when we be wounded we shall do but 〈◊〉 good after. Wherefore doth S. Paul require such strength & such The cause why 〈◊〉 Paul 〈◊〉 〈◊〉 us to be 〈◊〉 and 〈◊〉. weapons, & teacheth us to fight? Answer: to that end that we may 〈◊〉 & pull down that devil, that we may strive against him, lest peradventure he overcome us and bring us in danger of our souls: for ye know, in battle as long as a man standeth he is well, he hath hope to escape: but as soon as he is down, than he is in jeopardy of his life. So likewise as long as we stand and fight against the devil, we are well, but when we fall then we are in danger, lest he get the victory over us therefore he would have us to stand against the assaults of the devil. Now you must consider what manner an enemy he is that fighteth against us: and first consider his power: scripture saith Non est potestas, there is no power in earth, which job. 41. may be compared unto his power. Now that strong fellow is god's enemy and ours, therefore 〈◊〉. Paul biddeth us to be strong & armed round about: but to do on our own harness, that we may not: but we must do on the armour of god: It must be gods armour that we must put on. which he hath appointed for us: therefore we must not learn of the devil to fight, he shall not teach us to battle: for it were like as when we would fight against the Scots, and had none other harness, but as they appointed unto us. No doubt if we were in that case, they would appoint such weapons We may not take such weapons as the devil will appoint us. for us, that they might get the victory, and give us an overthrow. So when we should fight against the devil, and had none other weapons, but as he appointed unto us. No doubt he would soon give us an overthrow: for he would appoint weapons wherewith we could not overcome him and withstand his power. Further the diligence of the devil is expressed and declaunto 1. Peter. 5. us by the mouth of S. Peter which saith: he goeth about like a roaring lion, seeking whom he may devour: he useth all crafts and deceits, he compasseth the matter hither The devil 〈◊〉 matters. and thither: till at the length he bringeth his matters to passefor he is no sluggard, no sleeper nor negligent: but he applieth his matters and businesses to the uttermost. Now that he is subtle, it appeareth in holy scripture. for so it is written: Serpens Gene. 3. erat calidior caeteris animahbus, the serpent was wiser than the other beasts were. Here appeared his wits, suttels The 〈◊〉 hath had 〈◊〉 ties and crafts, over that he hath had a great and long time to exercise himself withal, he hath had five thousand five hundred and 〈◊〉. years, such a long time he hath had to exercise himself withal. Theriore it is not in vain that saint Paul would have us to be hearty and strong, and fight with a good courage. This devil was once an angel in heaven, & for pride he was cast down: for he went about to exalt him devils were Angels. self above GOD, therefore he was pulled down, and all his company with him, all the angels that took his part, and so he fell with a great numbered: they fell down from heaven, and here they be in the air: yet they be invisible unto us, because they be spirits: but for all that they be amongst us, and about us, to let us of good things, and to move us to naughtiness: I am not able to tell how many thousand be here amongst us now in this chamber: and no doubt some were busy to keep some men away from the hearing of the word of God: for their nature is either to keep men away from hearing of God's word, so that they shall not hear at Note what the devils nature is. all: or else at the least way, they occupy men's heads with other business: so that they shall here it without profit. Now when he bringeth the matter to pass according to his mind: then he rejoiceth wonderfully with his company. So that the writers say, that if 〈◊〉 could see them, we should 〈◊〉 them to hop and dance upon our heads for gladness, because they devils re 〈◊〉 when they do 〈◊〉 have done unto us a mischief. We see them not, they be 〈◊〉 as I told you before, but no doubt here they be for our exercise: for it were a small thing to believe well, if there were nothing moving to the contrary. Therefore it is so ordained of God that we should have war, yea and nothing but war, a standing war, and not only for men, but also 〈◊〉 men and 〈◊〉 must fight. for women: for the women must battle and fight with this horrible enemy as well as men. And he is stronger than we be, when we be alone, so that we shall not be able to give him an overthrow. But when Christ is with us, than he can do nothing at all, because Christ hath vanquished his power and might: therefore his impotency appeared in the. 〈◊〉. of Matthew, when our saviour came in the region of the Gergesites, Math. 〈◊〉. The devils pow 〈◊〉 is 〈◊〉 ed. there came two men unto him possessed of the devil, and they cried and said, jesus thou son of David, wherefore art thou come before the time to afflict us: where it appeareth that they tremble and are fearful when Christ is present. therefore they say: Cur venisti ante tempus? Wherefore 〈◊〉 thou come before thy time? the devils know that they be 〈◊〉 and that they must go to hell: yet they that be here have not yet appointed untothem their places, & though 〈◊〉 have the pains with them, yet they have it not so fully and perfectly as they shall have at the last day. And their greatest The devil les have not their full 〈◊〉 tes before the last day. joy and comfort is to do us harm: for they know that they be fallen for 〈◊〉, so that they shall never attain to that 〈◊〉 which they have had. And again they know that we shall come thither, and therefore they envy god and us: but their 〈◊〉 appeareth, for they take it for a 〈◊〉 to be 〈◊〉: It is a great grief unto them, yet they are not able to strive against the commandment of Christ. Therefore we need not to fear them sith Christ is with us, they are weak We need not to fear the devils. enemies, when we put on our arms which S. Paul describeth here: for all the devils in hell or in earth are not able to fight against one of those that hath these armours: for ye see he dare not disobey Christ, commanding him to go out of the man. Now when he perceived that he could do no more harm unto the man, than he desired Christ to let him go into the swine: where appeareth partly his 〈◊〉 that he could not go without Christ's permission: partly his mischievous mind appeareth, for when he seeth that he can do us no harm in our bodies, than he goeth about to hurt us in our goods. But when we have Christ with us, he is not able to hurt What it is to have Christ with us. us neither of our souls, bodies, or goods: that is when we becue in Christ. For to have Christ with us, is nothing else but to believe and trust in him, to seek aid and help by him, against Math 28 our enemy the devil. Therefore Christ saith to all his faithful, to all those that believe in him, Ego sum vobiscum 〈◊〉; ad consummationem 〈◊〉, I am with you till to the end of the world, to 〈◊〉 you, to help you, to 〈◊〉 you, and to here your prayers when ye call upon me: therefore though we cannot withstand this enemy by our own power, yet with Christ's help we shall chase him and put him back, make him ashamed of his enterprise and purpose. Non est 〈◊〉 lucta cum carne & sangnine, we have not to fight with blood and flesh. Here the anabaptists make very Anabapti stes mis. take this place. much 〈◊〉 intending to prove by these words of Saint Paul, that no Christian man may fight or go to warfare. Neither may there be any magistrates (say they) which should shed blood, and punish the wicked for his wickedness. But these fond fellows are much deceived in their own wits. for saint Paul's mind is clean contrary unto their sayings, S. Paul teacheth here, how all christian people must fight, but not so that one should fight with another: but he speaketh here of a singular fight, we may not fight one with another: though my neighbour doth me wrong, yet I may not fight with him, and avenge myself upon him: for god saith, 〈◊〉 vindictam & ego retribuam, let me have the vengeance and I will reward it, and no doubt God will reward the wicked for his wickedness, either by himself, or else by the 〈◊〉. Some there be that be punished by the magistrates for their 〈◊〉: and again there be some which escape hanging in this world: yet for all that God punisheth them, either with sickness, or else other ways. But ye must know that there is a private vengeance, and a public: the private vengeance is, when a man goeth about to avenge himself upon his neighbour, which The private 〈◊〉 is 〈◊〉. thing is inhibited here by these words of S. Paul, Non est nobis lucta cum 〈◊〉 & sanguine, we have not to fight with flesh and blood, but there is a public vengeance that is the magistrates: the magistrates ought to fight and to punish when he 〈◊〉 cause, he may and aught to strike malefactors with the sword, for S. Paul saith: est ministri dei ad vindictam, the magistrate is a minister of god to punish. The lord 〈◊〉 〈◊〉. Iten, in an other place scripture saith justus 〈◊〉 & 〈◊〉 〈◊〉, the lord is 〈◊〉 & he loveth justice: therefore that foolish 〈◊〉 〈◊〉 are much deceived: for this place taketh not away all 〈◊〉 of fightings, but only that private fighting, but that magi strate may draw his sword and strike: & certeuly every 〈◊〉 Cases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ruler, every king may defend his realm, chase & put by the invadours. Again that 〈◊〉 are bound in 〈◊〉 to fight whensoever they be required of their king & lord, and 〈◊〉 〈◊〉 that man that so fighteth being lawfully called 〈◊〉, he 〈◊〉 〈◊〉 〈◊〉 god, he is gods servant: but above all things that magistrates, the King must see that his quarrel be good and lawful, before he proceed to shed christian blood. For they bear gods sword, not to do harm, but good, to punish and strike the wicked, and defend the good. Therefore as I said before, the Anabaptists can not prove by that scripture, that there shall be no magistrates nor bettelynges: or that magistrates may not draw their sword against those that trespass. But subjects may not of their own private 〈◊〉 take that sword, or rebel against their king: for when they rebel The sub 〈◊〉 may not rebel they serve the devil: for they have no commission of God so to do, but of theyrowne head they rise against God, that is, against the king, to whom they 〈◊〉 obedience, and so worthily be punished. Therefore good christian people beware of rebelling against your sovereign lord the King: but when there be rebels or invaders, & ye be called of the king to withstand them, go with a good will and conscience: and be well assured, that it is god's service in withstanding the rebels or the kings enemies: and no doubt he that resuseth at such a time to serve the king, or cls is slow in serving, that curse shall lighten upon him, yn god theatnethby his holy prophet jeremy, saying: Male dictus qui facit opus Jere, 48 〈◊〉 〈◊〉, & maledictus qui gladium suum abstinet Who so refuseth to 〈◊〉 〈◊〉 some case is a 〈◊〉 of god. à sanguine, Cursed be he that doth the work of the Lord negligently, and cursed be he that kept his sword from bloodsheding. And no doubt that man that dieth so in sighting against the kings enemy, he dieth in god's service, in god's quarrel. But yet I would not have men to call themselves, or come without calling: I would have them to 〈◊〉 till they be 〈◊〉: for when they be called, they be authoused, they have a vocation of God to go. But against rule, against power, against worldly rulers: with these names S. Paul describeth the devil, signifying unto us his might and power when god 〈◊〉 and 〈◊〉 him. And than he is subtle, therefore he saith that we must fight against the spiritual craftiness, which craftiness 〈◊〉 all the craftiness: he is 〈◊〉 and ready to all mischief, his 〈◊〉 is wonderful, his 〈◊〉 is unspeakable. The devil 〈◊〉 〈◊〉 In 〈◊〉, in the element, we read in scripture that the souls are called Volucres caeli, the souls of the heaven, that Psalm. 〈◊〉. is in the parts of the air, here amongst us. So the devil is here amongst us in the midst part of the air, ready 〈◊〉 to move us against god: whensoever he can espy his time, he The devil loseth no time. spareth not, he loseth no tyme. As for an 〈◊〉, when the 〈◊〉 perceive 〈◊〉 to be given to swearing and cursing: 〈◊〉 ever minister matters unto him, to 〈◊〉 him in his cursing, & to prick him forward: 〈◊〉 they perceive one to be given to proudenes, they ever move his heart to go forward in that same: when they see or 〈◊〉 any man gruen to carding or vicing, or to lcchery, or to other manner of wickedness: he sleepeth not, he is ever ready at hand: for he hath a thousand ways to hurt us, and so bring us to mischief: in so much that we are not able to stand against him, when we have not gods 〈◊〉 where with we may strike him. Therefore s. Paul saith, that we must fight against rulers, he describeth unto us the great power that the devil hath: for what is mightier than rulers To what end saint Paul giveth such names to the devil. and potentates be? therefore to the intent that we might perceive his mighty power he named him by that name, to that end to make us earnest to put on the armours, and take the weapons which god hath appointed for us: else we shall soon have an overthrow: if we will take such weapons as the devil shall appoint us, as he hath done in times past. For what The weapons that the devil us use. have us use. a trust and confidence have we had in holy water, and holy bread: Item in ringing of holy bells, and such foolertes: but it was good sport for the devil: he could laugh and be metye at our foolishness: yea, and order the matter so, to keep us in the same error. For we read in stories, that at sometimes the devil went away from some men, because of the holy, as though that holy water had such strength and power The subtlety of the devil. that he could not abide it. O crafty devil: he went away, not for sear of the holy water, but because he would maintain men in error and foolishness. And no doubt it was the devils teaching, the using of this holy water. It was not long ago, sense I being with one of my neighbours that was sick, there came in an old woman: And when she saw the man sore A good me 〈◊〉 for a sick man. sick, she asked whether there were no holy water to be gotten? see here the foolishness of the people, which amids in the light of gods most holy word, will follow such fantasies & delusions of the devil: ye know when there was a storm or a fearful wether, than we ring that holy belsthey were they that must make all things well: they must drive The rin ging of ho 〈◊〉 bells. away the devil. But I tell you, if the holy bells would serve against the devil (or that he might be put away thorough their sound: no doubt we would soon banish him out of all England. For I think if all the bells in England should be rongen together at a certain hour, I think there would be almost no place, but some bells might be heard there. And so the devil should have no abiding place in Eng land, if ringing of bells would serve: but it is not that that will serve against the devil: yet we have believed such fooleries in times past, but it was but mocking: it was the teaching The devil taught us 〈◊〉 ho lie bells. of the devil. And no doubt we were in a miserable case when we learned of the devil to fight against the devil. And how much are we bound to God, that he hath deliveres us from these gross ignorances, and hath taught us how we should fight and prevail against this enemy. Yet it is a 〈◊〉 thing to see that there be some amongst us, which would We desire 〈◊〉 more than the word of god An history. feign have the old foolries again: they are awery of the word of God, they can not away with it: they would rather have have their crossynges, and setting up of candles, and such foolries than the word of God. I was once called to one of my 〈◊〉: it was at that time when I had taken degree at Cambridge, and was made master of art, I was called (I say) to one of my kinsfolk, which was very sick, and died immediately after my coming. Now there was an old cousin of mine, which after the man was dead gave me a wax candle in my hand, and commanded me to make certain crosses over him that was dead: for she thought the devil should run away by and by. Now I took the candle, but I could not cross him as she would have me to do, for I had never seen it afore. Now she perceiving that I could not do it, It was pi 〈◊〉 〈◊〉 La 〈◊〉 had gone so long to sehole. with a great anger took the candle out of my hand, saying: It is pity that thy father spendeth so much money upon thee, and so the took the candle, and crossed and blessed him, so that he was sure enough. No doubt she thought that the devil could have no power against him. This & such like things were nothing but illusions of that devil: yet for all that we put our trust so in them, that we thought we could not be saved without such things. But now let us give god most hearty thanks, that he hath delivered us from such snares and illusions of the devil: & let us endruor our sclues most earnestly to hear gods most holy word & to live after it. Now to the armours, here is the armour of god's 〈◊〉 for man & woman. When a man shall go to battle, commonly he hath a great girdle with an apron of mail going upon his knees, than he hath a breast plate: than for the neither part be hath high shoen: and than he must have a bucklar to keep of his enemy's strokes: than he must have a salad wherewith his head may be saved: And finally he must have a sword to fight withal, and to hurt his enemy. These are the weapons The parts of armour and 〈◊〉. that commonly men use when they go to war: of such 〈◊〉 S. Paul would have us to be prepared. Therefore whoso ever will go to this spiritual war, & fight against that devil, he must have such weapons, truth, justice, ready to here gods word faith, salvation in gods word. They that be armed in such wise job was 〈◊〉 armed that devil can nothing do against them. As it appeared in the holy man Hiob, whom the devil could not tempt further than he had leave of God. Whereby we gather, that when we stand to god's armour, we shall be able to quench the assaults of this old serpent the devil. Now the first point of this armour is truth & verity: from which truth the devil is fallen, he and all his com-pany. For it is written, in veritate non stetit, he abode not in the truth. He was in the truth, but he fell from it, he remained not in it: for with lying & 〈◊〉 With lying 〈◊〉 devil deceived man. he deceived our grandmother Eve when he desired hec to eat of that forbidden fruit: affirming & most surely promising unto her (〈◊〉 hec husband Adam) that they should be gods after they had eaten of the apple, 〈◊〉 was a false lie. Therefore it is written of him, Mendax est, & 〈◊〉 rei pater, He is a liar, and a father of that same. O that all liars would consider what an horrible thing it is in that face of god to tell false tales, they have The devil is father 〈◊〉 liars. cause to be weary of their estate: for the bevil is their father, and they be his children. Truly it is an yil favoured thing to be the child of the devil: for the devil 〈◊〉 an ill reward to his children, everlasting perdition is their inheritance, why ehe they shall have of their father, Cum mendacium 〈◊〉 ex 〈◊〉 loquitur, when he speaketh a lie, he speaketh of his Many sore sentences 〈◊〉 〈◊〉 〈◊〉 〈◊〉. own, for he himself is nothing else but falsehood. other be ma ny sore sentences in scripture against liars, and falls tale tellers. 〈◊〉 saith, perdes omnes quiloquuntur mendatium, thou 〈◊〉 destroy all them that speak lies. Therefore S. Paul exhorteth us to this truth, to leave lies and falsehood. he saith Deposito 〈◊〉 veritatem loquimini 〈◊〉; cum proximo 〈◊〉. 4. suo, Set aside all lies, and speak the truth every one with his neighbour. I pray god we may learn this lesson of S. Paul, and fold we it, and practise it: for no doubt we use full of lies. Consider and examine all estates, and ye shall find all their doings furnished with lies: Go first to men of occupations, consider their lives and conversations, there is in a manner nothing with them but lying. Go to men of authority, go to lawyers, you shall sinned stuff enough: For it is seen now a days that children learn prettily of their parents to lie: for the parents are not ashamed to lie in presence All estates are full of lying. of their children. The 〈◊〉 man or merchant man teachech his prentice to lie, & to utter his wares with lying & forswearing. In summa, there is almost nothing 〈◊〉 us but lies, & therefore parents & masters are in great danger of eternal 〈◊〉, for they care not how they bring up they & youth in godliness or other ways: they care not for it. Therefore Note this 〈◊〉 ye 〈◊〉 〈◊〉 〈◊〉 there's. I erhort you in gods behalf, consider the matter, ye parents: 〈◊〉 not your children 〈◊〉 lie or teil 〈◊〉: when ye here one of your 〈◊〉 to 〈◊〉 a lie, 〈◊〉 him up & give him 〈◊〉. 〈◊〉. good 〈◊〉, & tell him that it is nought: & when he maketh an other lie. give him 〈◊〉. 〈◊〉. stripes, and I am sure when you serve him so, he will leave 〈◊〉 〈◊〉 it is a common saying: Vex 〈◊〉 〈◊〉, 〈◊〉 giveth understanding. 〈◊〉 〈◊〉 make children leave lying But we see now a days that parent's 〈◊〉 when their 〈◊〉 can make a pretty lie: they say, he will be a pretty witty fellow he can make a pretty lie: so much is the word of god regarded amongst us. So likewise prentices can do nothing but lie: and the 〈◊〉 master 〈◊〉 man. better he can lie, the more is ve regarded of his 〈◊〉, and the more acceptable, and therefore there was never such false bode as there is now: for the youth is so brought up in lies and falsehood: For we see daily what falsehood is abroad, how every man deceiveth his neighbour: There will no writing serve now adays, every man worketh craftily with his neighbour. In the old time there were some folks not ashamed to preach in the open pulpit unto the people, how long a man should lie in purgatory. Now to defend their lies, they said it was done to a good purpose, to make the people afraid to beware of sin and wickedness. But what saith God by the prophcte, Nunquid eget dominus mendatio, ut God 〈◊〉 not our lies. pro illo loquamini mendacium? Hath the Lord need of lies, that ye will go and make lies in his name: You may perceive now how necessaris a thing it is to be in the truth, to be upright in our dealings. For S. Paul requireth truth not only in judgements, that judges shall judge according to cquitie and conscicuce, but also he requireth that we be true God requireth all to be 〈◊〉 in the 〈◊〉. con. versations. in all our conversations and doings, words and deeds. And so Christ himself required the same of us 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 signify unto us, that Math. 5. it shallbe with us so, that when we say yea with our tongue, why Christ said yea yea, nay nay. than it shallbe in the heart yea too. Again when we say No with our tongue, that the heart be so to: therefore he saith two times yea yea, no no: to signify that the heart and mouth shall go together. And therefore it appeareth that we be in a pitiful case, far from that that god would have us to be. For there be some that be so used to lies, that they can do nothing else. And as the common saying is, A lie is the better when A proverb to true. it cometh in their mouth. Well, I will show you an ensample, which shallbe enough to fear us from lying. In the primitive 〈◊〉 all liars 〈◊〉 this story. church, when there was but few which believed: and amongst them there was a great many of poor people: therefore they that were rich used to sell their goods, and brought the money to the apostles, to that end that the poor might be relieved. There was some that did such things sunply and uprightly with a good heart. Now there was a certain 〈◊〉 〈◊〉 as a car. nal 〈◊〉 man called Anamas, and his wife called Saphira, they were christians, but they sought nothing but worldly things, as some of us do now adays: they thought it should be a world Would to god this 〈◊〉 not provedtrue in a great number of us. lie kingdom: as there be many gospelers now adays, which seek nothing by the gospel, but their own gains and preferments. Now this man with his wife, seeing other sell their goods, thought they would get a good name too: they went and sold their lands, yet they were asrayd to bring all the money to the Apostles, mistrusting left this religion should not endure long: therefore they thought it wisdom to keep some what in store, when necessity should require. Well, Keep some what for a fonle day they go and bring a part of the money to Peter: and the other part they kept for themselves, 〈◊〉 to Peter that it was the whole money. Now Peter having knowledge by the holy ghost of this falsehood, said unto him when he came with the money: Cur Satan implevit cor tuum ut mentireris spiritui sancto, How chanced it that the devil hath filled thy heart, that thou shouldest lie unto the holy ghost? was it not thy own good? And thou comest and sayest it is all, when it was but a part. Non hominibus, thou hast not lied unto men, but unto god. What followeth? 〈◊〉 hearing that A 〈◊〉 example for liars to 〈◊〉 heed 〈◊〉. by and by fell down and died out of hand: so that S. Peter killed him with his words. After that his wife came & told the same tale, and received like reward for her lys. Now I pray you who hath such a flinty and stony heart that will not be afraid to make lies? But what meaneth it that god punisheth not lies so openly now as he did then? Answer, That god punisheth not lies now, he doth not because he hath a delight in lies, more at this time than he had at the same time, for he is an immutable unchangeable god. He tarrieth The cause why 〈◊〉 nis 〈◊〉 not liars 〈◊〉 as he did in Anadias'. and punisheth not by and by, because he would have us to repent and leave our wickedness, lies and falsehood: if we will not repent, than he will come one day and make an end with us, and reward us according unto our deserving. And this is commonly our nature, that when we have made one lie, we must make twenty other to defend that one. This is now the 〈◊〉 armour that we should have, namely truth. S. augustine writeth very terribly of lyings, and against those that use lying. There be some that make a dcfence between a jesting lie and an earnest lie: A jesting lie maked. v; to for. sake god. But I tell you, it is good to abstain from them both, for god is the truth, when we forsake the truth we for sake God. Now the second weapon is to be Just, to give every man that which we own unto him: to the king that whithe pertameth unto him, to our landlords what we own A great 〈◊〉 〈◊〉keth that nothing is so evil penned as that the person or curate 〈◊〉 unto them, to our curate or person, what pertaineth unto him: and though the curate be unlearned and not able to do his duty, yet we may not withdraw front him of private authority that thing which is appointed unto him by common authority. No not so, we ought to let him have his duty, but when he is nought or unapt to be in the place of a curate, than we may complain to the ordinary and desire We may not requited 〈◊〉 〈◊〉 wrong. a better for him. So likewise between married folks, there shallbe justice, that is to say, they shall do their duties, the man shall love his wife, shall honour her, shall not be rigorous, but admonish her lovingly: Again the wise shallbe obedient loving and kind towards her husband, not provoking him to anger, with ill and naughty words. Further justice by. death 〈◊〉. 〈◊〉 es to d. their duty: one to an other. the parents ought to do justice towards their children, to bring them up in godliness and ucrtue, to correct them when they do nought: likewise the children ought to be obedient unto their parents, and he willing to do according unto their commandment. Item the masters ought to do Justice unto their servants, to let them have their meat and drink, and their wages: again the servant ought to be 〈◊〉 in their masters business, to do them truly, not to be eye servants. Likewise the subjects ought to be obedient to their king and magistrate: again the king ought to do justice, to see that justice have place: Finally one neigh bower ought to have Justice with another: that is, to give him, what pertaineth unto him: not to deceive him in any thing, but to love him, and to make much of him: when we do so, thenare we sure we have the second part of this armour of GOD: 〈◊〉, we must be shoed, we must have shoen, that is to say, we 〈◊〉 be ready to hear gods holy word, we must have good affections to hear The third arm ouris 〈◊〉 shoes that is a 〈◊〉 dines to hear the word of god. gods word, and we must be ready to make provision for the furtherance of the preaching of gods holy word, as far forth as we be able to do. Now all these that have such lusts and desires to gods word. Item all those that are content to maintain the office of preaching, to find scholars to school, all these have their battailing shoen, which Saint Paul required of them. Now when we be shoed, we must have a bucklar, that is faith, and this must be a right faith, a faith according unto The buckler of 〈◊〉 god's word: for the Turks have their faith, so like wise the jews have their faith. Item the false Christians have their faith, but they have not the right faith, not that faith of which Saint Paul speaketh here, but they have 〈◊〉 men dacé, a false faith, a deceivable faith, for it is not grounded in god's word: therefore the right saith can not be gotten except by god's word. And the word worketh not, hath no Who they be that have this buckler. commodities, except it be taken with faith. Now we may try ourselves whether we have this faith or not, if we lie in sin and wickedness, care not for gods word and his holy commandments, but live only according to our lusts & appetites, than we haven ot this faith: when we be slothful, when we be whoremongers, swearers or vumerciful unto the poor, them we have not this faith, as long as we be in such 〈◊〉 sins, but if we hear gods word, believe & be 〈◊〉 to live after it, leave our sins & 〈◊〉, than we have that faith of which S. Paul speaketh here, than we shallbe able to quench the fiery arrows of the devil. So yehave heard what the armour of god is, namely truth, justice, readiness to hear gods word, and faith: but this faith must not be only in our mouth, in our tongue, but it must be in our hands: that is to say, we must not only talk of the gospel, but also we must follow it in our conversations and 〈◊〉. Now than we must have a helmet, a salet, that is salvation, The hell met of 〈◊〉. whatsoever we do we must consider, whether it may further or let us of our salvation, when it may let thee of thy salvation leave it, when it may further thee, than do it, so throughout 〈◊〉 our lives we must have a respect whether our doings may stand with our salvation or not. When we are now ready and armed round about, so that our enemy can not hurt us, than we must have a sword in our hands to 〈◊〉 withal, and to overcome our ghostly even my. what manner of sword is this? Marry it is god's word, it is a spiritual sword, which all people ought to have. Here ye here that all men and women ought to have that sword, that is the word of god, wherewith they may fight against the devil. Now I pray you, how could the lay people have We may not lack this sword that sword, how could they fight with the devil, when all things were in Latin, so that they could not understand it? Therefore how needful it is for every man to have gods words, it appeareth here: for only with the word of God we must fight against the devil, which devil intendeth daily to do us mischief: how could now the unlearned fight against him, when all things were in latin, so that they might not come to the understanding of god's word. Therefore let us Only gods word is our weapon against the devil. give god most hearty thanks that we have gods word, and let us thankfully use the same: for only with gods word, we shall avoid and chase the devil and with nothing else. Our saviour when he was tempted, what were his weapons wherewith he fought, nothing else but god's word. When the devil tempted him, he ever sayeth: Scriptum est it is written: when the devil would have him to cast himself down from the temple, he said unto him: Scriptum est Christ over came the with this 〈◊〉. non 〈◊〉 dominum Deum tuum, It is written: Thou shalt not tempt thy lord god, that is to say, we may not put god to do that thing miraculously when it may be done other ways. Again, upon the mountain when the devil would have him to worship him, he said Scriptum est, It is written, thou shalt honour thy god only. So likewise we must have gods word to fight with the devil: and to withstand his temptations and assaults: as when the devil moveth me to commit adultery I must fight against him with the word of god: Scriptum est, it is written, thou shalt not 〈◊〉 adultery: Thou devil thou shalt not be able to bring me unto it, to do against my lord God. So likewise when the devil moveth me to make lies, I must confounded him with gods Say the truth and shame the 〈◊〉 word. S. Paul saith: Veritaté loquimini 〈◊〉; cum proximo suo, speak the truth every one with his neighbour: as there is a common saying amongst us, Say the 〈◊〉 and shame the devil, so every one, man & woman must fight against the devil. But we 〈◊〉, we have a greater and higher degree, we are magistrates, we have the spiritual sword of god, in a higher degree than the common people: we must rebuke other men, and spare no man: our office is to teach every man the way to heaven. And whosoever will not follow, but liveth still in sin and 〈◊〉: him ought we to strike & not to spare: like as john Baptist did when he said, to the great and proud king 〈◊〉, non licet tibi, Sir it becometh not thee to do so. So we preachers must use gods 〈◊〉 〈◊〉 preacher hath 〈◊〉 to strike 〈◊〉 〈◊〉 sword of god's word word to that correction of other 〈◊〉 sins: we may not be flatterers or clawbacks; other people that have not this vocation may exhort every one his neighbour, to leave sins: but we have the sword, we are authorized to strike them with god's word. Now the last part of this armour is prayer, and I warrant you, it is not left out: for it is the christian man's special weapon, wherewith to strike the devil, & vanquish his assaults: and if we be weak and feel ourselves not able to withstand our enemy, we must fall to prayer, which is a sure remedy, to 〈◊〉 god to help for his own sake, and for Christ's sake, for his promise sake: for he were not god if he should not keep his promises therefore Christ commandeth us to pray always when we have need, and no doubt there is nevera time but we have 〈◊〉, either for ourselves, or else for our neighbours: therefore to pray we have need and we shall overcome the devil with faithful prayer. For prayer is the principal weapon, wherewith we must fight against the devil. I spoke Prayer is the 〈◊〉 〈◊〉 〈◊〉 of faithful prayer: for in times paste we took bibling babbling for 〈◊〉, when it was nothing less: and therefore 〈◊〉. Paul addoth 〈◊〉 in spirit. We must pray in spirit with a penitent 〈◊〉: for there is no man that hath an ill conscience that doth pray in spirit: he that is a whoremonger or a swearer, a carder or 〈◊〉. a drunkard or such like, that 〈◊〉, his prayer hath no 〈◊〉 as long as he is in purpose of sin, he can not pray 〈◊〉 〈◊〉 can not pray them he is unarmed, he hath not these uvea pons of which s. Paul speaketh here: but he that hath a penitent heart, is content to leave his sins & wickedness, that same is he whose prayers shall be heard. And when we pray we may The mind must pray if we shallbe heard. not do it waveringly or rashly wout consideration, our mouth speaking, & the heart being occupied with other matters, we may not do so: we must pray with great earnest & ferventness. At the last 〈◊〉 he hath set out the properties of prayers, them he saith for all saints. Here ye may consider that when we know not scripture how blind we be, & have been in times past. For we thought only those to be saints & holy, that be gone out 〈◊〉 this world, but it is not so: all they that believe in our saviour Christ, that call upon his name, and look to be saved by him, All 〈◊〉 are saints. those same be gods saints. All faithful Christ's people that believe in him, are saints and holy. Now when he hath done and set out all his mind, at the last he cometh and desireth them to pray for him: but for Saint Paul did not hunt for benefices. what? Not to get a fat benefice or a bishopric. No no, saint Paul was not a hunter of benefices: He saith, pray that I may have utterance and boldness to speak. And this was requisite to his office: for though a preacher be well learned, but yet lacketh that boldness, is faint hearted, truly he shall do but little good for all his learning: when he feareth men more than god, he is nothing to be regarded. Therefore this is the thing that S. Paul so much desireth, to have boldness to speak: for when a preachers mouth is stopped so that he dare A faint 〈◊〉 ted soldier is not meet 〈◊〉 be a preachers not rebuke sin and wickedness, no doubt he is not meet for this office. Now like as saint Paul required the Ephesi ans to pray for him that he may have utterance, for this was most necessary for his office: So let every one pray unto god & desire other to pray for him, that he may do the works of his vocation. As for an ensample when he is a married man, let him pray unto God that he may love his wife, cherish her, honour her, and bear with her infirmities. All estates have 〈◊〉 to 〈◊〉. So likewise let all faithful servants call upon God, that may do the duty of their vocation. So likewise let magistrates be 〈◊〉 in prayer: For no doubt they have need, for they have a great charge committed unto them of God, therefore they have the more need of the help of god: yea let every good subject pray unto God for the magistrates, that they may do their duties according unto gods will and commandment. And no doubt this is a good prayer, when one faithful man prayeth for tother: such prayer shall not be in vain, God will hear it, and grant such faithful Prayer is no 〈◊〉 〈◊〉. prayers. There be many men in the world which think that prayer is a will work, so that they may do it, or omit it: but it is not so, they be much deceived. For it is as necessary for me when I am in tribulation to call upon God, and I ought to do it as well under the pain of damnation, as well as I am bound to keep any of his commandements. By the virtue of this commandment, Thou shalt not steal, I may not take away other men's goods. So by this commandment, Thou shalt not commit adultery, I may not defile an other man's wife. So by the virtue of this commandment, lnuoca me in die tribulationis, Call upon me in the time of trouble, I ought and am bound under It is damnable not to pray vato God in trouble. the pain of damnation to resort unto god, to call upon him, to seek aid and help by him, at his hands. For this as well gods commandment as tother is: Therefore I desire you most earnestly, set not light by prayer: remember that it is the commandment of god. And again it is the only stay, Vltimam refugium, the only help to come to god, and desire his help in Christ's name. for by prayer Peter being in pri son was delivered. Like wise Moses by the 〈◊〉 of his prayer went through the red sea, he and all his people. So was Ezechias the king delivered from his sickness, by his All this god granted for his 〈◊〉 sake. prayer. Item Elias the prophet stopped the rain a long 〈◊〉, and than by prayers he brought rain again: It I should go thorough all the stories, which show us the efficacy of prayers, I should never have done: for no doubt faithful prayer faileth never: it hath ever remedied all matters. For it brought to pass that when god would destroy the Israelites, he could not because of Moses prayers: Moses letted god of his purpose. And no doubt god loveth to be letted: for god loveth not to punish or destroy the people, and therefore by a prophet God complained that there was found not a good man, qui 〈◊〉 se tanquam murus, which might set himself like as a strong wall before the people: that is to say, which were so earnest in prayer, that God could not punish the people. Now ye have heard how that prayer is a 〈◊〉. We shall in every distress pray unto God, saying: Lord God thou art merciful, thou knowest my weakness, which hast promised to help: therefore for thy sons sake, for thy mercy's sake, for thy goodness sake, for thy 〈◊〉 sake, help me and deliver me out of my distress, forgive me my sins. Surely whosoever prayeth so instantly, he shall be We must pray at all times. heard: but oporret semper orare, we must pray at all times, without intermission, when we go to bed, when we rise in the morning, when we go about our business, or when we are one horse back, ever pray: for a short prayer is able to Luke. 18. bring a great thing to pass, as it appeared in the publican, A short 〈◊〉 is of great 〈◊〉 which said only, Propitius esto mihi peccatori, Lord be 〈◊〉 unto me a sinner. Therefore Christ saith: Vigilate & orate ne intretis in 〈◊〉, watch and pray, lest ye enter into temptation, that is, lest you be overcome 〈◊〉 it. Now remember what I have said unto you, consider what 〈◊〉 enemy we have, what power he hath, what experience and practise. Again how weak he is when Christ is with us: Remember the armour, truth, justice, love to the hearing of gods word, faith, salvation: ever consider whether your doings be to the let of your salvation or not. Remember the sword, though ye have it not in so high a degree as Pre 〈◊〉 may strike Emperors and 〈◊〉. we have it, which may strike kings and Emperors: when they 〈◊〉 the word of god, as it appeared in Elia 〈◊〉 stroke the king Achab. I rem, john Baptist stroke that stardye king Herode: If they had been faint hearted they should not have done so. But specially I would have you to remember prayer, when ye be in any anguish and trouble, and can not tell how to relieve yourselves, run to God. Now they that shall and wytll regard that armour of god taught us by the apostle S. Paul, the devil no doubt shall not prevail against them. Therefore if we would 〈◊〉 on this armour we should come to such a practice of it, that 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 at us, ye and 〈◊〉 he cometh he shall soon be cast of and avoided. The almighty god which ruleth heaven and earth with his infinite power give us such strength to vanquish the devil, and all his might. Amen. The fourth Sermon of Master Doctor Latymer. Philip. 3. 〈◊〉 be followers together of me, and look on them, which walk even so, as ye 〈◊〉 us for an Philip 3. ensample: for many walk, of whom I have told you often: and now tell you weeping, that they are the enemies of the 〈◊〉 of Christ. This is the Epistle which is red this day in the church, & containeth many good things. And this day two year, I entreated of the gospel of this day, at Stamford. And such matters A sermon made at Stamford. as I had in hand were gathered of a diligent person, and put in print. The Gospel was this: give unto Cesar, that thing that pertaineth unto Cesar, and unto god that thing, that pertaineth unto god: I will rehearse in few words that which I said at the same time. The Pharisees and Scribes asked Christ our saviour whether they should give tribute unto Cesar or not: for it irked them that they should pay tribute, they thought it to be a great servitude: but they asked Christ this question of a mis cheuous mind, intending to take him in his words: but he disappointed them prettily, ask whose image the money bore The 〈◊〉 〈◊〉 are 〈◊〉 pointed. they answered, the Emperors: then our saviour saith, 〈◊〉 therefore unto the emperor that that pertaineth unto him, and unto god that which pertaineth unto god. They spoke nothing of god, but only of the tribute, but our Saviour in his answer telleth them and all the world their duties: yet he doth it with dark and covered words: they confessed that the image was the emperors, and so consequently subjects unto him: then our saviour commanded them to pay according unto the order, as themperor had agreed with them, that This 〈◊〉 is 〈◊〉 to us 〈◊〉 as to the 〈◊〉 was their duty to do. Our saviour he referred them to their laws, signifying that they ought to obey the laws in 〈◊〉 common wealth, and so ought we to do too. for our saviour in his answer teacheth not only them but us also: for like as it was with the jews, so is it with us, here in England. Our sovereign lord the king, when he lacketh any thing to the defence of his 〈◊〉, it is presented in the parliament, there is required such things as be necessary for the king's affairs. Now look whatsoever is granted unto his majesty by the parliament, the whole realm is bound in conscience to pay, it, every man as it is required of him: and that is our due unto the king, namely to 〈◊〉 & do our duties in all things towards our sovereign lord the king: as far forth as it is not The prince must be o beyed in things not against god against god, we must obey him & do his requests. But now ye will say, this is a great bondage, and a heavy yoke and servitude. Consider therefore who speaketh these words, who is he that commanded us to be obedient? Marry our saviour himself. Now he saith Meum jugum leave est, my yoke is light, how chanced it then that he will lay upon me such a heavy 〈◊〉 it is a great burden for me to forego my goods, as when there is a subsidy, so that the king required 1. 〈◊〉 of every pound. Now I am worth 40. pound and so I pay 40. shillings, to which money that king hath as good right as to any 〈◊〉 which his 〈◊〉 hath. And this I This realm is full of 〈◊〉ues. speak to this end, for I fear this realm be full of thieves: for he is a thief that withdraweth any thing 〈◊〉 any man, whosoever he be. Now I put the case it is allowed by the parliament by common authority that the king shall have i shilling of every pound, & there be certain men appointed in every shire which be valuers: when I now either corrupt the valuer, or swear against my 〈◊〉 that I am not worth an C. li. when I am worth two hundred; Here I am a thief before god, and shallbe hanged for it in hell. Now how many thieves think 〈◊〉 God's matter 〈◊〉 not be tri fled withal 〈◊〉 there in England, which will not be valued above x. li. when they be worth a C. 〈◊〉, but this is a pitiful thing, & god will punish them one day: for gods matters are not to be tristed withal. Now ye will say this is a heavy yoke, and intolerable to bear. 〈◊〉 I 〈◊〉 tell ye what ye shall 〈◊〉? Consider 〈◊〉 one with 〈◊〉 what Christ hath done for us. 〈◊〉 what great & 〈◊〉 〈◊〉 〈◊〉 he hath delivered us, 〈◊〉 ye consider that, this burden which the king 〈◊〉 upon, us will be light enough unto us: for Christ hath delivered 〈◊〉 Two things conside 〈◊〉 we shallbe well content. from the burden of our sins: when we consider, that, first who is he, that commandeth it unto us: secondarily what he hath done for us that biddeth us to obey, no doubt we shallbe well content withal. But there be a great many of us which consider not that, but rather deceive the king, or forswear themselves, or else rebel against the king: which things no doubt displease god most highly and 〈◊〉. another thing is, that should move us to bear this burden willingly, which is, his promise. For who soever will be content to pay his duty truly and vyrightly, as he ought to do, that man shall have nevertheless in fulfilling the commandment He that pai 〈◊〉 his duty shall have never the less. of god. for so saith god: if thou shalt hearken diligently unto the voice of the Lord, thou shalt be blessed in the 〈◊〉, and blessed in the fields etc. So that if we do according as he 〈◊〉 us to do, if we give unto the king that which pertaineth Deut. 28 unto the king, No doubt we shallbe blessed, we shall have 〈◊〉, for god's blessing will light upon us. But there be a great many amongst us, which do not believe those things to be true, they believe not the promises of god: & so they make god a liar: for Qui non credit deo facit deum mendacem, He that believeth not god, maketh god a liar. Now if this will not move us to do our duties, namely that Christ We shall 〈◊〉 our goods 〈◊〉 〈◊〉 to the king hath delivered us from the great burden of our sins, let us be moved at least ways with his promises: namely that we shall increase our goods, in doing our duties unto the king. This little I thought good to say, and so to put you in remembrance of such things as I have said at that time, for if this were well considered, we would be willing to do our duties, and so please god withal: for god loveth a cheerful God loveth a cheerful 〈◊〉. obeyer, one that with a good will is ready to do such things as he appointeth him. Now let us turn to the Epistle. Brethren be followers, together of me, and look on them that walk, even so, as ye have us for an ensample. These are marvelous words of S. Paul, which seem out wardlie to be arrogantly spoken: if any man should say so at this time, we would think him to be a very arrogant fellow. but ye must see that ye right understand S. Paul: for he spoke these words not of an 〈◊〉 〈◊〉 seem 〈◊〉 gaunt but 〈◊〉 not so. arrogant mind: first ye must consider with whom he had to do, namely with false apostles which did corrupt gods most holy word, the gospel which he had preached before. And so the same false Prophets did much harm: for a great number of people did credit them, and followed their doctrine: which things grieved saint Paul very sore: therefore he admonished them, as who say, ye have preachers amongst you: I would not have you to follow them: follow rather me, and them that walk like as I do. This was not arrogantly spoken, but rather lovingly, to keep them from error. he saith the same to the 〈◊〉. 11. Cap. saying, Be ye the followers of me: but there he addeth, as I am the follower of Christ: so put the same words hither, set them together and then all is well. For I tell you it is a dangerous thing to It is a 〈◊〉 gerous thing to 〈◊〉 〈◊〉 follow men, & we are not bound to follow them further than they follow Christ: we ought not to live after any Saint, nor after S. Paul or Peter, nor after Mary the mother of Christ to folowthem I say universally we are not bound so to do, for they did many things amiss. Therefore let us follow them as they follow Christ: for our saviour Christ giveth us a general rule and warning saying: Whatsoever they teach you do it, but after their works do ye not, and he addeth sitting in Moses cheer, that is to say when they teach the truth so that we ought to 〈◊〉 them that teach the truth: but Learn how long men 〈◊〉 be 〈◊〉 ed. when they do nought we should not follow them: therefore he saith in an other place, 〈◊〉 〈◊〉 vestra justitia, Except your righteousness be more than the Scribes and Pharisee is ye shall not enter into the kingdom of heaven. This he speaketh of the clergy men, giving us warning not to do as they did: we must have such a righteousness as may stand before god: we are not appointed to follow 〈◊〉: as when We are 〈◊〉 〈◊〉 〈◊〉 be saints apes. I here this saint hath prayed so many psalms, so many hours in a day, I am not bound in 〈◊〉 to follow him, to he his ape, and to do as he did, my vocation being 〈◊〉 unto it. There is a place in the 2. Macha. 12. Cham where we read 2 Machbeus. 12. how that judas 〈◊〉 us that 〈◊〉 〈◊〉 sendeth certain money to jerusalem, to make a sacrifice for the dead. Now judas did this: but it followeth not, that we are bound in conscience to do the like, as the papists which by and by conclude upon it. judas did this, & be was a godly man, ergo judas 〈◊〉 〈◊〉 is 〈◊〉 to be 〈◊〉 ed. we should do it too: we should follow his 〈◊〉 le and sacrifice for the dead. Nego argumentum, it is a naughty argument, to conclude upon that thing which he did 〈◊〉, ha' ve not god's word: he did it, ergo it was well done. For we are not bound to follow them in their doings. For if mary the mother of Christ should have done some what disagreeing from gods word, we should not follow her, which in deed hath had her faults, as saint augustine plamlye affirmeth in the 3. treatise upon john: where she moved Christ to do a miracle when their wine was lacking at the marriage: when our saviour called her Mulier, woman, what have I to do with thee? as who say, to do miracles is my father's work, and he knoweth the time when it is best to be done: what have you to do with 〈◊〉 where Chrysostom and augustine plainly 〈◊〉, that Mary was somewhat arrogant. Marywas 〈◊〉 arrogant. So likewise it appeared in the Evangelist Matthew, where she interrupting his Sermon, desired to speak with him, and a fellow told him when he was teaching the people, saying: Thy mother is here and would speak with thee he answered and said, who is my mother? or sister, or brother? and stretched out his hand, saying: whosoever doth the will of my father which is in heaven, he is my mother, sister and brother. So likewise when he was but twelve 〈◊〉 of age, his mother and father seeking him, he said, 〈◊〉 know ye not that I must be in that business of my father? Now in all these places as the writers say, passa est 〈◊〉, she hath showed her frail nature: shall we go now and follow 〈◊〉. 4. her? No no, we may not do so. S. Paul teacheth us how we shall follow them, and in what things, Bonum est emulari in bono semper, It is good always to be servant, and to follow in good things: than it is not such a good argument, such a man doth it, ergo it is a good thing? No not so: we must 〈◊〉 so & do so all things, as it may stand with our 〈◊〉, whereunto god hath called us: for when we leave our vocation To 〈◊〉 our 〈◊〉 on is damnable. whereunto god hath appointed us, no doubt we do nought and damnably: As for an ensample. Our saviour fasted 40. days & 40. nights without any manner of sustenance: Ergo we shall do so too, no, because we are not able to do so too, we should kill ourselves: likewise Moses that holy prophet of god killed an Egyptian which was a wicked and naughty man: ergo I shall go and kill yonder wicked man to? No, I may not do so, for it is against my calling, I am no magistrate, therefore I may not do it: as for Moses he had a special inspiration of god. Phenees that godly man killed 〈◊〉 & 〈◊〉, which were occupied together in that act of 〈◊〉: Phenees that zealous man came and killed them both at ones Num. 〈◊〉. 〈◊〉 his doing plcased god very well. Now ye may make such an argument, Phenees did so, and pleased god in his doings, ergo we may do so too: when we see any man dishonour god, we may go and kill him by and by. This is not a good argument: for as I said before, we must take heed to our calling, to our office. This Phenees had a special 〈◊〉 to do so, we may not follow his ensample. Abraham was a good and holy man, he was ready to kill his son and 〈◊〉 him with fire: which doings pleased god wonders well: afterward there were many which would follow the That only is well done that god willeth us to do. ensample of Abraham, and burnt their children, but they did exceeding ill, and god was angry with them for so doing: therefore we must follow their ensample so far forth as may stand with our vocation. Further 〈◊〉 and Mary they were married folk, but they exercised not the act of generation, if we would now follow the ensample of mary and Josephe, and inhibit unto married folks the act of generation: this were naught and against the order of GOD: for Mary and joseph had a special calling, and gift of god to abstain: but if we having no such calling or such gifts as they have had should follow their ensample, we shouldgo to the devil at that length, for not doing according unto our calling. So it appeareth partly that we are not 〈◊〉 to follow that 〈◊〉 or doings of that saints. jacob, David, Salomonother good, & holy men have had many wives, ergo we may have many to? Not so, they had a special licence and prerogatiuc, which We must 〈◊〉 in our 〈◊〉 〈◊〉 the said 〈◊〉 did in 〈◊〉. we have not. Therefore take this for a sure rule, we have not to follow the saints in their vocation, but we must follow god in our vocation, for like as they followed god in their vocation and calling, so we must follow god in our vocation: but when we will go about to follow god in their calling, and forsake our own calling, than no doubt we shall do nought. This I have said to that end that ye might understand the words of S. Paul, where he saith, be followers of me: therefore I showed you how far forth we ought to follow the ensample of the saints. For many walk of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ. S. Paul speaketh of the false prophets, he saith they walk. By this word walk, is signified our conversati on and living. for when we will 〈◊〉 any man to live wickedly, we may express it with these words, he walketh wickedly. Now if there were many in S. Paul's time, which did walk wickedly, think ye is the matter any thing amended now at our time? I think nothing at all: for we Apo. 2 read in the 20. 〈◊〉. of Apoca. that Satan shallbe lose in the last days, that is to say, god will suffer him to exercise his crafts, his 〈◊〉 wicked mind, which he beareth against Satan is lose 〈◊〉 god: and truly when a man considereth the state of the whole world in every country, it appeareth no less but that the devil is leuse: for what rebellions, what cruelties, what covetousness, what hatred and malice is amongst men? In so much that a man would think the whole world to be full of devils. therefore when there were many at S. Paul's time, it must needs follow that there be more now: for now is the defection and swerving from the truth. Of which I have told you often, and now tell you weeping. s. Paul was a good man a hearty & an earnest man in gods cause Saint Paul was a we per. he was a weeper, he went a pilgrimage whereof I told you the last time: it was a grief to him to see the dishonour of god amongst them, which he had instructed in the word of god: he was 〈◊〉 to see the people blinded and seduced with false doctrine. but such things grieve not us: though god be dishonoured we care not for it: but when we have loss of our goods, and 〈◊〉 certain damages, than we can weep from the 〈◊〉 of our hearts, and be most sorrowful: but when we hear that god is dishonoured, that lechery is committed, or other horrible sins done, that grieveth us not, than we weep not: We weep not as S. Paul did. & so it appeareth most manifestly that we have not the heart of S. Paul, we are not so minded. Now peradventure some body might say that S. Paul had standred these men in writing so sharply against them, and in calling them the enemies of the cross of Christ: but 2. Tim. 2 it is not so, he slandereth them not. In the Epistle to Timon the he named some by their names Philetum, and Hyneneun. You must consider that Saint Paul did well in reproving them openly: for a man may sometimes tell an other man's faults: for not every telling is slandering. When a man telleth an other man's faults with a good mind, and to a good purpose, this telling is well: but that is nought and very slandering when I rehearse before other men the faults of What sla undering is. my neighbour with a malicious stomach: I hate him, & therefore I make him to be known, I paint him out in his colours, and sometimes I say more by him then I am able to prove, this is slandering: but when a man telleth an other man's faults with a good mind to his reformation, that is not standering. As we read a story of S. Bernhard, whether it be true other not, it is no matter, take it for an ensample, and learn thereby what is 〈◊〉, and what is not. Saint Berneharde was a goodly upright young man and well favoured, he came at a time with his company to an in, where he tarried all night. And because he was a fair man, A fable of S. Bernhard and his hosts the woman in the house cast her eyes upon him: desiring in her heart to have carnal company with him, and therefore after supper she appointed a chamber for: him alone, to that end that she might come unto him afterward, and so she diddet for when every body was at rest she came unto his bed intending to lie with him: Saint Berneharde perceiving that, cried out with a loud voice, Fures, Fures, thieves, thieves: his fellows hearing him 〈◊〉, came unto him, asking what the matter was: he told them that there was a thief there: now they thought he had dreamt, went to bed again: As soon as they were gone, by and by the woman came again, than he cried again. So in the morning saint Berneharde would not tarry long in that house, and as they were in the way, he told to his fellows how that the woman had come unto him, desiring them to take heed an other time of that woman, for she was a naughty woman, she would have stolen from him the holy ghost, the remission of his sins, and all goodness: for if he should have followed her, she should have rob him of all these things: of such a fashion we may tell other men's faults. For 〈◊〉 Berneharde told it to that end to geue the warning to take heed of that woman. Now this was not slandering and so likewise S. Paul here slandereth them not, but set them out in their colours, to admonish us to beware of them and so we ought to do, when we know a man that is wicked and will not leave his wickedness after due admonitious: No doubt it is a good thing to give unto other men warning of such a man, that they may take heed of him: As for an ensample. thieves sworue to be true. There be a company of thieves sworn together to be true one to the other, and not to disclose one another. Now I am amongst them: and after some mischief done I am taken and condemned by the law to be hanged. Shall I not disclose now my company and give unto the magistrates warning of them? yes I would think that man that is in such a case, doth well to disclose his company, for it pertaineth to a good end, and is a charitable deed, else his company may do much harm afore they be known. No doubt that man A good wish. should do well, and I think he ought to do it. And I would GOD that all thieves in England were so persuaded in their hearts, that when one were taken that he should disclose his fellows too: No doubt we should have better rest, thieves would not so much trouble the common wealth as they do. Weeping. It grieved Saint Paul very sore that Christian souls should so be seduced through false religion, I would wish that there were such a fervent zeal now in us, as was in him then: but it is not so, we have no care for the souls of Christian people. And that appeareth most manifestly by those unpreaching prelate's. For if they had such an earnest mind to the 〈◊〉 of christ, as Saint Paul had, no doubt they would un preaching prelates have 〈◊〉 〈◊〉 zeal. All the papistes in 〈◊〉 are enemies to Christ. not be so lordly, so slothful in doing of their oveties: but they lack such an earnest as saint Paul had, such an earnest zeal they lack: They are the enemy of the cross of christ. A man may be an enemy of the cross of Christ two manner of ways. All the papists in England and specially the spiritual men, be the enemies of the cross of Christ two manner of ways. first when he is a right papist given to monkery, I warrant you he is in this opinion, that with his own works he doth merit remission of his sins, and satisfieth the law through and by his own works, and so thinketh himself to be saved everlastingly. This is the opinion of all papists. And this doctrine was taught in times passed in schools and in the pulpits. Now all these that be in such an opinion, they be the enemies of the cross of Christ, of his passion and bloodshedding: for they think in themselves Christ needeth not to die, and so they despise his bitter passion: they do not consider our birth, sin, and the corruption of our nature nor yet do they know the quantities of our actual sins, how many times we fall in sins, or how much our own power is diminished, nor what power & might the devil hath: they consider not such things, but think themselves able with their own works to enter into the kingdom of God. And therefore I tell you, this is the perilous doctrine that can be devised. For all faithful and true Christians believe only in his death, they long to be saved thorough his passion, and bloudesheding: this is all their comfort: they know and most steadfastly believe, that Christ fulfilled the law. And that his fulfilling is 〈◊〉, so that they attribute unto Christ the getting & meriting of everlasting life. And so it followeth that they which attribute the remission of sins, the getting of everlasting life, unto themselves or their works, they deny Christ, they blaspheme and 〈◊〉 him: For, for what other cause did Christ come, but only to take away our sins by his passion, and so deliver us from the power of the devil? But these merit's mongers have so many good works, that they be able to sell 〈◊〉 mongers. them for money, and so to bring other men to heaven to by their good works: which no doubt is the greatest contempt of the passion of Christ that can be devised. For Christ only and no man 〈◊〉 merited remission, justification, and eternal felicity for as many as will believe the same: they that will not believe it, shall not have it: for it is no more but believe and have. For Christ shed as much blood for judas as he did for Peter. Peter believed it, and therefore he was saved. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 fore 〈◊〉 not be saved. judas would not believe, and therefore he was condemned, the fault being in him only, in no body else. But to say or to believe that we should be saved by the law, this is a great dishonouring of Christ's passion: for the law served to an other purpose, it bringeth us to the knowledge of our sins, and so to Christ: for when we be come through the law to the knowledge of our sins, when we perceive our filthiness than we be ready to come to Christ and fetch remission of our sins at his hands. But the Papists fetch the remission of their sins, not in the passion of Christ, but in their own doings: they think to come to heaven by their own works, which is nought. We must do good works, we must endeavour ourselves to live according to the commandements of God: yet for all that we must not trust in our doings. For though we do the uttermost, yet is it all unperfect, when ye examine them by the rigour of the law, which law serveth We must work but not trust in our works. to bring us to the knowledge of our sins, and so to Christ, and by Christ we shall come to the quietness of our conscience. But to trust in our good works, is nothing but a robbing of Christ, of his glory and majesty. Therefore it is not more necessary to do good works, than it is to beware how to esteem them. Therefore take heed good christian people, deny not Christ, put not your hope in your doings: for 〈◊〉 〈◊〉 ye shall repent. An other denying of Christ is this masmonging: for all those that be massmongers be deniers of Christ, which believe 〈◊〉 〈◊〉 deny Christ. or trust in the sacrifice of the mass, and seek remission of their sins therein: for this opinion hath done very much harm, and brought innumerable souls to the pit of hell: for they believed the mass to be a sacrifice for the dead and living: and this opinion hath gotten all these abbeys and chantries, almost the half part of all England: and they A man will spare no 〈◊〉 〈◊〉 〈◊〉 his soul. should have gotten more if they had not been restrained by certain laws. For what would folks not do to case themselves from the burden of their sins? But it was a false easement, a deceitful thing: Therefore how much are we bound unto god which hath delivered us from this bondage, from this heavy yoke of popery, which would have thirst us to everlasting damnation. For now we know the very way how we shallbe delivered, we know that Christ is offered once for us: And that this one offering remedieth all the sins of the whole world, for he was Agnus occisus ab origine Apoc. 13 〈◊〉. He was the lamb which was killed from the beginning of the world, That is to say: all they that believed in him sense Adam was created they were saved by him. They that believed in Abrahames seed, it was as good unto them, and stood them in as good effect, as it doth unto us now at this day. So that his oblation is of such efficacy that it purifieth and taketh away all the sins of the whole world. They now that will be content to leave their sinful life, 〈◊〉 with sin, and then believe in our saviour Christ they shall be partakers of everlasting 〈◊〉. Here ye may perceive that Christ hath many 〈◊〉 in the whole world, he hath many that slander him, that diminish Christ hath 〈◊〉 nigh enemies. his glory: namely all the papists that trust in their own merits or seek remission of their sins by the sacrifice of the mass: all these now are enemies to the cross of Christ. In summa all those that seek remission of their sins other ways then in the passion of Christ, they be 〈◊〉 to God, and shallbe damned world without 〈◊〉, unless they repent. But here I must sat some thing unto you, and I speak it to the satisfienge of some of you: For I think there be many which will reason very sore, they think it to be no matter though the curate be erroneous and nought in his doctrine, they care not for that: for they will say, I will hear him, and do according as he commandeth unto me to do: when he teacheth false doctrine and leadeth me the wrong way, he shall make answer for me before god: his false doctrine shall do me no harm though I follow the same. This is a naughty reason and contrary to Christ's our saviours Not the blind guide a love, but he and his 〈◊〉 together. doctrine, for so he sayeth: if the blind lead the blind, they shall fall both into the pit. Mark here, he saith not the leader shall fall into the pit, but they shall fall both, that leader & he that is led, the blind curate and his blind parishners and so it was at S. Paul's time, not only the leaders, the false teachers, went to the devil, but also they that followed their false doctrine. And therefore S. Paul is so earnest in admonishing them to be ware and take heed to themselves, yea with weeping eyes he desireth them to refuse the false prophets. So likewise God himself geneth us warning Ezech. 3 in the 3. Chapter of the prophet Ezechiel saying: if I say unto thee concerning the ungodly man, that (without doubt) he must die, and thou givest not him warning, nor speakest unto him that he may turn from his evil way, and so to live: then shall the 〈◊〉 ungodly man die in his own unrighteousness: but his blood will I require of thy hands. Again in the 33. Chap. he saith. When I send a sword upon a land, if the people of the land take a man of their country, Ezec 33. and set him to be their watchman: the same man when he seeth the sword come upon the land, shall blow the trumpet and warn the people: if a man now hear the noise of the trumpet, and will not be warned, and the sword come & take him away, his blood shallbe upon his own head: for he heard the sound of the trumpet and would not take heed, therefore his blood be upon him: but if he will receive warning Only he that recei veth war ning shall be self. he shall save his life. Again, if the watchman seeth the sword come and show it not with the trumpet, so that the people is not warned: if the sword come 〈◊〉 and take any man from amongst them, the same shallbe taken away in his own sin: but his blood will I require of the watchman's hands. In these places of Scripture it appeareth most manifestly, that not only the naughty curate shall go to the devil, but also all those that follow his naughty doctrine. The wicked shall die in his wickedness: for though God do require the blood of the parishners at the curates hands, yet for all that they shallbe damned in the It is daun gerous to have an 〈◊〉 curate. mean season. But I pray you be not offended with me, when I tell you one thing many times, for I do it to that end that ye might perceive what danger it is to have an ill curate: this maketh me to put you many times in remembrance of it. I will tell you now a pretty story of a 〈◊〉 to refresh you withal: A limitoure of the grey friars in the time of An history of a 〈◊〉 limitor. his limitation preached many times, and had but one Sermon at all times: Which Sermon was of the ten commandments. And because this friar had preached this sermon so often: one that heard it before told the friars servant that his master was called, friar john ten commandment: wherefore the servant showed the friar his master thereof, and advised him to preach of some other matters: for it grieved the servant to here his master derided. Now the friar made answer, saying: Belike than thou canst the x. commandments well, seeing thou hast heard them so many a time: yes said the servant, I warrant you, let me hear them saith the master: then he began, pride 〈◊〉, lechery, and so numbered the deadly sins, for the ten commandments. And so there be many at this time, which be weary of the old gospel: they would sayne Some be weary be fore the have learned. hear some new things: they think themselves so perfect in the old, when they be no more skilful than this servant was in his ten commandments. Therefore I say be not offended with me, when I tell you one thing two or three times. And specially mark this well, that the parishioners are not excused before GOD by the wickedness and blindness of the priest. For GOD sayeth not, I will require the blood of the people at the curates hand, and the people shallbe without blame: No not so, but the wicked shall perish because of his wickedness, so that the blind people and the blind curate shall go to hell together. I would wish that all England were persuaded so: for the most part of the people think A good wish for England. themselves to be excused by their curates. But it is not so: for if there be any man wicked because his curate teacheth him not, his blood shallbe required at the curates hands: yet for all that the parishner shall go to the devil withal: that shall be his end. Therefore beware of that opinion, think not to be excused by your curate. for when ye do, ye do not well: and so you shall repent in the end. S. Paul therefore is so diligent to give us warning of the false prophets, 〈◊〉 we should be deceived by them. In an other place S. Paul come pareth their doctrine unto a sickness, which is is called a canker, which sickness when she once beginneth at a place of the False doctrine come pared to a 〈◊〉. body, except it be withstanden, will run over the whole body, and so at the length kil: so it is with this false doctrine. Now I must answer unto you to an objection, or doubt, that peradventure some of you may have: you will think when An 〈◊〉 ction or doubt. ye hear what is the nature of false doctrine, ye will think I say: Alas what is done with our grandfathers: no doubt they are lost everlastingly if this doctrine be true: for after your saying they have had the false doctrine: therefore they be 〈◊〉 ned, for the nature of false doctrine is to condemn. Such doubts some will make, yea and there be some which in no wise will receive that gospel, and that only for this opinions sake: for they think that when they should receive the gospel, it were in as much as to think their forefathers be damned. Now to this objection or doutefulnes I will make you answer. An answer that objection. It is with the false doctrine like as it is with fire: the nature of sire is to burn and consume all that which is laid in the sire, that may be burned. So the nature of false doctrine is to condemn, to bring to everlasting damnation, 〈◊〉 fire 〈◊〉 not althat is 〈◊〉 in to it. that is the nature of the false doctrine. But yet for all that though the nature of the fire be to burn and consume all things, yet there hath been many thyngés in the fire which have not been burned, nor consumed, as the bush which áppeared unto Moses, he burned in the fire, and yet he was not consumed. 〈◊〉 was the cause? Marry gods power. We read also in the 3. Chap. of Daniel, how that Nabuchadonozcr, Danie. 3. the king caused a golden image to be made: And so called all his lords and his people to come and worship his Idol which he had set up, threatening further that whosoever would not fall down and worship the said idol, should be cast in a hot oven. Now there were three young men, Sydrach, Mesach, and Abdenago, which refused to worship the said idol, saying, O Nabuchadonozer, we ought not to consent unto thee in this matter for why? our god whom we serve is able to keep us from the hot burning oven, and can right well deliver us out of thy hands: and though he will not, yet shalt thou know that we will not serve thy gods, nor do any reverence to that image which thou hast set up. Then was Nabuchadonozer exceeding full of indignation against them, and commanded by and by that the oven should be made seven times hotter than it was wont to be, and spoke unto the strongest men that were in his host, to bind Sydrach, Mesach, and Abdenago, and cast them in the burning oven. So these men were bound in their coats, hosen, shoes, with theirother garments, and cast in to an hot burning oven, for the kings commandment was so straight, and the oven was exceeding hot, and these three men Sydrach, Mesach, and Abdenago fell down in the hot burning oven, being fast bound. Then Nabuchadonozer the king marveled and stood up in all haste and spoke unto his council, saying, did ye not cast these three men into the fire? they answered, 〈◊〉: yea O king: he answered and said, lo for all that, I do God suf frednot he fire to do his nature see four men going lose in the midst of the fire, and nothing corrupt, and the fourth is like the son of GOD to look 〈◊〉. Here in this story you see that though the nature of the fire is to consume, yet these three men were not consumed with the same. for not a hear of their head perished, but rather the fire broke out and consunied them that put them in the oven: so the fire of his nature would have consumed them, yet thorough the power of god the strength of the fire was 〈◊〉 quished and the men were preserved from it. Even so is it with the 〈◊〉, with the false doctrine, the nature of itis to consume, to corrupt and bring to everlasting sorrow: yet let God hath many ways to save. us hope that our forefathers were not damned: for god hath many ways to preserve them from perishing, ye a in thelast hour of death god can work with his holy ghost, and teach them to know Christ his son for their saviour, though they were taught other ways before: yet god can preserve them from the poison of the false doctrine. I will show you a notable story done in king Achabs' rhyme, written in the 〈◊〉. book 〈◊〉. Reg. 18 of the kings 18. Chap. At the time when Achab that wicked king and his wife jezabel, more wickeder than her husband, when they had the rule, they abolished the word of god clean, and set up false doctrine, killed the true prophets of god: in so much that Elias saith unto god with crying and great lamentations, saying: Lord the children of Israel have forsaken thy covenant, broken down thine altars, and 〈◊〉 thy prophets with the sword: And I only am left, and they seek my life to take it away. Here it appeareth, that the pulpits at that time were occupied with false teachers, with false religion, like as it was in the time of our forefathers: in so much that Elias crieth out and faith plainly, that there were left no more but he oncly. But what saith god? I God had his number in Eli as tyme. have left me seven thousand which have not bowed their knees unto Baal: when Elias, thought that there was left more but he only, than god showed him a great many which were left, and not infected with the poison of the false doctrine. Therefore like as god could preserve a great number of the Israelites at the same time, so he could preserve our forefathers from the poison of popery which was taught at that time: for the Lord knoweth which arc his. Item, Christ himself sayeth, Quos mihi dedit Pater, No man john. 6. shall take these from me which my father hath given unto me, that is to say which are ordained to everlasting life. Non repellet dominus 〈◊〉 suam, & haereditatem suam non relinquet, the Lord will not cast away his people, 〈◊〉. 94. and his inheritance he will not forsake: therefore let us hope that though the doctrine at that time was 〈◊〉 and poisoned, yet for all that God hath had his: he hath 〈◊〉 seven thousand, that is to say, a great number amongst them, which 〈◊〉 no harms by the false 〈◊〉, for he wonderfully preserved them: like as he did in the great dearth, when all things were so dear, when the rich Cod 〈◊〉 preserve without 〈◊〉 means. frankelinges would not sell their corn in the markets, then at that time, the poor was wonderfully preserved of god: for after man's reason they could not live, yet god preserved them: in so much that their chylden were as fat and as well liking, as if they had been gentlemen's children. So like as god could preserve the poor with his children in that great dearth, so he could preserve our forcfathers from everlasting perdition: though they lacked the food of their souls, yet he could feed them inwardly with the holy ghost. But now ye will say: seeing than that God can save 〈◊〉 〈◊〉 other objection and bring them to everlasting life, without the outward hearing of the word of God, than we have no need to hear the word of GOD, we need not to have preachers amongst us. For like as he hath preserved them, so he will pre serve us to, with out the hearing of god's word. This An answer to the same is a foolish reason: I will answer you this. I will make you this argument: God can and is able to preserve things from fire, so that they shall not burn or consume: and therefore I will go & set my house a fire, and it shallbe preserved. Or this: god preserved these three men from fire so that they took no harm, ergo I will go and cast my 〈◊〉 into the fire and I shall take no harm: Is this now a good reason? No no, for these thrce men had their vocation to go in the fyrc, they were cast in by violence: so if god will have thee to go into the fire by violence for his words sake: 〈◊〉 go with a good will, and no doubt either he will preserve thee as he did them, or else he will take thee out of this miserable lice to everlasting felicity: but to cast myself into the fyere with out any 〈◊〉 I maze not: for it is written: Non tentabis dominum 〈◊〉 tuum, Thou 〈◊〉 not tempt Math. 4. the Lord thy God. So likewise in our time GOD hath 〈◊〉 light into the world, he hath opened the gates of heaven unto 〈◊〉 by his words, which word he opened unto us by We may notdcspise the mean his officers, by his preachers: shall we now 〈◊〉 the preachers shall we refuse to hear gods word, to learn the way to heaven? and require him to save us without his word? No We may notdespise the mean no, for when we do so, we tempt god, and shallbe damned world without end. This much I thought good to say against the suggestion of the devil, when he putteth thee in mind saying: (thy fore fathers are damned) that thou mightest learn not to despair of their salvation: and yet not be to careful, for they have their part: we must not make an account for their doings: every one must make answer for himself. for when they be damned they can not be brought again with our sorowfulness: let us rather endeavour ourselves to hear gods word diligently, and learn the way of salvation, so that when we shallbe called, we may be sureof it. Now these false preachers of which saint Paul speaketh Our care fullness can not bring our fathers out of hell. here, are enemies unto the cross of Christ. what shallbe their end? Marry perdition, destruction, and everlasting damnati on, Whose god is their belly. The false preachers preach only pleasant things, and so get great rewards, and are able to live wealthily in this world & to make good cheer. I The end of the false preachers Preachers will go 〈◊〉. fear me there be many of these belly goods in that world, which preach pleasant things to get riches, to go gay and trick up themselves: they care for no more, they study and do what they can to buckle the gospel & the world together, to set god and the devil at one table, they be gospelers no longer but till they get riches: when they have that that they seek for, they care for no more: than the gospel is gone quite out of their hearts, and their glory is to their shame: it is a short glory and a long shame, that they shall have: for in the other world, Erunt ad satietatem visionis omni carni, all the world shall laugh upon them to their shame, which are worldly minded. Is there not more that be worldly minded then that be godly minded? I think S. Paul spoke these words by the clergy men, that will take upon them the spiritual office of preaching, and yet meddle in worldly A note for our clergy. matters to, contrary to their calling: The clergy of our time hath procured unto themselves a liberty to purchase lands. think ye not that such doings savoured somewhat of worldly things? But I will desire them to take heed. for S. Paul saith here, that all they that be worldly minded, are enemies of the cross of Christ: for they make their bellies to be their gods. Therefore they shall receive their punishment The reward of such preachers. for their wicked doings. what shall that be? marry ever lasting pain of hellish fire world without end, without any deliverance from the same, this is their reward. But what shall become of Saint Paul and all true preachers? he saith: But our conversation is in heaven. What was Saint Paul in heaven when he spoke these words? The reward of true preachers. No, he was here on earth: but when we walk the pilgrimage of which I told you the last day, God's pilgrimage: than our conversation is in heaven, that is conformable unto gods heavenly will: and god seeth them and will reward them. when we will do the works of our vocation, & wrestle with sin and wickedness, and live after gods will What it is to have our conversation in heaven and pleasure: who soever doth so, that man or woman hath his conversation in heaven. From whence we long for the saviour, even the lord Jesus Christ. S. Paul looked for him to come from heaven. what is he not here all ready? Christ is here with us already to our comfort, by his spirit and power to be our helper, and to work with his sacraments, to defend us from danger and peril, so he is with us in earth: but he is not here bodily. For he ascended into heaven, and sitteth Christ is not here bodily. at the right hand of god the almighty: from thence shall he come to judge the quick and the dead: all good men & women long for him. And no doubt he will come, and very shortly: and will take account of every one of us: therefore as all the writers monish us: let us never forget this day which we call the domes day. Saint Jerome saith, that he ever thought he heard the trumpet. Now they that have in consideration this day, and make themselves ready: it is a joyful thing unto them: but they that be customable sinners, will not leave their wickedness, such as be swearers, or adulterers, or idolaters, and do credit popery: The day of doom shall beterrible to 〈◊〉. unto them this day shall be a fearful day: it shall be a heavy coming unto them. Saint Paul telleth what good cheer they shall have, namely everlasting damnation, being the enemy of Christ, their glory shall turn to their eternal shame. So you see that all the world may be divided in two parts: namely into the faithful and unfaithful. Now S. Paul saith, that he looketh for this Saviour, which shall change our 〈◊〉 bodies according to that working: whereby he is able also to subdue all things unto him 〈◊〉, We have a 〈◊〉 body, mortal, subject to all 〈◊〉 and miseries: it is a gross body, but for all that it Ourgrosse 〈◊〉 〈◊〉 be changed. shall rise again, and shall be changed. It is mortal now, it shall be immortal then: it is 〈◊〉 now, it shall be 〈◊〉 then: it is gross now, it shall be turned to agility then: it is corrupt now, it shallbe incorrupt then. It is 〈◊〉 now, it shall 〈◊〉 glorious than, like unto his body. Now when it shallbe so with our bodies: ye may be sure it shallbe so with our souls too: for that felicity that we shall have, that God hath laid up for us, passeth all men's thoughts: what joy they shall have that be content to leave the 〈◊〉 〈◊〉 of heaven pass all 〈◊〉 thoughts. sins, and live godly. And these things Christ our saviour shall bring to pass by his infinite power. Now to make an end, for God's sake mark these lessons well: for this is a very good piece of scripture, wherein Paul showeth both ways: I think it were better for us to live so, that we may attain to this felicity, which is prepared for us in heaven, rather than to follow our carnal desires and lusts. For when we leave our wicked life, & credit the word of god, and have a delight in it: No doubt it shall bring us in the end to this salvation, of which saint Paul speaketh here. But how shall it go with the other which will not hear gods word, nor leave their wickedness: Marry Vermis eorum Mark. 9 non morietur, Their worm shall not die. By these words of Christ, is expressed the great pain and sorrow that the wicked shall have: therefore saith scripture, Mors peccatorum pessima, The death of the sinners is the worst Psal. 34. thing that can happen unto them. What meaneth he by that? The wic 〈◊〉 shallbe punished here and hence to. He signifieth unto us, that the wicked be not enough punished here: it shall 〈◊〉 worse with them after their death. So that it shall be a change, they that have pleasure here, and live according to their desires, they shall come to afflictions in the other world. Again, they that have afflictions here, they shall come yonder to the perpetual sabbath: where there is no manner of miseries, but a perpetual landing and praising of God. To whom with the 〈◊〉 and the holy ghost, be all honour and glory, now and ever world without end. Amen. The fifth Sermon of master Doctor latymer's. Matth. ix. Luc 8. Marc. 5. WHile he spoke unto them this, Behold there came a certain ruler, and worshipped him, saying: my daughter is even now diseased, but come and lay thy hand upon her, and she shall live. And jesus arose, and followed him, and so did his disciples: & behold a woman which was diseased with an issue of blood twelve years, came behind him etc. This is a notable story, and much comfort we shall find in it: if we will consider and way it, with all the circumstances. The Evangelist Marc saith, the rulars name was jairus, he was an officer: some think that he was a reader of scripture, as there were at that time: or perchance he was such an officer as we call churchwardens, which is a 〈◊〉 office in the great The church warden's may do much. cities: Churchwardens can bring much matters to pass: such a great officer he was. For though that jews had a law, that they should make no sacrifices no where but at jerusalem, where the temple was & all the ceremonies: yet for all that they had in every town their churches or synagogues: like as we have churches here in England, commonly every town hath a church. And this word Church, sometimes it signifieth the congregation: the people that is gathered together: sometimes it signifieth the place where the people come together, The thing that containeth for that which is contained. continens pro contento. Now our saviour coming to Capernau where that great man dwelled, which was such a town as Bristol or Conentreis'. jairus cometh unto him in all haste, and falleth down before him: Et precabatur multum, and maketh great suit unto him, that he would come to his house and heal his daughter, which was sick. No doubt he had heard what manner a man our saviour was: and wherefore he was come into this world: namely to save 〈◊〉 both in souls and bodies: and he had heard also the general proclamation, written in the. xi. chap. of Math. Math 〈◊〉 where our saviour saith: Come unto me all ye that labour 〈◊〉 had heard Christ's proclamation. and are laden, and I will ease you. This proclamation this jairus had heard, and believed it. And therefore he cometh to Christ: He did not as a great many of us do, which when we be in trouble, or sickness, or lose any thing: we run hither and thither to wyssardes, or 〈◊〉, whom we call wise men: when there is no man so foolish and blind as they 〈◊〉 the 〈◊〉 leadeth them according unto his will and pleasure: and yet we run after them seeking aid and comfort at their hands. But this good man did not so: he knew that god had forbidden to run to wyssards. But what doth he? Marry be cometh to Christ, our 〈◊〉, with a jairus 〈◊〉neth not 〈◊〉 good strong and unfeigned faith. For (as I told you before) he had heard before of Christ, of his proclamation, which moved him now in his distress to come unto him. And no doubt he had a good substantial faith, as it appeared by his behaviours: yet he had not so good a faith as the Centurion Centurion had a greater faith than jairus. had, which sent a message unto him, saying: Lord, say but one word, and my servant shall be whole. This was a wonders great faith: in so much that Christ saith: Non reperi 〈◊〉 fidem in Israel, I have not found such a faith in all Israel. But though this jairus had not so good a faith as the Centurion Math. 8. had: yet he hath had such one which leadeth him to Christ. He cometh to Christ, he believeth that Christ is able to help him, and according unto his belief, it happeneth unto him. For his daughter was healed, as ye shall hear afterward: And so upon him is fulfilled the Scripture. Credide 〈◊〉 quod 〈◊〉 sum, I have believed and therefore I have spoken. For look what man so ever jairus had a good faith. hath a good faith, he will not hold his peace, he will speak, he will call for help at his hands: For if this jairus had not had a good faith: he would not have humbled himself so much, to fall down before such a poor man as our saviour was. Some would have had respect to their honours: They would have thought it scorn to fall down before such a poor man as our saviour was: or else he would have been afraid of the people that were present, to honour him so highly, and to confess him to be a helper. And no doubt, that jairus was in great danger of his 〈◊〉: for Christ was not beloved amongst the Jews, therefore it was a great matter for this jairus to honour Christ so openly before all the multitude. And no doubt if he had not 〈◊〉 so good, strong, and earnest faith, he would not have done as he did, but he had a good strong faith: therefore he was not afraid of any thing in the world. Now ye shall learn of this jairus, first by his ensample to go to Christ, in all distresses to seek help by him: And also jairus isto be followed in two things. ye shall mark and observe his great and fatherly love, that he hath towards his daughter: for he maketh great suit to Christ for her, which signifieth that he hath a great and earnest love towards her. The same fatherly affection and love of the parents towards their children, is the good gift of God: And god hath planted the same in their hearts: And this specially, for two respects. first, for the children's sake: for it is an irksome thing to bring up children: and not only that, but also it is a chargeable thing to keep them, and to wait upon them: and preserve them from all peril: if god had not planted such love in the parent's hearts, in 〈◊〉 it were impossible to do so much for them: but God hath planted such love in their hearts, which love taketh The commodity of natural affection. away all irksomeness of all labour and pain. for what is a child when it is left alone? what can it do? How is it able to live? another cause is, wherefore god hath planted such love in the parent's hearts towards their children: that we might learn by it, what affections he beareth towards us. for though the love of parents towards their children be very great: yet the love of god towards us is greater: yea his love We are the 〈◊〉 children of god. towards us, passeth far all fatherly love, which they have towards their children. And though Christ only be the very natural son of god: yet with his death and passion he hath merited that we be the chosen children of god. For god for our sake hath bestowed his only natural son, unto the death, to the end that we should be made through him, his chosen children. Now therefore all that 〈◊〉 in Christ, and trust thorough his passion to be saved: all they are the children of god: And god loveth them more than any natural father loveth his child. For the love of God 〈◊〉 us is more earnest, and more 〈◊〉 towards us, than is the fatherly love towards his natural child: which thing shall comfort us in all our distress: in what peril or danger soever we be, we shall believe that god is our father. And therefore we shall come unto him in the name of Christ his natural son our 〈◊〉: therefore we 〈◊〉 not to despair in any manner of things: but rather what soever we have in hand, let us run to him, which beareth such a fatherly affection towards us, more a great deal than our natural fathers and mothers can Our paren 〈◊〉 〈◊〉 no love us so 〈◊〉 as god doth. 〈◊〉. As for our carnal or temporal fathers and mothers, sometimes they be unnatural, so that they will not help their children in their distress: sometimes again they would fain help, but they are not able to help them. But our heavenly Father, he is loving and kind towurdes us, so that he will help. And then again he is mighty, he is almighty, he can and may help: so that there lacketh neither good will in him, neither power. Therefore let us not despair, but rather come unto him in all tribulation, and no doubt we shall be eased by him. For certain it is, that the almighty God hath greater affection towards us, than our natural fathers and mothers can have. And this appeareth by that that he hath given his natural son (the highest treasure that ever he had in 〈◊〉 or in earth) for us, even unto the death in his bitter passion. Further in the prophets every where he setteth out his great love which he hath towards us, saying: 〈◊〉. 49 Nunquid potest 〈◊〉 〈◊〉. etc. Can a woman forget her own child which 〈◊〉 hath born into this world? yea and though she do forget the same: yet will not I forget the. It is a rare thing when the devil so much prevatleth in parents, that a mother should neglect or forget her own child: yet saith God, though it were so that she would forget her child, yet will not I forget thee, when thou believest in my 〈◊〉 Christ. For the 〈◊〉 can not prevail against me, though he prevail against women, so that sometimes they forget their own children, or kill them, yet shall he not prevail against me: for I am 〈◊〉 than he is. Further his love which he beareth towards us, is expressed in yt. 7. cap. of Mat. where Christ saith: Is there any man amongst you, which if his son ask bread, will he offer him a stone? or if he asketh 〈◊〉, will be offer him a serpent? If ye than being evil, can give your children good gifts, how much more shall your father which is in heaven give good things if ye ask them of him? As who say: though you be evil, yet when your children would have any thing that might hurt them: yet you being fathers & mothers do gene them good things, which shall not hurt them. Now Math. 7. saith he: seeing ye, whose nature is ill, corrupt, and poisoned 〈◊〉 saints in heaven were evil wh they 〈◊〉 in this life with wickedness (for there is no saint in heaven, neither S. Peter or Paul, but when they were here, their nature was corrupt and given to wickedness, and so they might be called ill) can give good gifts unto your children, how much more will God which is the fountain of all goodness, give you good things when ye desire them of him? Here ye may learn now that the love of God towards mankind passeth all natural love: and that he is ready to give unto every one that cometh to him for help, yea the very holy ghost 〈◊〉 will give us when we will desire it. Now to the matter: This jairus is a good and loving father towards his child: be cometh & desireth help of Christ: that his daughter may be heeled: A conetous man would have passed on, he would not have taken so much pain as to come to Christ & desire his help. Therefore by this 〈◊〉 we may learn to have a good faith towards god, & a right natural love towards our children. But it is a comfortable thing to consider this fatherly affection of god towards va: if we would well consider that same, The consideration of god's 〈◊〉 worketh obedience to his 〈◊〉. it would stir up a childly love in our hearts towards him, so that we would be content to be ordered by 〈◊〉, & ruled according to his pleasure: like as a good & godly child is content to be ruled by his father & mother, & will in no wife do against them: so we should be obedset unto god, like as that child is unto his parents. But ye will say, I pray you tell us what is the will of 〈◊〉? Answer. The general will of God is expressed in the 〈◊〉 commandments: there we shall find what we shall do and what we shall leave undone. But there is a special will of god, which is every man's calling: for it is the will & pleasure of god that every one shall do according unto his calling, whereunto god hath appointed him: as the magistrates The speci all will of god. their calling is to 〈◊〉 that all things be well, that justice be 〈◊〉, that the wicked be punished, and the good be rewarded. Item, that the good and godly laws be maintained and executed: and most specially that the word of god be taught, that the people be not ignoruant in that: and this is the will of god: when the magistrates do so when they endeavour themselves that god's honour and glory be set abroad, and wickedness be abolished, than they do according unto their calling. So likewise the calling of the subjects is to be obedient unto the magistrates: not to rebel against them: for when they do, they strive against GOD himself, and shallbe punished of him. Item the married man ought to do his duty towards his wife, that is the will of GOD, to love his wife, to provide for her etc. Likewise the woman 〈◊〉 to do her duty towards her husband in obeying him in all things that be not against god. For she may not obey her 〈◊〉 in wicked things, which be against god: but else there is no exception, but obey she must. For so it is written, so saith god unto her: In sorrow shalt thou bring 〈◊〉 thy children, and thy 〈◊〉 shall pertain unto thy husband, and he shall have the rule of the Gene. 3. Now when the woman doth so, than she doth according unto her calling. Further, masters ought to do their duties towards their servants, and household: to instruct them in god's word: to let them have their meat and drink. Likewise, servants ought to obey their masters, with all humbleness, to serve them uprightly, and diligently: according as god willeth them to do. Now this is the special will of god, namely that every oneshal do according unto his calling, as god willeth him to do. Now to fulfil this will of god, we should be moved God's fatherly 〈◊〉 by the great love and fatherly affections, which god 〈◊〉 〈◊〉 towards us: this love should move us to obey him: like as the good child obeyeth his father and mother. Now cometh an other matter: for as our saviour was should move us to do his will. going to the house, where this young maid lay sick: there cometh a good faithful woman, 〈◊〉 through the people: for our saviour was tossed and turmoiled in the multitude: for ye must understand, that this jairus was a great man, a man of great estimation: therefore the people hearing that his daughter was sick, or dead, came unto him to go with the corpse. Here I must take occasion to speak somewhat: there be Over hasty burieng of men scarce dead, many, now a days, very hasty to bury their friends: yea sometimes before they be well dead. I heard say 〈◊〉, that a young woman was sick, and fell in a sound: her friends which were with her, by and by made her ready to be buried: and when they went with the corpse, and were coming into the church yard, the corpse stirred: and the vicar commanded them that bore her, to set her down, and so finally the woman recovered. I tell this tale, to the end to 〈◊〉 you warning, not to be to hasty with sick folks. I have red in S. Augustine, that there was once a man which lay 〈◊〉. days 〈◊〉, neither secing, nor hearing, nor yet receiving any sustenance, except some liquor, which they poured in his throat with a 〈◊〉 man lie. eth 7. days 〈◊〉 quill. Now that same man after seven days spoke again. And the first word that he spoke was this: what is the clock? he thought he had lain but a litlewhyle. Now if his 〈◊〉 had been so hasty with him, he should have been buried before that tyme. Therefore I admonish you, be not to hasty with dead corpses: as long as they be warm, keep them in the bed: for when a man is dead in deed, he will soon be cold. When our saviour was going amongst this great multitude to jairus house: there cometh a woman through the people, desirous to touch his garment. The Evangelist Mark. 5. Mark setteth out this story more plainly, than Matthew doth, he 〈◊〉: There was a certain woman which had been disea said of an issue. 12 years, and had suffered many things, of many physicians: and 〈◊〉 spent all that she had, and felt no amendment at all: but rather was worse and worse. When she had heard of jesus, she came in the press of the people: behind him, and touched his garment: for she said, if I on lie may touch that 〈◊〉 of his clothes, I shallbe whole. 〈◊〉 woman was sick of a shameful disease, and had been 〈◊〉 〈◊〉 an 〈◊〉 thing to go to physic. of it. 12. years. Passa 〈◊〉 multa, she had suffered much sorrow 〈◊〉 it. For no doubt whosoever hath ado with physicians, he 〈◊〉 be a sufferer: it is an irksome thing to go to physic: A man must receive many bitter medicines and 〈◊〉. There fore Mark saith: She suffered much, they had put her to great pain: and she had besto wed all her 〈◊〉 upon them, and was never the better, but rather the worse. Belike she had been a woman of great riches, of great 〈◊〉, else she should not have 〈◊〉 able to wage physicians so long. This place of scripture reproveth not physicians, as though physic were a superstitious thing, and not necessary because this woman was not healed: As when ye would reason of this manner: What? shall I go to physic? No that I will not: for I read in scripture, that a woman spent all her good upon physicians, and yet was never the better. But this text maketh no more against physic, than this text doth against labour, where Peter saith: Per totam noctem laboravimus, & nihil coepimus, we have laboured the whole night, and have gotten nothing. Now a rash fellow will say what: hath S. Peter laboured all night, and caught nothing? then I will not labour at all: For I shall get nothing with my labour: but this is a foolish reasoning. For though the woman spent all upon physicians, and yet was not healed: And though Peter laboured all night, and catched nothing, yet for all that we are allowed to use physic, and commanded to labour. For so saith scripture: Hon ora medicum propter 〈◊〉, Honour the physician for needs sake. Item, We 〈◊〉 labour and may 〈◊〉 à deo est omnis medal a, from God is all cure: and the highest hath created that medicine. If we knew the virtue of every 〈◊〉, we might be our own 〈◊〉: but we know them net, therefore God hath ordained, that some should give themselves to the knowledge of such things, and then teach others. We read in the 4. Regum. 20. when 〈◊〉 the king 4. Rc. 20 was sick, god 〈◊〉 Esay the Prophet unto him, say 〈◊〉: dispone domui tuae quia morieris, Put thy house in an order, for thou shalt die: but here note by the way, that god required the king to set his things in an order, to make his testament, so we shall follow this ensample. When we perceive that god 〈◊〉 call us out of this life, we shall order all things so, that there be no 〈◊〉 after our departure, We must 〈◊〉 〈◊〉 gs in an orderbe fore we die. that men may know what every body shall have. For that which was said 〈◊〉 Czechia, is said to every one of us: for god loveth not 〈◊〉 nor contentions: he is a god of unity and concord: therefore to avoid all contentions, we ought to set our things in good order. Now although God sendeth Esay thither to tell him that he shall die, yet it was not such a strait sentence, that it should be done out of hand, by and by: but rather god would move him by this message that Esay brought, to make suit for longer life. Like as he sendeth jonas to 〈◊〉, with a strait commandment: By threatening god mindeth to bring us to 〈◊〉 tance. whereby god would move them to make suit and moan to him, and so to leave their sins, and wicked life. Now Ezechiashearing such a message of the Prophet, what did he? Marry he fell to prayer, rehearsing how beneficial god had bens unto him, saying: I be seche the now, O lord, remember how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight: and Hezechia 〈◊〉 very sore: & so god sendeth the prophet unto him again, promising him, that he should live yet. 15. years more. Now did he nothing else after 〈◊〉 had this 〈◊〉 of 〈◊〉, he used physic, he took a lump of sygges, and laid it upon the sore: like as we in sickness time, lay Ezechias used phasike. plasters upon it. So ye see by the ensaple of Hezekia, that it is lawful to use physic. But now at our time, physic is a remedy prepared only for rich folks, not for poor: for the poor man is not able to wage the physician. GOD in deed hath made physic, for rich and poor: but physicians now a days seek only their own profits, how to get money, not how they might do good unto their poor neighbour. Whereby it appeareth, that they be for the most part 〈◊〉 charity: And so consequently not the children of god and no 〈◊〉 but the heavy judgement of god hangeth over their heads: for they are commonly all wealthy and ready to purchase lands, but to help their poor neighbour that they can not do: but god will find them out one day I doubt not. We must be ware when we go to physic, that we trust not We may not trust to much to physic to much in physicians, and forget God in the mean season. Like as king Asa did, which had a disease in his 〈◊〉: and is much reproved because he sought not the Lord: he trusted 2. Par. 16 not in god but rather in physicians: for Scripture saith: In his sickness he sought not the Lord, but physicians. I knew once a great rich man, and a covetous 〈◊〉, he had purchased about an hundred pound: that 〈◊〉 〈◊〉 man came once to London, where he fell sick, as stout as he was: And in his sickness when he was exhorted to bear it well, & submit himself unto god: He cried out with horrible The eove tous 〈◊〉 will not 〈◊〉: to 〈◊〉 hismoney upon physic. swearyngs, Shall I die, shall I 〈◊〉 physicians, physicians, call physicians. As well as he loved his good (which was his god) yet he could find in his 〈◊〉 to spend it upon physicians: but in the end he died like a beast without any 〈◊〉. This man now abused the physicians: for we may use physic, but we must not trust in physic, as Asa the king did, and that wicked man, of whom I told you: we may use gods provisions and 〈◊〉, which he hath left for us: yet for all that we may not trust in them. Now to the purpose: This woman had spent all her good Christ did that physicians could not do. and was never the better: Well, that the physicians could not do, Christ our saviour did it, and on this wise: There was a great multitude of people about Christ, they pressed upon him: Now the woman cometh amongst the press of the people to him, desiring to touch only the hem of his garment: for the believed that Christ was such a healthful man, that she should be sound as soon as she might touch him: which came to pass so as she believed. For as soon as she had touched him, her issue was stopped, and her sickness gone quite and clean. She was a 〈◊〉 woman, she was not so bold as to speak to our sautor: but she cometh The 〈◊〉 man stolen her 〈◊〉. behind his back, and stealeth as it were, her health. But what doth our 〈◊〉 he would not suffer her to be hid, but saith to his disciples, quis me 〈◊〉 who hath touched my clothes: his disciples made answer, saying: thou seest the people thrust thee, & 〈◊〉 thou, who touched me: And he looked round about for to see her that had done this thing. But the woman fearing and trembling, knowing what was done within her, came and fell down before him, and told him 〈◊〉 the truth. No doubt this woman was ashamed to 〈◊〉 〈◊〉 〈◊〉 sickness, before the whole multitude: But what then, Christ would have it so. I perceive saith Christ that virtue is gone out of me: he saith not my cloak, or my vestment hath done a work: but he saith, Scio virtutem ex me exivisse, I know, virtue is gone out of me. Therefore we shall notbee The 〈◊〉 went not out of the 〈◊〉 but out of Christ. so foolish to think that our 〈◊〉 〈◊〉 had made the 〈◊〉 man whole: but rather her good faith and trust which she had in our saviour. We must not do as the foolish 〈◊〉 papists do, which impute great holmes unto the 〈◊〉 of our samour. So ye see that this woman was made whole by Christ through him, by his 〈◊〉 〈◊〉. And so is verified this which scripture saith, that which is impossible unto man, is possible unto god. 〈◊〉 had dispeired of that woman, it passed their cunning to help her: but our 〈◊〉 he declared his divine power, and healed her out of hand, she doing nothing but touching the hem of his vestment. So god can help when men cannot. An ensample we have in scripture, when the people of 〈◊〉 going out of 〈◊〉, came that why 〈◊〉 is 〈◊〉 〈◊〉 man is 〈◊〉 〈◊〉 god. unto the red 〈◊〉, they had great hills of both 〈◊〉. 〈◊〉 the king of Egypt followed with all his 〈◊〉 at their backs: that red sea was afore them, so that there was nothing after man's reason, but to 〈◊〉: what doth 〈◊〉 〈◊〉 he divided by his infinite power, the red sea, and delivered them out of all danger. So it appeared, that god is able to 〈◊〉 his people that believe in him, 〈◊〉. Likewise in the 〈◊〉 they had no corn nor any thing to eat, there was no ordinary way to 〈◊〉, what doth god: He taketh an extraordinaries way: he sendeth Manna from heaven, so we see that he is able to help us supernaturally: but yet we must take heed, We must not tempt 〈◊〉 and not tempt God: we 〈◊〉 use all such means as he 〈◊〉 appointed to 〈◊〉 this life, else we should 〈◊〉 god, which is forbidden. So likewise we read, that when 〈◊〉 〈◊〉 was in the wilderness, and Saul had compassed him 〈◊〉 about: so that he after man's judgement could not 〈◊〉: what doth god: Marry he sendeth the 〈◊〉 into 〈◊〉 land of Saul, which when Saul heard of, he went back 1. Reg. 23 and left david. So by that means god delivered his faithful servant David, out of the hands of this cruel man Saul. By these ensamples we may learn to put our 〈◊〉 and hope in God, in all manner of troubles, like as this woman did hers: she believed in our 〈◊〉, and therefore she was healed. All England, yea all the world may take this woman This woe man may be a school mi 〈◊〉 to all the world for a 〈◊〉, to learn by her to trust in Christ: and to seek help at his hands. Again, by this woman you may learn, that god sometimes bringeth some low, and humbleth them to that end to promote them, and to bring them aloft: As in this woman: she was 〈◊〉 12. years, and vere with such an irk some sickness, but at the length she was healed and not only that, but also 〈◊〉: for Christ called her his daughter, which was the greatest promotion that could be. So likewise Joseph was in great 〈◊〉, sold into Egypt, and afterward cast into prison: where he lay a great while: he was greatly humbled, but what was the end of it: Marry he was a ruler Examples of men 〈◊〉 〈◊〉 to 〈◊〉 exalted. over all Egypt: this was a great promotion. So likewise 〈◊〉 was humbled, made an outlaw, an out 〈◊〉, durst not show himself: but in the end he was made king 〈◊〉 all Jury, being at the 〈◊〉 but a shepherd, and afterward an 〈◊〉, but 〈◊〉 the end he was made king. So this woman though she was low and loath to confess her 〈◊〉 disease, yet she was well promoted, after she had 〈◊〉 it, she was made his daughter, which was a great 〈◊〉. But mark that 〈◊〉 saith not to her, my 〈◊〉 hath healed thee: but he saith, thy faith hath holpen thee. 〈◊〉 if we had this We would make much of 〈◊〉 〈◊〉 if we had 〈◊〉 〈◊〉, we would make a great matter of it: which thing were but foolery: let us use 〈◊〉, which hath a promise: for god promised 〈◊〉 when we pray unto him, we shallbe heard: when we pray 〈◊〉 afaithful heart, as this woman 〈◊〉, which believed 〈◊〉 Christ would help her: And for this 〈◊〉 sake, she was so highly commended of Christ, and all the people were 〈◊〉 by her ensample. But specially Jairus, that great man, whose daughter lay sick, he had cause to strengthen his faith by 〈◊〉 ensample of this woman: which woman believed the word of god, & therefore she came unto Christ. So let us do too, let us stay ourselves upon gods word. Christ saith: Venite ad me omnes, Come ye all to me: let us follow this word, and let The saith that hath god's 〈◊〉 is a 〈◊〉 faith. us come unto him: 〈◊〉 this faith 〈◊〉 hath god's word is a true faith: but 〈◊〉 faith which hath not gods word, is a lying faith, a false faith. As 〈◊〉 〈◊〉 and Jews, they have a faith, but their faith is not grounded in god's word: & therefore it is a lying faith, because it hath not the word of god. Therefore like as the 〈◊〉 is nothing, bringeth no profit, without the word of god: so the word of god bringeth no commodities except faith be there, 〈◊〉 it be believed: else it is to no purpose Neither doth faith availwith out the 〈◊〉, nor the word with out faith. But this woman believed the word of god, she believed that Christ was 〈◊〉 to heal the sick, of souls and bodies: therefore according unto her belief, it happened unto her: and no doubt she is a saint in heaven: for we read not that she fell afterward from Christ. So we learn by this woman to have a good faith in Christ, we must not 〈◊〉 & thither to seek 〈◊〉 hem. No, we must believe in him, in all our distresses come unto him, 〈◊〉 help & comfort by him. Now our saviour after 〈◊〉 he had healed this woman, he goeth to this great 〈◊〉 house, which had called him to make sound 〈◊〉 daughter: when he cometh near unto 〈◊〉 house, there cometh one of 〈◊〉 servants 〈◊〉 〈◊〉: thy daughter is dead she is gone: trouble 〈◊〉 〈◊〉 no 〈◊〉, 〈◊〉 for all help is passed. Lo, this had 〈◊〉 〈◊〉 〈◊〉 to bring 〈◊〉 out of his faith: hearing 〈◊〉 daughter was dead already it 〈◊〉 great 〈◊〉 unto him. Buthere ye may learn, 〈◊〉 when ye go by 〈◊〉 way & 〈◊〉 〈◊〉 to do a good deed, do 〈◊〉 follow the ensample of Christ, for he was going to Jairus 〈◊〉, & in the way he did this good deed, in healing that diseased We must 〈◊〉 none occasion to dogood woman: giving unto us an ensample that we 〈◊〉 〈◊〉 no occasion, but whensoever we have 〈◊〉 to do good, we shall do it. And here we learn an other thing in our saviour, namely that there is no respect of persons with him, he regardeth not the outward show of men whether they be poor or rich, but as Saint Peter saith, In all people, he that feareth God and worketh righteousness, be is accepted unto him. For 〈◊〉 refused no man neither rich nor poor. But we see they that be poor are commonly ill handled in this world, no man regardeth them, every man despiseth them. Again we read every where that the rich and great men are ill spoken of in Scripture, potentes The rich men are evil spoken of in the 〈◊〉 tures. potenter 〈◊〉 patientur thy mighty men shall mightily suffer pains in hell: yet this scripture disalloweth or reproucth not great men and mighty rulers, but it speaketh against those which abuse their power where with god hath endued them, oppress other poor men, do than wrong and miuries. For commonly it is seen, that they that be rich are lofty and stout, and abuse their riches or their power: Christ hath no respect to the people for no doubt riches may be used to good purposes. But our saviour he hath no respect to persons, whether 〈◊〉 be poor or rich: for here we see how he helpeth syrst the poor woman and now is going to help the richman too, to raise up his daughter which was dead and ready to be buried. Further we learn here by this Jairus to be constannt and steadfast in our faith, not to be moved with 〈◊〉 wind: for there was many things which might have moved this Jairus to mistrust our saviour, and to tun from him. First his servant that came and told him, thy daughter is gone, which was a great No thing should does courage us. discomfort: for as long as she was yet alive he had a good hope, but when he heard that she was gone, it discouraged him very sore. Secondarily the preparation which was made for her to be buried, for all the people were come now to go with the corpse which was a great discomfort unto him also. thirdly the words of our sautour most above all things discomforted him, when our saviour saith, she is not dead but she sleepeth: by these words Jairus might have conceined an ill opinion in him, saying: What: be thinketh that she sleepeth: no if it were so, I could raise her up myself. Of such wise this Jairus was tempted. Now when they came near unto the house, there was a great number of people which laughed our saviour to scorn, when he said that she slept: where we may learn to be content, though we be despised and not set by in this world: seeing that our saviour himself was of such wise despised. I doubt not but I have been laugh cd to scorn when I have preached, that the way to get riches is, to give away to the poor this that we have. They have called me old doting fool: but what then, we must be content to be despised with Christ here in this world, that we may be glorified with him in yonder world. Here is made mention of 〈◊〉, no doubt they have their The use of minstrels and bells good use to make folk merry, and to drive away fantasies, at that time they used minstrels to their burials, as we use here bells. Now our saviour seeing the people that was come to go with the corpse, and the pipers and minstrels ready, he comforted Jairum, which no doubt was in great anguish: there fore Christ saith unto him: Noli timere, tantum crede, fcare not, but only believe: continue only in thy faith towards me, and all things shallbe well. Now like as he saith to Jairus, so he saith to us too, in what peril or tribulation soever we be, we should not saint, we should not fear, but believe, he will regard our faith as much as he regarded the faith of Jairus. And we shall attain to such an end as he did: for ye must consider that the almighty god doth sometimes put of the fulfilling of his promises, and helpeth not by and by: The cause why god granteth not our 〈◊〉 by and by. but wherefore doth he 〈◊〉 Mary for his own glories sake, for if we should have by and by that thing which we desire, than peradventure we should attribute it unto our own selves, & not unto god: therefore it cometh not by and by, that we may afterwards when we have it, be the more thankful for his help. Therefore let us continue in prayer, and in faith, and no doubt he will help when it is the very tymc. Expecta dominum saith David, tarry for the Lord, 〈◊〉 & non tardabit, he will come and not tarry: and when he cometh, he will set all things in good order. Now he sayeth to the people, Quid ploratis, what weep 〈◊〉 You musse Christ 〈◊〉 demneth nor all weeping. understand that our 〈◊〉 condemneth not all manner of weeping, but only that whyeh is without hope: of which 〈◊〉 Paul speaketh: tanquam qui spem non habent, as they that have no hope: but charitably weeping is allowed 〈◊〉 〈◊〉, for S, Paul saith, Flete cum flentibus. weeye with them that weep, be sorrowful with them that be sorrowful: yet do it measurably as it becometh 〈◊〉. In the time of popery, before the gospel came amongst va, we went to buriales, with weeping and wailing, as though there were no god: but sense the gospel came unto 〈◊〉, I have heard say that m some places they go with the corpses girning and 〈◊〉, as though they went to a bearevaiting: which thing no ddute is naught. for like as to much weeping is 〈◊〉 mean 〈◊〉 best in all these 〈◊〉. nought, so to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 is nought to: we should keep a meure in all things. We read in holy scripture that the holy Patriarch Abraham, mourned for his wise Sara. So like wise did Joseph, for his father Jacob: therefore to weep charitably and measurably is not ill, but good, and allowed in god's word. So likewise in the new testament when that holy man S. Stephen was stoned to death, the tert saith that the church, fecerunt planctum magnum, they made a great lamenation & weeping over him. Here I might have occasion to speak against those women which so soon 〈◊〉 their husbands that be departed, which thing I can not very well Married persons 〈◊〉 〈◊〉 〈◊〉 their makes. allow: for it is a token of an unperfect love. It was a law among the Romans, that no woman should marry again before twelve months were expired, which no doubt was an honest law: but to avoid 〈◊〉 let the christian 〈◊〉 man use her liberty. Now when our saviour was come to the house, he suffered no man to go in with him, but Peter James and John, and the father and mother of the child: all the other he thrust out, and took the maid by the hand, saying tabita cumi, that is to say, 〈◊〉, I say unto the 〈◊〉. And her spirit came again, and she arose straight ways: what shall we learn 〈◊〉 mary we shall learn here that our saviour did overcome death, that he is the lord 〈◊〉 death, that he hath the victory over him. Secondarily we learn here, that our saviour is very god 〈◊〉 〈◊〉 but God alone. because he commandeth death. For I tell you death is such an arrogant and stubborn fellow, that he will obey no body but only God. Now he obeyed our saviour, whereby 〈◊〉 appeareth that he 〈◊〉 lord over death. He said, Maid I say unto thee, arise: & by and by she was perfectly 〈◊〉: for she cate, to 〈◊〉 that she was right whole. here our 〈◊〉 showed himself to be very god, & so the lord over death, fulfilling the saying of S. Paul, 〈◊〉 mors tua, 〈◊〉 mors, O 〈◊〉, I shall be thy death: this is now a comfortable thing that wc know that Christ hath 〈◊〉 death, and not for himself but for us, for our sake, So that when we believe in Christ, death shall not hurt us: for he hath lost his strength and power: in so much that it is no more a death, but rather a sleep, to all The resur 〈◊〉 shall be both of good and bad. them that be faithful and fear god. From which sleep they shall rise to 〈◊〉 life. Also the wicked truly shall rise, but they shall rise to their 〈◊〉: so that it were better for them ncuer to rise. There be two kind of people which will not sleep: the first be the children which weep and grieve when they shall go to bed, for because they know not the commodities that be in the sleep, they know not that the sleep refresheth a Two 〈◊〉 ten of people loath to sleep. man's body, and make th' him to forget all the labours which he hath had before: this the children knowc not, therefore they go with an ill will to bed. The other be 〈◊〉, which be given to great drinking, they care not though they be all night at it, and commonly the sleep doth 〈◊〉 harm, for be maketh them heavy foreheads. So like wise there be two kind of men that feareth death, which death in very deed ought not to be feared: for he is the bcste physician that ever was, he 〈◊〉 at a clap from all miseries and diseases: therefore he ought not to be 〈◊〉: but as I told you two kind of men there be that fear him, the children, that is to say they that are childish to god wards, that are ignorant in scripture, that know not what great 〈◊〉 we shall receive at god's hands after this life, but they are all wholly set and bend upon this world: and these are the children that will not go to 〈◊〉, that is to say, that 〈◊〉 death that are 〈◊〉 to go out of this world. The 〈◊〉 be drunkards, that be 〈◊〉 sinners, that will not 〈◊〉 their lives, that are drunk or drowned in sins & 〈◊〉; that regard sin nothing; they are not weary of it. Like as it is 〈◊〉, 〈◊〉 in 〈◊〉 〈◊〉 venit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cometh in the midst of his sin, thenne he careth no more for it, he 〈◊〉 it, he is not sorry for it: what remedy A remedy for these 〈◊〉 〈◊〉 of people now: Marry this, they that be in case as children be, that is to say: they that be ignorant, let them get knowledge, let them endeavour themselves to understand gods holy word, wherein is set out his will, what he would have us to do. Now when they have heard gods word and believed that same: no doubt all the fear of death willbe vanished & gone quite a way. For they shall find in god's word, that death hath lost his strength, that he can not hurt any more. Likewise they that be drunkards, that is to say, that be 〈◊〉 sinners, let them repent here where the time of grace is, let them amend their lives, be sorry for that they, have done: and take heed hence forward, and believe in Christ, to be saved by and thorough his passion. For I tell you drunkards, you customable sinners, as long as you lie in sin and wickedness, and have a delight in them: so long you are not in the favour of GOD, you 〈◊〉 before his face: for we must wrestle with sin, we must hate sin, not agree unto it: when ye do so, than ye ought not to be afraid of death: for the death of Christ our saviour Christ hath kill. led our death. hath killed our death, so that he can not hurt us. Not withstanding death hath bitter 〈◊〉: but what then? as soon as he hath done his office, we are at liberty, and have escaped all peril. I will ask here a great clearkly question, where was the 〈◊〉 question. soul now after it went out of this young maid? it was not in heaven nor in hell, name in inferno non est redemptio, there is no redemption in hell, where was it then? in purgatory? so the papists have reasoned, it was not in hell nor in heaven, ergo it was in purgatory: which no doubt is a vain foolish argument. Now I will make a clearkely answer unto my 〈◊〉: & such an answer that if that bishop of Rome woldhave A clearkly answer. gone no further, we should have been well enough: there would not have been such errors & fooleries in religion, as there hath been. Now my answer is this, I can not telbut where it pleased god it should be, there it was. Is this not a good answer to such a clerakly 〈◊〉? I think it be, other answer no body gets at me: because scripture telleth me not where she was. Now ye have heard that our saviour is the lord over death and so consequently very god: because he raised up this young woman which was dead. But peradventure ye will say, it is no great matter that he raised up a maiden which was dead: for we read of Elisa the prophet, that he raised up a young man from death. Answer, truth it is, he raised him up, but not by his own power, not in his own name, but by the power of god: he did it not by himself. but Christ our saviour, he raised up Lazarus, and this young maid by his own divine power: the wing himself to be very god, and the son of the father eternal: therefore he saith, Ego sum resurrectio Christ raised up the dead by his own power. & vita, I am the resurrection and the life: This was his doctrines: Now to prove that doctrine to be true, he did miracles by 〈◊〉 own divine power, she wing himself to be very god: so did not the prophets, they were gods servants, gods ministers: but they were not gods themselves, neither did they any thing in their own name. Now to make an end, let us remember what we have herd, let us take heed that we be not customable sinners: but rather let us strive with sin, for I tell you, there be but few of those that spend all their time in the 〈◊〉 of the flesh, that speed well at the end: therefore let us take he 〈◊〉, that murderer upon the cross he sped well: but what then, let us not presume to tarry in wickedness still, to the last point of our life: let us leave wickedness, and strive with our fleshly affections: than we shall attain in the 〈◊〉 to that fellcity, which god hath prepared for all them that love him: to whom with the son, and holy ghost, be all honour and glory. Amen. The vi. Sermon preached by Master Doctor Latymer. Rom. 13. 〈◊〉 nothing to any man but this, that ye love one another: for he that loveth another fulfilleth the law. For this command 〈◊〉 thou shalt not commit 〈◊〉, thou shalt not kill, thou shalt not steal, thou shalt not 〈◊〉 false witness, thou shalt not lust, and so forth: if there be any other commandment it is all 〈◊〉 in this saying. 〈◊〉. A 〈◊〉 〈◊〉 can 〈◊〉 be all 〈◊〉 As for the first part of this 〈◊〉, we have spoken of it before. for S. 〈◊〉 entreateth of love, and I told you how that love is a thing which we own one to another, and we are never quttte of this debt, we can never discharge ourselves of it: for as long as we live we are in that debt. I will not 〈◊〉 no we to entreat of it: for I told you sense I came into this country certain special properties of this love. Therefore I will only desire you to consider, that this 〈◊〉 is the livery of Christ, they that have this livery be his Love is 〈◊〉 〈◊〉. servants. Again, they that have it not, be the servants of that devil: for Christ saith, by that they shall know that ye be my disciples, 〈◊〉. 13. if ye love one another: they that bear ill will 〈◊〉 and malice to their neighbours be the devils servants. And what 〈◊〉 ever such men 〈◊〉, that hate their 〈◊〉: pleaseth not god, god 〈◊〉 it, they and all their doings 〈◊〉 before him. For if we would go about to sacrifice and 〈◊〉. COI. 13 offer unto god a great part of our substance, 〈◊〉 we lack love it is all to no purpose, he 〈◊〉 all our doings: therefore our saviour giveth us warning that we shall know that our 〈◊〉 please not god when we are out of charity with our neighbour, have grieved or injured him: these be his words: Therefore if thou 〈◊〉 thy gift at the altar, and there Math. 5. remember'st that thy brother hath aught against thes, leave there thy offering, before the altar, and go thy way first and 〈◊〉 reconciled to thy brother, and 〈◊〉 come and offer thy gift. for certain it is, that when we be without love and charity, we please not god at 〈◊〉, 〈◊〉 in 〈◊〉 or any 〈◊〉, of things: therefore I desire you call to remembrance what I said at the same time when I 〈◊〉 of love: for I tell you god will not be mocked: it is not enough to pretend a love and charity, with our mouth, and to 〈◊〉 fair, We must 〈◊〉 with 〈◊〉 whole heart. and in our hearts to hate our neighbour: this is nought, we should not only speak well by our neighbour, but also we should love him in deed, we should help him in his need, we should 〈◊〉 him with all our hearts, when he hath done any thing against 〈◊〉: for if he needeth help, and I help 〈◊〉 not, being able, them my love is not perfect: for the right 〈◊〉 showeth herself, by the outward works. like as S. james love 〈◊〉 be 〈◊〉 ed by 〈◊〉 〈◊〉. saith: Show 〈◊〉 thy faith by thy works. So I say unto you, show your love by your works. Now to the other 〈◊〉. This also we know the season how that it is 〈◊〉 that we should now awake out of sleep: for now is our salvation nearer, than lacob. 〈◊〉. when we believed. The night is passed the day is come nigh, let us therefore cast away the deeds of darkness: and 〈◊〉 us put on the armour of light, let us walk honestly as it were in the day light, not in eating and drinking, neither in 〈◊〉 bearing and wantonness, neither in 〈◊〉 and enuyeng, but put ye on the lord jesus Christ, and make not provision for the flesh, to fulfil the 〈◊〉 of it. Here S. Paul requireth a great thing of us, namely that we should awake from sleep: he argueth of the 〈◊〉 of the time. but that sleep of which he speaketh is specially Two 〈◊〉 of 〈◊〉 〈◊〉 den. a spiritual 〈◊〉, the sleep of the soul: yet we may learn by this text that to much sluggishness of the body is nought and wicked, to sped that good time which god hath given us to do good in, to spend it I say in sleeping: for we ought to keep a measure as well in slepying as in eating & drinking: and we please God as well in sleeping our natural sleep as in eating and drinking: but we must see that we keep a measure, that 〈◊〉 〈◊〉 must be kept in all things. give ourselves not 〈◊〉 much sluggishness. For like as we may not abuse meat & drink, so we may not abuse sleeping, to turn our natural sleep into 〈◊〉. But S. Paul speaketh here specially of the sleep of the soul, that is of 〈◊〉 & wickedness, which are called in scripture sleep or darkness: from which sleep S. Paul would have us to rise. For our saluati on is come nearer, how 〈◊〉 it that S. Paul saith that our salvation is come nearer? do we not believe now as the 〈◊〉 and 〈◊〉 did? and how is then our salvation come nearer? Two 〈◊〉 from 〈◊〉 begin 〈◊〉 to the end. you must understand that there be two times 〈◊〉 that beginning that first time was from the beginning of the world, till Christ, till to his coming. The other time is sense he came: for when he came he wrought the work of our 〈◊〉, & taught us the way to heaven, suffered that pain for us which we should have 〈◊〉 in hell world without 〈◊〉, & rose again from the death, 〈◊〉 his 〈◊〉 unto his 〈◊〉, and so ascended into heaven, where he sitteth at the right hand of god his Father: where he with his intercession appli eth unto us, which believe in him, his passion, and all his merits: so that all that believe in him shall be quite from their sins. For his passion is profitable only unto them that 〈◊〉: notwithstanding that his death might be sufficient for all the whole world: yet for all that no man shall enjoy that 〈◊〉 benefit, but only they that believe in him, that put their hope, trust, and 〈◊〉 in him. Now therefore S. Paul Christ's death 〈◊〉 〈◊〉 〈◊〉 that be 〈◊〉 not. saith, Our salvation is come nearer: because Christ is come already, & maketh intercession for us. All they that were before his coming, as the patriarchs and 〈◊〉. and all other faithful, they believed that he should come, but so do not 〈◊〉: we believe that he is come already, and 〈◊〉 fulfilled all things. The jews which are at our time believe that he shall come, but they tarry in vain: their 〈◊〉 is a deceitful faith, because it is against god's word: for Christ is not to be looked for to come again and suffer. 〈◊〉 not so, but he will come 〈◊〉 to judge both the quick and the dead. Our saviour Christ was revealed 〈◊〉 before he came. Christ was revealed long before he came to suffer. first in paradise, when God spoke of the woman's seed, saith: Conteret caput serpentis, The seed of the woman shall break the serpent's head. And this was a gospel, a glad tidings: for the serpent had deceived Adam and Eve, brought them from their felicity, to which they were 〈◊〉: so that Adam and Eve could not help themselves, nor amend the matter. The gospel was preached inparadise Now than cometh God with his gospel, and promiseth that there shall one be born of a woman, which shall quash the 〈◊〉 head: and this was a gospel. And no doubt as many as did believe these words, and did put their hope in the sede of the woman, and believed to be delivered from their sins thorough that seed: As many I say, as believed so, were saved, as Seth, Enoch, and other good and godly men, which were at that time: but there was not a great numbered of those: For the most part ever was the worst. Further, this gospel The most part are e ver the 〈◊〉. was revealed unto Abraham, when God did promise him, saying: In semine tuo benedicentur omnes gentes, In thy 〈◊〉 all nations shall be blessed: so that it appeared, that without Christ, we are under the curse of God. And again by Christ we have the benediction of God. Likewise this gospel was opened unto David, and all the holy prophets: They spoke of this gospel, and taught the people to look for their saviour: but their sayings and 〈◊〉 was some what dark and obscure. Now when he came and dwelt amongst The 〈◊〉 〈◊〉 saying were dark and obscure. us, and showed us the way to heaven: with his own mouth he taught us this gospel, and suffered his painful passion for us: this was a more clearer revelation, than the prophets had. Therefore Christ our saviour saith to his disciples: Luc. 10. Happy are the eyes which see these things that ye see: for I Math 13. tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them: And to hear those things which ye 〈◊〉, 〈◊〉 have not heard them. But wherefore were they called blessed? that they saw him? To see Christ maketh bless sed. than if the blessedness standeth in the outward seeing. than Adam and Eve, and all the prophets were not blessed, but cursed: if the blessedness standeth in the bodily sight, than the brute 〈◊〉 were blessed which saw him: the ass whereupon he road was blessed, yea his very enemy Annas and Cayphas, and pilate, and other that consented unto his death were blessed. But it is not so, ye must understand that our saviour in that manner of speaking putteth only a difference between the 〈◊〉. For at that time when he was here in earth, he was more clearer revealed than afore, when he was only promised to come. When he did miracles, cast out devils, healed the sick, it was a more 〈◊〉 revelation: than when God said, Semen mulieris conteret caput serpentis, The seed of the woman shall break the head of the serpent. When john Baptist pointed and showed him with his finger, it could better be understand then the prophecies which were spoken of him: Therefore this blessedness whereof Christ speaketh, and saint Paul (when he saith) That our salvation The diffe rinse of the time wherein Christ was dive? sly revealed is come nearer, must be understand of the diversity of the time: for Christ was clearer revealed in the end of the world than before. But as touching the blessedness which we have by Christ: it was alike at all times, for it stood Adam in as good stead to believe the first promise which god made unto him, and he was as well saved by it, in believing 〈◊〉 Christ should come, as we be, which believe that he is come, and hath suffered for us. So likewise the prophets are saved in beeleving that he should come, and suffer, and deliver mankind by his most painful death. But now sense he is come in deed and hath overcome the devil & redeemed our sins, suffered the pains, not for his own sake, but for our sakes: for he himself had no sin at all, he suffered to deliver us from Christ had no sin, but took out sin and gave us his 〈◊〉 ousnes. everlasting damnation, he took our sins and gave us his righteousness. Now sense that all these things are done and fulfilled, therefore saith Paul: Propius est salus 〈◊〉, quam tunc cum credebatur, Our salvation is come nearer now, them when we believed: taking occasion of the time, to move us to rise from our sleep, as who say, Christ is come now, he hath fulfilled all things, of which things that prophets have spoken now therefore arise from your sins. The same sleep of which S. Paul speaketh here, is the sleep of sin, a spiritual sleep, not a It is a spiri 〈◊〉 〈◊〉 that 〈◊〉 Paul speaketh of. natural sleep of the body: as for the natural sleep it is lawful for us to sleep and to take our rest, when we do it measurably, not to much setting aside our business: whereunto 〈◊〉 hath called us, and do nothing but play the sluggards: when we do so, than we do nought and sin against god. Therefore we must awake from the 〈◊〉 sleep, we must set aside slothfulness with all other vices and sins. But I pray you what is sin? I think there be many which can commit sin, and do wickedly: but I think there be but few of those 〈◊〉 sin is. which know what is sin. Therefore I will tell you what is sin: all that that is done against the laws of god, contrary to his will and pleasure, that is sin and wickedness. Now there be two Two manner of 〈◊〉 es, general and special. manner of laws. There be general laws pertaining to every man and woman, and there be special laws: the general laws are comprehended in the ten commandements, which ten commandments are comprehended in the laws of love. Thou shalt love god with all thy heart. etc. And thy neighbour as thyself, these be general laws. Now then there be special laws which teach us how every man and woman shall live in their calling, whereunto god hath called them. These 〈◊〉 teach how magistrates shall do their duty, execute justice, punish the wicked, defend the good, to see that the common wealth be well ordered, and governed, that the people live godly every man in his calling. So likewise married folk have their special calling and laws. There is appointed in scripture how the man shall nourish his wife, rule her with all lenity, and 〈◊〉: the woman likewise shall obey her husband, be loving & kind towards him. So masters aught to do according unto their calling, that is to rule their house well and godly, to see that their 〈◊〉 be well occupied, and to let them have their meat and drink and wages. So servants have their laws: 〈◊〉 is to obey their masters, to do 〈◊〉 all business No obedience against god whatsoever their master's command unto them, so far as it is not against god. For when a master will command unto his servants to do such things which are against god, than the servant ought not to obey to do those things. Now whosoever transgresseth these laws, either the general laws, or the special laws, he sinneth: and that which is done contrary to these laws, is sin. When ye will know now whether ye have sinned or not, see and consider Learn to find 〈◊〉 enough. these laws, and then go into thy heart, and consider thy living, how thou hast spent all thy days: when thou dost so, no doubt thou shalt find innumerable sins done against these laws: for the law of god is a glass wherein a man may see his spots and filthiness: therefore when we see them, let The la is aloking glass. us abhor them and leave them: let us be sorry for that which is passed, and let us take a good purpose to leave all sins, from hence forward. And this is it that S. Paul saith, let us arise from the sleep of sin and wickedness, for our salvation is come 〈◊〉: our saviour he is clearly opened unto us, he hath suffered for us already, and fulfilled the law to the utter 〈◊〉: and so by his fulfilling taken away the curse of the law. But there be two 〈◊〉 of sins, there is a dradlye sin, Two manner of 〈◊〉 and a venial 〈◊〉: that is sins that be pardonable and sins that be not pardonable. Now how shall we know which be venial sins, or which be not: for it is good to know them: and so to keep us from them. when ye will know which be deadly sins or not: you must 〈◊〉 understand that there be two manner of men, when I say men, I understand women too, that is all mankind, and so doth scripture too, understanding the women too, by this word men: for else we should not find in scripture, that we should baptize women, for the scripture saith: Baptizate eos, baptize them, he speaketh in the masculine gender 〈◊〉. Item 〈◊〉 quis renatus fuerit ex 〈◊〉 & aqua, Except a man be borne again through spirit and water: here is made no mention of women, yet they be understanded in it to: for the salvation and everlasting life, pertaineth as well unto faithful women as it doth unto faithful men: for he suffered as well for the women, as he did for the men. God would have them both to be saved, the men and the women. So ye see The word man signi fi both man and woman. that this word men signifieth or containeth both the 〈◊〉, (the men and the women) at sometimes, not always: But I say there be two manner of men, some there be the be not justified, not regenerate, nor yet in the state of salvation, that is to say, not gods servants: they lack the renovation or regeneration, they be not come yet to Christ. Now these persons that be not come yet to Christ, or if they were come to Christ, be fallen again from 〈◊〉: and so lost their justify who they be that sin deadly. cation (as there be many of us, which when we fall willingly in to sin against conscience, we lose the favour of god, our salvation, and finally the holy ghost) all they now that be out Notwithstanding this 〈◊〉 on, all sinis of it own nature is deadly: and when it is 〈◊〉, there is no sin unpardonable, to them that be 〈◊〉 the gospel. of the favour of god and are not sorry for it, sin 〈◊〉 them not, they purpose to go forward in it, all those that intent not to leave their sins are out of the favour of god: and so all their works whatsoever they do, be deadly stunes: for as long as they be in purpose to sin, they sin deadly in all their doings. Therefore when we will speak of the 〈◊〉 of sins, we must speak of those that be faithful, that be regenerated and made new, and clean from their sins through Christ, Now this I say: I have venial sins and deadly sins, which be venial sins? Every sin that is committed against god not wittingly, not willingly, not consenting unto it, those be venial sins: As for an ensample, I see a fair woman I am moved in my heart to sin with her, to commit the act of lechery with her, such though 〈◊〉 rise out of my heart: but I consent not unto them, I with stand these ill motions, I follow the ensample of that godly young man joseph: I consider in what estate I am, namely a temple of god, and that I should lose the holy ghost: on such wise I withstand my ill lusts and appetites: yet this 〈◊〉 in my heart is sin, this ill lust which riseth up: but it is a venial sin, it is not a mortal sin, because I consent not unto it, I withstand it: and such venial sins the just man 〈◊〉. 24 committeth daily. For scripture saith, septies cadit justus, the righteous man falleth 7. times, that, is often times: for his works are not 〈◊〉 perfect as they ought to be. 〈◊〉 I pray you, who is he that loveth his neighbour so perfectly and vehemently as he ought to do? Now this imperfection is sin but it is a venial sin, not a mortal: therefore he that feeleth his imperfections seeleth the ill motions in his heart, No more shall any sinthat we do if we repent it, and believe the promise of god 〈◊〉 in Christ. but followeth them not, consenteth not unto wickedness to do them: these be venial sins, which shall not be impuied unto us to our damnation. So all the ill thoughts that rise up in our hearts are venial as long as we consent not unto them, to fulfil them with the deed: I put the case, joseph had not resisted the temptations of his masters wife, but had followed her, and fulfilled the act of 〈◊〉 with her, had weighed the matter after a worldly 〈◊〉: thinking, I have my mistress favour already, and so by that mean I shall have my masters favour to, no body knowing of it. Now when he had done so, this act had been a deadly sin. for any act that is done against the law of god willingly And so is a thought to though 〈◊〉 〈◊〉 fol 〈◊〉 not. and wittingly is a deadly sin. And that man or woman that committeth 〈◊〉 an act loseth the holy ghost and the remission of sins, and so becometh the child of the devil, being before the child of god. For a regenerate man, a woman that believeth, aught to have dominion over sin, but He is the servant of 〈◊〉 that 〈◊〉 〈◊〉 to dwellin sin. as soon as 〈◊〉 hath rule over him he is gone: for she leadeth him to delectation of it, and from delectation to consen thing, and so from consenting to the act itself. Now he that is led so with sin, he is in the state of damnation, and sinneth damnably: And so ye may perceive which 〈◊〉 they that sin deadly, and what is the deadly sin, namely that he sinueth deadly that wittingly falleth in sin: therefore it is a pe 〈◊〉 thing to be in such an 〈◊〉, to be in the state of damnation and everlasting perdition: let us follow therefore this good warning which S. Paul giveth us here, let us rise from the sleep of sin, let us take a hearty purpose to leave all wickedness. But may we do 〈◊〉 May we rise from sin? yes that we may: for god hath provided a remedy for us, what is that? Marry penance, we must have the staff of penance, Measure 〈◊〉 that 〈◊〉 before, by this 〈◊〉 〈◊〉. and rise up withal: and this penance is such a salve that it healeth all sores: if a man have done all the worlds sin, yet when be taketh this staff of penance in his hand, that is to say when he is sorry for it, and intendeth to leave them, no God 〈◊〉 but one salve for all sores. doubt he may recover: and god is that same physician which useth but one manner of salve to all manner of sores. We read in the gospel of Luke; that when Pilate had done Luc. xiii. a notable murder, and had mingled the blood of certain 〈◊〉 with their own sacrifices, Now some came and told Christ what Pilate had done. Our samour maketh them answer, saying: I tell you except ye repent, ye shall all likewise All must 〈◊〉. so perish. As who say, whatsoever Pilate hath done, see you that ye do penance, and amend your naughty livings or else ye shall all be destroyed. This was a good quippy that he giveth unto the jews, which were ready to speak of other men's faults, but of their own faults they made no mention: as it is our nature, to be more readier to reprove other Our nature is to see other men's 〈◊〉 〈◊〉, but not our own. men's faults then our own: but our saviour he commandeth them to look home, to see to themselves. and this 〈◊〉 is the chiefest thing in all the scripture, John Baptist when he began to preach his sermon was 〈◊〉 agite, do penance, so likewise Christ saith, 〈◊〉 agite & credit evangelio, do penance and 〈◊〉 the gospel. But wherein standeth What repentance is. the right penance, and what is penance? Answer, penance is a turning from sin unto god, a waking up from this sleep of which S. Paul speaketh here. But 〈◊〉 consisteth this penance; The right penance consisteth in three points, The first is 〈◊〉, that is, I must acknowledge myself that I have transgressed gods most holy 〈◊〉 & command 〈◊〉, I must confess myself to be faulty and guilty, I 〈◊〉 consisteth of. three parts. must be sorry for it, 〈◊〉 myself and my wickedness. When I am now in that case, than I shall see nothing but hell and everlasting damnation before me, as long as I look upon myself and upon the law of god. For the law of God when it is preached bringeth us to the knowledge The law of God is a 〈◊〉 glass. of our sins: For it is like as a glass which showeth us the spots in our faces, that is the sins in our hearts. But we may not tarry here only in the law and ourselves: For if we do, we shall come to desperation. Therefore that first point is to acknowledge our sins, and to be sorry for the same: but as I said before, we must not tarry here: for judas Faith must be joined with our repentant was come so far, he had this point: he was no doubt a sorrowful man as any can be in the world. But it was to no purpose, he was lost for all his sorowfulness: therefore we must have an other point. what is that: Marry saith, belief: we must believe Christ, we must know that our saviour is come into this world to save sinners: therefore he is called Jesus, because he shall save his people from their sins: As 〈◊〉. i. the angel of God himself witnesseth. And this faith must The devil doth believe that Christ 〈◊〉 into this world. not be only a general faith, but it must be a special faith: for the devil himself hath a general faith, he believeth that Christ is come into this world, and hath made a reconciliation between God and manthe knoweth that there shall be remission of our sins, but 〈◊〉 believeth not that he shall have part of it, that his wickedness shall be forgiven unto him, this he believeth not: he hath but a general 〈◊〉: but I say, that every of one of us must have a special faith: I must believe for myself, that his blood was shed for Every 〈◊〉 that will be be saved, must have a special faith. me. I must believe that when Christ saith: Come to me all is that labour and are laden, and I will ease you. Here I must believe that Christ calleth me unto him, that I should come and receive everlasting life at his hands: With such a special faith I do apply his passion unto me. In that prayer that our Saviour made when he was going to his death, 〈◊〉 saith: I pray not for them alone, saith 〈◊〉, but for them 〈◊〉 which shall believe in me through their preaching, that they 〈◊〉 may be one, as thou father art in me, & I in thee: and that they also may be one in us. So that Christ prayeth for us as well as for his apostles, if we 〈◊〉 in him: and so Christ's prayer and our belief bringeth the salve unto our souls. Christpra: ed for us. Therefore I ought to believe, and so through faith apply Christ's merits unto me: for God requireth a special faith of every one of us, as well as he did of 〈◊〉, when the prophet Nathan came unto him, and 〈◊〉: Abstulit 〈◊〉 tuum, The Lord hath taken away thy wickedness, which words of the prophet David he believed: & so according unto his belief it happened unto him. For david had not such a contrition or penance as judas had: for judas in deed had a contrition, he was sorry for his sins, but without faith. David was sorry for his sins, but he joined 〈◊〉 and judas did both repent 〈◊〉 unto it: he believed steadfastly without all doubting that god would be merciful unto him: 〈◊〉 dominus, the lord hath taken away thy sins, and god required of him that he should believe these words. Now like as he required of Da 〈◊〉 to believe his words: so also he requireth of us to, that we should believe him. for like as David was remedied through his faith in GOD: so shall we be remedied to, if we believe as he did: and god will be as glad of us when we repent and leave our sins, as 〈◊〉 was of David, and will also 〈◊〉 should be partakers of the merits of Christ. So ye The f 〈◊〉 point of penance. have heard now these two points which pertain to the right penance: the first is contrition, when we acknowledge The second 〈◊〉 of penance. our sins, be 〈◊〉 for them, they 〈◊〉 us very sore. The second point is faith, when we believe that god willbe merciful unto us, and through his son forgive us our wickedness, & not 〈◊〉 the same to our eternal destruction. But yet there is an other point left behind, which is this: that I must have an earnest 〈◊〉 to leave sin, & to avoid all wickedness as far forth as I am able to do: I must wrestle with sin: I mustnot suffer that devil to have the victory over me though he be very subtle and crafty, yet I must withstand him: I must 〈◊〉 his 〈◊〉, and suggestions, I must not suffer sin to bear rule over me: for no doubt if we will sight and strive, 〈◊〉 may have the victory over this serpent: for Christ our saviour he hath promised unto us his help & comfort: therefore s. james saith, Resistite diabolo & fugiet a vobis, withstand the devil, and he shall fly fro you. For at his We may overcome the devil. first coming he is very weak, so that we 〈◊〉 able if we will take heed & 〈◊〉, to overcome him: but if we suffer him to enter ones to possess our hearts, than he is very 〈◊〉: so that he with great labour can 〈◊〉 he brought out again. For he entereth first by ill thoughts: then when he hath cast us in ill thoughts, if we withstand not by and by, then followeth delectation: if we suffer that, then cometh consenting, and so from consenting to the very act: and afterward from one mischief unto another: therefore it is a common saying, Resist 〈◊〉 devil at the first. principiis obsta, resist the beginnings: for when we suffer him once to enter, no doubt it is a perilous thing, we are then in jeopardy of everlasting death. So ye have heard now wherein standeth right penance: first we must know and acknowledge our sins, be sorry for them, and lament them in our hearts. Then the second point is faith: we must believe that Christ willbe merciful unto us, and forgive us our sinews, not impute them unto us. thirdly we must have an earnest purpose to leave all sins and wickedness, and no more commit the same. And then ever be 〈◊〉 in thy heart, that they that have a good will and an earnest mind to leave sin, that god will strengthen them, he will help them. But and if we by and by at the first clap give place unto the devil, and follow his mischievous suggestions: then we may be sure, that we highly displease god our heavenly father, when we forsake him so soon. Therefore S. Paul saith: Ne regnet igitur peccatum in vestro Rom. 6. mortali corpore, let not sin bear rule in your 〈◊〉 bodies: be not led with sin: but fight against it. when we do so, it is impossible but we shall have help at god's hand. As touching confession, I tell you that they that can be content with the general absolution which every minister of god's word giveth in his sermons, when he pronounceth, that all that be sorry for their sins, and believe in Christ, seek help and remedy by him, and afterward intent to amend their lives, and 〈◊〉 sin and 〈◊〉; all these that be so minded shall have remission of their sins. Now (I say) they that can be content with this general absolution, it is well: but they that are not 〈◊〉 with it, they may go to some godly learned minister which is able to instructs and The use of 〈◊〉 confession. comfort them with the word of god, to minister that same unto them to their contentation and quieting of their consciences. As for satisfaction or absolution for our 〈◊〉, there is none but in Christ, we can not make amends for our sins, but only by believing in him which suffered for us. For he The 〈◊〉 satisfaction for 〈◊〉. hath made the mends for all our sins, by his painful passion and bloodshedding: And berein standeth our absoluti on or remission of our sins, namely when we believe in him, and look to be saved through his death: none other 〈◊〉 tion are we able to make. But I tell you that if any man hath stolen or parloyned away somewhat from his neighbour, that man or woman ought to make restitution and amends. And this restitution is so necessary that we shall not look for forgiveness of our sins at Christ's hand: 〈◊〉 this restitution be made first, else the satisfaction of Christ will not serve us: for god will have us to restore or make amends unto our neighbour, whom we have hurt, deceived, or have in any manner of ways taken from him wrongfully, his goods whatsoever it be. By this now that I have said ye may perceive what 〈◊〉 This must be under stand conditionally that is, if we 〈◊〉 of sleeping is this of which S. Paul speaketh 〈◊〉, name lie the sleep of sin. 〈◊〉 we 〈◊〉 and spend our time in wickedness than we sleep that deadly sleep, which bringeth eternal damnation with him: and again, ye have heard how you shall rise up from that sleep, how ye shall fight and 〈◊〉 stle with sin, not suffer her to be the 〈◊〉 over you: 〈◊〉 〈◊〉 therefore begin even now while god giveth us so good and convenient a time, let us tarry no longer, let us awake from this deadly sleep of sin: it may well be called a deadly sleep: for this sleep of sin bringeth eternal death and everlasting 〈◊〉 nes and sorrows: Let us therefore rise to a godly life and continue in the same till to th'end. These things S. Paul 〈◊〉 generally to all men, and against all manner of 〈◊〉: but 〈◊〉 he cometh to 〈◊〉. And first he showeth what 〈◊〉 shall not do, then afterward he telleth us what we shall do. Not in eating and drinking, neither in chambering and wantonness: Rom. 13. neither in 〈◊〉 and cnuying. I marvel that the English A fault in th' english 〈◊〉. is so translated in eating and drinking: the latin Exampler hath, Non in commessationibus, that is to say, not in to much eating and drinking: for no doubt god alloweth eating and drinking, so that it be dene measurably and thankfully. In the beginning of the world, before god punished the world with the 〈◊〉, when he destroyed all 〈◊〉 and beasts, save only Noah that good father. In the beginning (I say) mankind eat nothing, but herbs, and 〈◊〉, and salads, and such gear as they could 〈◊〉: but Man's diet before the 〈◊〉. after the flood god gave unto mankind liberty to eat all manner of clean beasts, all things that had life, be it fish or 〈◊〉. And this was done for this cause, that the earth was not so frambde nor brought not forth so wholesome herbs after the 〈◊〉, as she did before the flood: there fore God allowed unto man all manner of meat be it fish The 〈◊〉 why man had liberty to feed on flesh. or flesh: yet it must be done measurably: But seeing I have occasion to speak of eating, I will entreat somewhat of it, and tell you what liberties we have by god's word. Truly we be allowed by god's word to eat all manner of meat be it fish or 〈◊〉, that be eatable. But ye must understand that there be certain hedges, over which we ought not to leap, but rather keep ourselves within those same hedges. Now the first hedge is this, 〈◊〉 cum sanguine Hedges that we may not leap 〈◊〉. ne comederitis, ye shall not eat the flesh with the blood, that is to say, we shall not eat raw flesh: for if we should be allowed to eat raw flesh, it should engender in us a certain cruelness: so that at the length one should eat another, and so all the writers expound this place: so that God forbiddeth here, that mankind or man's flesh may not be eaten. We read in the books of the kings, and so likewise in josephus, that certain women had eaten their own children, at the time when jerusalem was besieged: which thing no doubt disposed GOD, and they did naughtelye in so doing. For mankind 〈◊〉 not 〈◊〉 eaten: therefore the first hedge is, that we must abstain from 〈◊〉 〈◊〉: and so like wise from man's 〈◊〉, one may not eat another. Neither yet we may shed blood of private authority, a man may not kill another: but the magistrate he The 〈◊〉 〈◊〉 〈◊〉 hath the sword committed unto him from god, he may shed blood when he seeth cause why, he may take away the wicked from amongst the people and punish him according unto his doing or 〈◊〉. Now will ye say, I perceive when I 〈◊〉, not 〈◊〉 flesh or 〈◊〉 〈◊〉, them I may eat all manner of flesh, 〈◊〉 〈◊〉, howsoever I can get it. But I tell thee my 〈◊〉 Another 〈◊〉 〈◊〉 〈◊〉 not so, you may not eat your neighbours 〈◊〉, or steal his fishes 〈◊〉 of his 〈◊〉 & 〈◊〉 the, ye may not do 〈◊〉: for there is a hedge made for 〈◊〉. god saith, Non facies furtum, thou shalt Erod. 20 do 〈◊〉 theft. Here I am hedged in, so that I may not eat my neighbours meat, but it must be my own 〈◊〉, I must have gotten it uprightly, or else by buying, or cls by inheritance, or 〈◊〉 that it be given unto me: I may not 〈◊〉 it from my neighbour: when I leap over this hedge than I sin damnably. Now than ye will say, so it be my own, than I may eat of it as much as I will. No not so, there is an other 〈◊〉: I may not commit gluttony with my own meat, for so it so written, 〈◊〉 〈◊〉 à crapula & ebrietare, take heed of gluttony & 〈◊〉. Here is a hedge, we may not eat to A thirdhedge for eating. much: for 〈◊〉 we do, we displease god highly. So ye see that we may not eat of our own meat as much as we would, but rather we must keep a measure, for it is a great sin to abuse or waste the gifts of god, and to play the glutton with it. When one man consumeth as much would serve 3. or 4. that is an 〈◊〉 thing before god: for God giveth us his creatures not to abuse them, but to use them to our necessity and need: let every one therefore have a measure, and let no man abuse the gifts of god. One man sometimes eateth more than All men's 〈◊〉 is 〈◊〉 alike another, we are not all alike: but for all that we ought all to keep us within this hedge, that is to take no more than sufficeth our nature: for 〈◊〉 that abuse the gifts of god, no doubt they greatly 〈◊〉 god by so doing. For it is an ill favou red thing when a man eateth or drinketh to much at a time. Sometimes in deed it happeneth that a man drinketh to much, but every good and godly man will take heed to himself, when he once hath taken to much he will beware afterward. A good man will refrain from 〈◊〉. We read in scripture of Noah that good man, which was the first that planted vineyards after the 'slud: he was ones drunken, before he knew the strength and the nature of wine: and so lay in his tent uncovered: now one of his sons whose name was Cham, seeing his father lying naked went and told his 〈◊〉 of it, and so made a mocking Genes. 〈◊〉. stock of his father. Therefore Noah when he arose and had digested his wine, and knowing what his son had done unto him, cursed him: but we read not that Noah was drunken afterward any time more. Therefore if ye have been dron ken at any time, take hecde hence forward, and 〈◊〉 of, abuse not the good creatures of God. Now than ye will say, 〈◊〉 I take them measurably then I may eat all manner of A fourth hedge for eating. meat at all times and every where: No not so, there is an other hedge behind, ye must have a respect to your own 〈◊〉, and to your neighbours. For I may eat no manner of meat against my conscience, neither may I eatemy meat in presence of my neighbour, whereby he might be offended: for I ought to have respect unto him, as S. Paul Rom. 〈◊〉 plainly showeth, saying: I know and am assured by the lord jesus, that there is nothing unclean of itself, but unto him that judgeth it to be common, to him it is common: if thy brother be grieved with thy meat, now 〈◊〉 thou not charitably, destroy not him with thy meat for whom Christ died: As for an ensample. When I should come into the North country, where they be not taught, and there I should call for my eggs on a friday or for flesh, than I should do naughtily: for I should destroy him for whom Christ did suffer. Therefore I must beware that I offend no man's conscience, but rather travail with him first 〈◊〉 blind are no to be passed upon. and show him the truth: when my neighbour is taught and knoweth the truth, and will not believe it, but will abide by his old mumpsimus, than I may eatc, not regarding him: for he is an obstinate fellow, he will not believe god's word. And though he be offended with me, yet it is but pharisaical offence, like as the 〈◊〉 were offended with Christ our 〈◊〉: the fault was not in Christ but in themselves. So (I say) I must have a respect to my 〈◊〉 conscience, and then to my own conscience. But yet there is an other hedge behind, that is 〈◊〉 laws, the The 〈◊〉 hedge for 〈◊〉. kings statutes and 〈◊〉, which are gods laws: for as much as we ought to obey them as well as gods laws and commandments. S. Paul saith, let every 〈◊〉 〈◊〉 himself unto the authority 〈◊〉. xiii. of the higher power: for there is no power but it is of god: the powers that be, are ordained of god: whosoever therefore resisteth the power, 〈◊〉 the ordinance of God: but they that resist shall receive to themselves vamnation. Now therefore we dwell in a 〈◊〉. where it hath pleased the king's majesty to make an 〈◊〉, that all his subjects shall abstain from flesh upon fridays and saturdays, and other days which are expressed in the act: unto which law we ought to obey, and that for conscience sake, except we havea privilege or be excepted by the same law. And although Nécessitie hath no law in these 〈◊〉 tes. scripture commandeth me not to abstain from flesh upon fridays and saturdays: yet for all that, 〈◊〉 there is a 〈◊〉 vyll law and 〈◊〉 made by the kings majesty, and his most honourable counsel, we ought to 〈◊〉 all their ordinances, except they beagainst god. These be the hedges wherein we must keep 〈◊〉 selves. Therefore I desire you in gods behalf, consider what I have said unto you, how ye shall order yourself, how ye shall not eat raw flesh, that is, ye shall not be cruel towards your neighbour. Item, you shall not steal your meat from your neighbour, but let it be your own meat, and then ye shall take of it measurably. Item, ye shall not offend your neighbour's conscience. Item, ye shall keep you within the laws of that realnr. Now to the matter again. S. Paul saith we shall take heed of to much eating and drinking. And I have showed you how ye shall keep you within the hedges which are appointed in gods laws: let us therefore take heed now, and let us rise up from the sleep of sin: whatsoever we have done He that will not rise from 〈◊〉, shall 〈◊〉 it 〈◊〉. before, let us 〈◊〉 up now, while we have time: 〈◊〉 man go in to his own heart, and there when he 〈◊〉 any thing amiss, let him rise up from that sleep, and 〈◊〉 not in it: if thou remain lying, thou shalt repent it everlastingly: Neither in chambering and wantonness. Beware of S. Paul's nets and Nons. For when he saith Non, we cannot make it yea: if we do contrary unto his sayings, we shall repent it. Beware therefore of chambering. what is this: Marry he understandeth by this What chambering is. word chambering, all manner of wantonness. I will not tarry long in rehearsing them, let 〈◊〉 man and woman go into his own conscience, and let them consider that God requireth honesty in all things. Sainete Panle useth this word chambering: for when folks will be wanton, they get themselves in corners: but for all that God he seeth them: he will 〈◊〉 them out one day, they can not hide themselves from his face. I will speak no further of it, for with honesty no man can speak of such vile vices, and S. Paul commandeth us that we shall not speak any vile words: therefore by this word chambering, understand the circumstances of whoredom and lechery, and filthy living, which S. Paul forbiddeth here, and would have that no body should give occasion unto the other Envy hurteth the envious most. to such filthiness. Neither in strife nor envying. Enuys is a foul and abominable vice, which vice doth more harm unto him that envieth another, then unto him which is envy. King Saul he had this spirit of envy: therefore he 1. Re. 〈◊〉 had never rest day nor night, he could not abide when any man spoke well of David: and this spirit of envying is more directly against charity then any other sin is. No envious man is the child of god. For sainete Paul sayeth, Charitas non murder, charity envieth not: therefore take it so, that he that envieth another, is no child of GOD: All his works whatsoever he doth are the devils service: he pleaseth GOD with nothing as long as he is an envious person. Who would be so mad now, as to be in such an estate? that he would suffer the devil to bear so much rule over him? No 〈◊〉 nor godly man willbe in this 〈◊〉. For it is an ill estate to be out of the favour of god, to be without 〈◊〉 sion of sin. Therefore whosoever is a envious man, let 〈◊〉 rise 〈◊〉 from that sleep, lest he be taken suddenly 〈◊〉 so be damned everlastingly. Now ye have heard what we shall not do: we shall not to What we 〈◊〉 not do. much eat and drink, and so abuse the gifts of God, we shall not have pleasure in chambering, that 〈◊〉 in wantonness: Neither shall we be envious persons, for when we be, we be out of charity, and so be out of the favour of god. Now followeth what we should do. But put ye on the What all men should do. lord Jesus Christ: Every man and woman ought to put on Christ, and all they that have that apparel on their backs, they are well, nothing can hurt them, neither heat, nor cold: nor wind, nor rain. Here I might have occasion to speak against this 〈◊〉 of apparel, which is used now every where, which thing is disallowed in scripture. There be some that will be 〈◊〉 ble unto others, they will do as other do, but they consider not with themselves whether other do well or not, there be We should conform ourselves to them that do well. laws made and certain statutes, now every one in his estate shall be appareled, but God knoweth the statutes are not put in execution. S. Paul he commandeth us to put on Christ, to leave these gorgeous apparels: he that is decked with Christ he is well: & first we be declite with Christ in our Baptism, where we promise to forsake the devil with all his works. Now when we keep 〈◊〉 promise and leave wickedness: and do that which Christ our saviour requireth of us, than we be decked with him, than we have the wedding garment: and though we be very poor, and have but a 〈◊〉 coat, yet we are well 〈◊〉 we are decked with him. There be a great many which go very gay in velvet and satin, but for all that I fear they have not Christ upon them, for all their gorgeous apparel. I say not this to condemn rich men or their riches: for no doubt poor and rich may Both poor and rich may be clad with Christ. have Christ upon them, if they will follow him and live as he 〈◊〉 them to live For if we have Christ upon us, we will not make provision for the flesh, we will not set our hearts upon these worldly trifles, to get riches to cherish this bade withal. As we read of the rich man in the gospel, which thought he had enough for many years, he had pulled down his 〈◊〉 barns, and had set up new ones which were Luc. xii. bigger than the other, and when all things were ready after his mind and pleasure, than he said to himself: soul thou hast much good laid up for many years, take thine ease, eat, drink, and be merry. But what saith god unto him? Thou fool, (sayeth god) this night they will fetch away thy soul again from thee. then 〈◊〉 shall these things be which thou hast proupded? So it is with him that gathereth riches to himself, and is not rich toward god. I will not say otherwise but a man may make provision for his house, & aught to make the same, but to make such provision to set aside god's word and serving of him, this is nought: to set the heart so upon the riches, as though there were no heaven nor hell: how can we be so foolish to set so much by this world? knowing that it shall endure but a little while. For we know by scripture, and all learned men affirm the same, that the world was made to endure two thousand year, Now of these six thousand, be passed already A conjecture of the end of the 〈◊〉 at hand. five M. D. LII. & yet this time which is left shallbe shortened for the 〈◊〉 sake: as Christ himself witnesseth: Therefore let be remember that the time is very short, let us study to amend our lives, let us not be so careful for this world. for the end of it no doubt is at hand: and though the general day come not by and by, yet our 〈◊〉 will not be Math. 24. 〈◊〉 death is not far of. 〈◊〉 of, death will come one day and stripe us out of our coat, he will take his pleasure of us. It is a marvelous thing to see, there be some which have lived in this world 40 or 50. 〈◊〉, 〈◊〉 yet they lack time, when death cometh they be not 〈◊〉. But I will require you for god's sake, rise 〈◊〉 from your 〈◊〉 of sin and wickedness, 〈◊〉 yourself 〈◊〉 〈◊〉 all things in an order, so that ye may be 〈◊〉 〈◊〉 death shall come and fetch you: for die we 〈◊〉, there is no remedy we must leave one day this world: for we are not created of god, to that end that we should abide here always. Therefore let us repent befyme of our wicked life, 〈◊〉 〈◊〉 will not the death of a sinner, but rather that be shall turn from his wickedness, and live. Vivo ego, 〈◊〉 mortem peccatoris, sed ut convertatur, & vivat, As truly as I live (saith GOD) I will not the deathof a sinner, but rather Ezechiel xviii. that he shall turn from his wickedness, and live. These are most comfortable words: for now we may be sure, that when we will leave our sins and wickedness, and turn unto him with all our hearts earnestly: then he will turn himself unto us: and will show himself a loving father. And to the intent that we should believe this, he sweareth an oath: we ought to believe God without an oath: yet he sweareth to make us more surer. What will he have us to do? Marry to rise up from this sleep of sin, to leave wickedness, to forsake all hatred & malice, that we have had towards our neighbours, to turn from envying, from stealing, & make restitution: from stouthfulnes to diligence & painfulness, from gluttony and drunkenness to soberness & abstinence, from chambering & 〈◊〉 living to an honest and pure life. And so finally from all kinds of vices, to virtue & gedlynes. And what soever bathe been in times past, be sorry for it, cry god mercy, and believe in Christ, and rise up from sleep: 〈◊〉 more wickedly, but live as god would have thee to live. Now I will bring in here a notable sentence, and a comfortable saying: and then I will make an end. justitia justi non liberabit ipsum: in quacunque die peccaverit, & impietas impii non nocebit ei, in quacunque die conversus fuerit ab impietate Exec. xviii sua, The righteousness of the righteous shall not save him, whensoever he turneth away unfaithfully. Again, the wickedness of the wicked shall not hurt him, whensoever he Sin not in hope of mercy. turneth from his ungodliness: And the righteousness of the righteous shall not save him when soever he sinneth. If I say unto the righteous that he shall surely live, and so he trusteth to his own righteousness, and doth sin, than shall his righteousness be no more thought upon: but in the wickedness Despair not of mer cy, if thou 〈◊〉. that he hath done, he shall die. Again, if I say unto the wicked, thou shalt surely die: and so he turn from his sins, and doth the thing that is lawful and right: than he shall surely live: that is to say, all his 〈◊〉 which he hath done before, shall not hurt him, Here ye hear what promises god hath made us when we will rise from the sleep of our sins, & leus the affections of the flesh, & do such things as he hath appointed unto us in his laws: if we do so, than we shall surely live & not die: that is to say, we shall attain after this corporal life to 〈◊〉 lasting life: which grant us god the father, sen, & holy ghost. Amen. The seven. Sermon made by Maisten D. Latymer. Math. 4. AS jesus walked by the sea of Galiley, he saw two brethren Simon which was called Peter, and Andrew his brother, casting a net into the sea, for they were fishers: and he said unto them, follow me, and I will makeyou fishers of men: & they strait way left their nets, and followed him. etc. This is the gospel which is red in the church this day. And it showeth unto us how our saviour called four 〈◊〉 to his company, namely Peter, and Andrew, james, and john, which were all fishers by their occupation, this was their general vocation: but now Christ our saviour called The ` Apostles fysshed after men. them to a more special vocation. They were fishers still, but they fished no more for fish in the water, but they must fish for men, with the net which was prepared to this purpose namely with the gospel: for the gospel is the net wherewith the Apostles fished after they came to Christ: but specially after his departing out of this world, than they went & fished throughout the whole world: and of these fishers was spoken a great while ago by the prophet, for so it is written: Heir. 〈◊〉 Ecce ego mittam piscatores multos, dicit dominus, & piscabuntur eos, & post haec mittam eis venatores multos, & vena buntur eos de omni monte, & de omni colle, & de cavernis petrarum Behold saith the lord I will send out many fishers to take them: and after that will I send hunters to hunt them out from all mountains and hills, & out of that caves of stove. By these words god signified by his prophets, how those fishers, that is, the apostles should preach that gospel and take the people therewith, that is, all they that should believe: and so bring them to God. It is commonly seen that fishers and hunters be very yainfull people both, they spare no labour to catch their game, because they be so desirous and so greedy over their game, that they care not for pains. Therefore our 〈◊〉 Why Christ 〈◊〉 〈◊〉 to be 〈◊〉. chose fishers, because of these properties, that they should be painful and spare no labour, and than that they should be greedy to catch men, and to take them with the net of god's word, to turn the people from 〈◊〉 unto God. Ye see by daily experience, what 〈◊〉 〈◊〉 and hunters take, how the fisher 〈◊〉 day and night at his net, and is ever ready to take all such fishes that he can get, that come in his way. So likewise that hunter runneth hither & thither 〈◊〉 his game, leapeth over hedges, and creepeth through rough bushes: and all this labour he esteemeth for nothing, because he is so desirous to obtain his prey, and catch his venison. So all our prelate's, bishops, and curates, persons, and The office of prelates. vicar's should be so painful, so greedy in casting their nets, that is to say, in preaching God's word, in showing unto the people the way to everlasting lice, in exhorting them to leave their sins and wickedness. This aught to be done of them: for thereunto they be called of God, such a charge they have. But the most part of them set now a days aside this fishing: they put away this net, they take other business in hand: they will rather be surveyors or receivers or The doings of pray lates. 〈◊〉kes in the kitchen, than to cast out this net: they have the living of fishers, but they fish not, they are other ways occupied: but it should not be so. God will plague, & most heinously punish them for so doing. They shallbe called to make account one day, where they shall not be able to make answer for their misbehaviours, for not casting out this net of god's word, for suffering the people to go to the devil, and they call them not again: they admonish them not: their perishing grieveth them not: but the day will come when The 〈◊〉 that such 〈◊〉 shall have. they shall 〈◊〉 from the bottom of their hearts: but than it will be to late: then they shall receive their well 〈◊〉 〈◊〉 for their negligencye and slothfulness: for taking their living of the people, and not teaching them. The Evangelists speak 〈◊〉 of the calling of these iiii. men, Peter, Andrew, james, and john. Matthew saith that jesus called them, and they immediately Math 4. left their nets, and followed him. Luke saith, that our saviour stood by that lake of Genezareth, & there he saw two ships standing by the lake side, and he entered in one of these ships, which was Peter's. And desired him that he would thrust it a little from the land, and so he taught the people, & after that when he had 〈◊〉 an end of speaking, he said to Simon Peter, cast out thy net in the deep, and Simon answered, we have laboured all night and have taken nothing. Nevertheless at thy commandment I will lose forth the net: and when they 〈◊〉 〈◊〉 out, they enclosed a great multitude of fishes: Now Peter 〈◊〉 such a multitude of fishes, was beyonds-himself, and 〈◊〉 down at Jesus 〈◊〉, saying: Lord go from me, for I am a sinful man: for he was 〈◊〉, and all that were with him, at the 〈◊〉 of the fishes, which they had taken. And there was also James and John the sons of 〈◊〉. And Jesus said unto Peter: fear not, from henceforth thou shalt catch men: and they brought the ship 〈◊〉 to land and forsook all, 〈◊〉 〈◊〉. So ye hear how Luke describeth this 〈◊〉, in what manner of ways Christ called them: and though he make no mention of Andrew, yet it was like that he was amongst them too, with Peter John and James. The 〈◊〉 John in the first chapter 〈◊〉 〈◊〉 matter of an other manner of ways, but it per john. 1. temeth all to an end, and to one effect: for it was most like, that they (vere called first to come in acquaintance with Christ and afterwards to be his disciples: and so in the end to be his apostles, which should teach and instruct the whole world. John the Evangelist saith, that Andrew was a disciple of John baptist: and when he had seen his master point Christ with his finger, saying: Ecce 〈◊〉 dei qui tolht 〈◊〉 mundi Lo the lamb of god that taketh away the sins of the world. (They used in the law to offer lambs for the pacifying of god. Now John called Christ the right lamb which should take away in 〈◊〉 all the 〈◊〉 of the world.) Now when Andrew heard whereunto Christ was come, he forsook his master John, and came to Christ, and 〈◊〉 in acquaintance with him, asked him where he dwelled: and finding his brother Simon Peter, he told him of Christ, and brought him to him: he brought him not to John; but to Christ: And so should we do too, we should bring to Christ as many as we could, with good exhortations and admonitions. Now Christ seeing Peter, said unto him, Thou art Si mon the senne of Jonas, thou shalt be called Cephas, which is by interpretation a stone, signifying that Peter should be a 〈◊〉 fellow not wavering hither and thither. So ye see how diversly the Evangelists speak of the calling of these four Apostles, Peter, Andrew, James and John: The 〈◊〉 〈◊〉 divers 〈◊〉 called therefore it is like they were called more than one time, they were called first to come in acquaintance with him, than afterward to be 〈◊〉 disciples, and so at the last to be his Apostles and teachers of the whole world. For we read in the gospel of S. Luke: that our saviour when he would choose apostles which should teach others, he continued a whole night in prayer, desiring god to give him worthy Mark this ye 〈◊〉 chase officers. men which be might send. Where we have a good monition, how careful they should be that ought to choose men and set them in offices: how they should call upon god, that they might have worthy men. For it appeared by our Saviour, that he was very loath to have unworthy men, in so much that he ceased not all night to cry unto God, that he might have worthy men, which he might send, and such men as might be able to tell the truth: & when they have done, to stand unto it. For when a preacher preacheth the truth, but afterward is fearful, and dare not stand unto it, is afraid of men: this preacher shall do but little good: or when he preacheth the truth, and is a wicked liver, after that he hath done, this man shall do but little good, be shall not edify, but rather destroy, when his words are good, and his A good 〈◊〉 and profitable living contrary unto the same: Therefore I would wish of GOD that all they that should choose officers, would give themselves most 〈◊〉 to prayer: desiring god that they may choose such men as may do good in the come mon wealth, amongst the 〈◊〉 of God: And I would wish, that there should be none other officers but such as 〈◊〉 called thereunto lawfully: for no man ought to seek for promotions, to bear rule, to be an officer: but we should farye our vocation till God did call us: we should have a calling of god. but it is to be lamented how inordinately all things be done. For I fear me that there hath been but A lamentable thing very few offices in Englance, but they have been 〈◊〉 bought or sold: for I have heard say many times, that some paid great sums of money for their offices: No man can persuade me, that these men intend to do good in the common wealth, which buy their offices. For they intent to get that money again which they have laid out, and afterward to 〈◊〉 for purchasing. But such ambitious men that offer themselves, they should be refused, they should not be suffered to live in a common wealth: for they be ambitieus Ambitious men should not live in a common wealth. and covetous. We read that jetro Moses' father in law gave unto Mayses counsel to choose men to offices: and that same counsel that 〈◊〉 gave was God's counsel: God spoke by the mouth of 〈◊〉. Now what sateth 〈◊〉, or God by 〈◊〉: what manner of men should he choose to offices to 〈◊〉 the common wealth: Thou shalt seek Exod. xviii out, saith 〈◊〉, amongst all the people men of activify, and such as fear God, true men, hating covetousness, and make them heads over the people. etc. 〈◊〉 would not have him to take those which offer themselves, or which buy 〈◊〉 offices with money and fair speaking: No no, he would none of that gears, he would not have such fellows. But I pray you, how many officers are fought out now adays? Officers should be fought. I think but very few, the most part offer themselves before they be called, but it should not be so: Justices of peace, 〈◊〉, and other officers they should be 〈◊〉 out, they should be called thereunto, they should not come before they be sent for. Now when they be sought out, what manner of men should they be? Marry men of 〈◊〉, that is to say, men of knowledge & understanding: which be able to execute that office, & such as fearegod: for no doubt he must have the fear of god in his heart that shallbe an officer, or else he shall never well execute his office: he shall soon be corrupt with gifts or rewards. Further he must be a true man, such a one whom a man may trust by his words: he must be his words master, he may not be a dissembler, a liar or a false dealer. And last of all, he must be a hater of covetousness, he must first be a man of actiuttye and knowledge, a man that feareth god, a true man, and a man which hateth covetousness: he must only not be covetous, but he must be a hater An officer 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of covetousness. Now when he must hate covetousness, than he must ncdes be far of from that foulc vice of covetousness, and immoderate despre to have goods. This is the duty of every 〈◊〉: so he shallbe disposed before he be admitted there unto: but whether they be so or not, let other judge: it is 〈◊〉 by batly erperience what they be a great part of them: I fear me that if jetro should see them, the ye doings would mislike jetro would 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉. him: he would say, these are not such men as I have appointed, but it is no matter though jetro see them not: god he seeth them, which wyil reward them according to their 〈◊〉. And so like wise they that be of the spiritualty, the clergy men, they must not run themselves, they must tarry till they 〈◊〉 men 〈◊〉 flatter for benefices. be called, they must not slatter for benefices: & therefore that king & his most honourable counsel must take heed, & not set up those which call themselves: for no doubt they that call themselves intend not to do good, nor to profit the people, but only they seek to feed themselves, and to fill their coffers: And so likewise all patrons that have to give benefices, they should take heed and beware of such fellows, which scke for benefices, which come themselves before they be called. For such 〈◊〉 intend not to feed the people, with the wholesome doc tryne of the word of god: but rather they seek to be fed of the people, to have their ease, for that they look for: if they were minded to do good unto the people of god, they would 〈◊〉 tyil god should cai them, and then when they be called, do their 〈◊〉: but to run without the calling of god, is a manifest token that they have an other respect, that they are worldly minded, and therefore god complained by the prophet, 〈◊〉. 3 saying: Multi currebant quos ego non mittebam, there were many of those that ran before I sent them, which were 〈◊〉 〈◊〉 ye that be prtrones. jeis a gter charge to be a patio 〈◊〉 this 〈◊〉 that buy patronages. not sent by me. Therefore I will desire patrons to take heed upon what manner of men they bestow their benefices: for it is a great charge, a great burden before God to be a patron. For every patron, when he doth not diligently endeavour himself to place a good and godly man in his benefice, which is in his hands: but is 〈◊〉, and careth not what manner of man he taketh, or else is 〈◊〉, and wili have it himself: and hire a 〈◊〉 〈◊〉 Lack latin, which shall say service: so that the people shaibs nothing edified: no doubt that patron shall make answer before God, for not doing of his duty. And look how 〈◊〉 soever perish in that same parish because of lack of teaching, the patron is guilty of them: and he must make answer for them before god. Therefore it appeareth most manifestly, that patrons may not follow friendships, or other affections: but they must see that gods honour be promoted, that they place such men as may be able to teach and 〈◊〉 the people. Now to the matter: These men, Peter, Andrew, James 〈◊〉 〈◊〉 came not before they were called. and John, they were called from catching of fishes, to the catching of men: they had a calling, they ran not before they were called. But we do not so, we order the matter as though God saw us not: and no doubt there be some that think in their hearts: what? shall I tarry till god call me: then peradventure I shall never be called: and so I shall never get any thing. But these be unfaithful men, they consider not that God seeth us every where: In what corner soever we be, god seeth us, and can fetch us when it pleaseth him: that we should be officers, or be curates, or such like things. Therefore thou runner, tarry, till thou art called, run not before 〈◊〉 Baptist 〈◊〉 for no benesice. the time. John Baptist that holy man, he would not take upon him, to come before he was bidden: Where was he? Marry in the wilderness: he made no suit, I warrant you, for any office, he tarried till god called him. For Luke saith: the word of the Lord came unto John, being in the wyldcrnes. It is no marvel that god fetched him out of the wildernese: for there is no cornar in the whole world where any man can hide himself from his presence: therefore when he will have a man, he can call him, though he be hid in cornars: Psa. 〈◊〉. for the prophet saith, Dcus in altis habitat, sed 〈◊〉 〈◊〉, God dwelleth aloft; but yet he seeth those things which be here in the lowest parts of the carthe: he dwelleth in heaven, but for all that, he overseeth all the whole carthe, and what therein is. For though we were cast down in a deep pit, or dungeon, as Hieremy the prophet was: yet for God 〈◊〉 upon 〈◊〉 all that he can see us, he will not forget us: for he looketh down upon those things that be below. Therefore let no man think in his heart, I must put myself forward, I must seek to bring myself aloft. No no, consider rather, that God 〈◊〉 thee, that he can bring thee aloft when it pleaseth him, when it is to the furtherance of his glory, and to the salvation of thy soul. John Baptist made no suit for that office namely to be a preacher, and to baptize the people: yet for all that god sought him out, god called him there unto, god would have him in this office of preaching: So like wise joseph when he was in egypt, sold of his own brethren, where he served with a great man, a great officer he was, Potiphar was his name: Now when he had been a while with him, his 〈◊〉 percetuing his beauty, Gene 39 cast her love upon him, and so would have him to be nought with her: but Joseph being a man that seared god, would not follow her, but rather 〈◊〉 her beastly lusts, ran his ways, and left his cloak behind him. And so 〈◊〉 〈◊〉 through false accusations, he was cast into prison. Thynks Cod saw joseph in the prison ye now that god saw him not? yes yes, he saw him, though he was in the dark prison, yet he saw him. For when it seemed him good, he brought him out again of the prison, and made him lord and ruler over all Egypt: though he lay in a dungeon, though he could make no suit for his 〈◊〉, yet god when it pleased him could call him thereunto. Therefore let us learn here, by the ensample of this good Josephe: let us learn I say, that when we be meet, and that God will have us to bear offices, he will call us thereunto by law full means, by his magistrates: he will not forget us: for he seeth us in every corner, he can pick us out when it is his will and pleasure. Moses' that great friend of God, what was his occupation Mary he was a shepherd, he kept his fathers in law Gene. 3. sheep: and though he was in a great wilderness, where 〈◊〉 a shepherd. there was no body about him, yet it pleased GOD to call him, and to make him a captain over his people Israel. And this Moses was very loath to go, to take such a great charge upon him: yet at the length he went, because it was the calling of god. Therefore let us follow this ensample of Moses, let us not take in hand any office, except we be called thereunto of GOD, except we have a lawful calling. Our Saviour commandeth his disciples, and also us, that Luke. 10. we shall pray unto God, that he will send labourers into his harvest: that is to say, that he will send preachers. Whereby it appeareth, that our Saviour would that no person should take upon him that office, except he be sent of god, except god call him thereunto. King Saul though he was a wicked man in his end, yet he was made a great hinge of god: for what was his father: No very great man I tell you, and Saul his son went to seek his father's affes, and so by chance because he could not find the asses he came to the Prophet Samuel, which by and by, before he departed from him, anointed him to be king over Israel, GOD commanding him so to do. Now this Saul he sceketh not for it, it came never in his heart to think that he Saul sought not to be made king. should be king: in so much that he 〈◊〉 himself when Samuel would prclaime him king, before the whole congregation: yet for all that, he could not hide himself so, but GOD spyeth him out, and so finally brought him to the kingdom. Here ye see most manifestly that when GOD will have a thing to be done, he can sinned such means, whereby it must needs be done. Wherefore should now any of us go about to thrust themselves into offices wyithoute the calling of GOD? And no doubt they that 〈◊〉 so, they show themselves to have no saith in GOD at all, they trust not GOD, they think they shall bring all matters to pass by 〈◊〉 〈◊〉 own power and wits: but it is seen that such 〈◊〉 the end. 〈◊〉 a 〈◊〉. fellows speed ever ill, that will take in hand to 〈◊〉 themselves without any lawful calling. David that 〈◊〉 man & holy 〈◊〉 of god, what was he? Marry a keeper of sheep: he thought not that he should be king, till he was called their 〈◊〉 of god. But I pray 〈◊〉 what was jonas the Prophet? was he not in the bottom of the great sea, in the belly of a great and horrible whale? what happened unto him? saw not god 〈◊〉 〈◊〉, 〈◊〉, he saw him, he had not forgotten him: he called him out again: and so seedeth 〈◊〉 to 〈◊〉 to preach 〈◊〉 was 〈◊〉 〈◊〉. unto them, and teach them penance, to leave their sinful life. Now god would have him to that 〈◊〉, therefore he call 〈◊〉 him, and was able to do it, 〈◊〉 he lay even in the horrible fishes 〈◊〉. Now therefore let us well 〈◊〉 this, that when god will have a man to bear an 〈◊〉 he can and is able to fetch him, wheresoever he be: and that man that is so called of god to any office, no doubt god will work with him: he will prosper all his doings, he will 〈◊〉 〈◊〉 from all his enemies, he will not let him perish. 〈◊〉 and if any man take in 〈◊〉 an office whereunto he is not called: no God will 〈◊〉 he 〈◊〉 〈◊〉 〈◊〉. doubt that 〈◊〉 〈◊〉 have no good luck, god will not prosper him. And not only that, but he will 〈◊〉 punish that 〈◊〉 that will take in hand an 〈◊〉 whereunto he is not called of god: which 〈◊〉 〈◊〉, or 〈◊〉 about to promote himself. As we have an example in the book of that Num. xvi. Numbers, that when 〈◊〉, Dathan, and Abyram, would not be content with their vocation whereunto they were called of GOD, but would 〈◊〉 higher, and promote themselves: what happened? The ground clave asunder, and swallowed An 〈◊〉 〈◊〉. them up, with wife and children and all that they had: this was their end, this reward they had for their ambition. Whereby it appeareth, that GOD will that every man shall keep himself in his vocation, till he be further 2. Reg 6. called of god. We read further in the books of the kings, that when david would bring in the ark of GOD into his city, as they were going with it, there was one 〈◊〉 〈◊〉 name: he fearing least the ark should fall, because the 〈◊〉 stumbled, went and held it up with his hands: which was against his 〈◊〉: for he was not appointed 〈◊〉: for it 〈◊〉 the office of the Levites to 〈◊〉 the Ark, no body 〈◊〉 should come 〈◊〉 unto it: Now what happened? God struck him by and by to death: because he took upon him an 〈◊〉, unto which he was not called: yet after man's reason, 〈◊〉 Oza had done a good work, in keeping the ark from 〈◊〉: but what then? God will that his order shallbe kept, which he hath appointed in his word. Further we read in the Bible of a king which was called 〈◊〉, which would 2. Par. 〈◊〉 take upon him the office of a priest, to offer incenses unto the Lord, whereunto he was not called of god: but would do it of his own 〈◊〉 will, would promote himself to the office of the high priest, being not called of god thereunto. But what 〈◊〉? Now 〈◊〉 he? what 〈◊〉 had hefor so 〈◊〉? 〈◊〉 he was yet about it, the Lord smote him by and by with leprosy: and so this great king endured a leper all the days of his life. These be ensamples now which should make us afraid, if we had any fear of God in our hearts, to promote ourselves. And we should learn here to beware of that pestilent poison of ambition: The 〈◊〉 that cometh of ambition. which poison, (which ambition I say) hath be the cause of the perishing of many a man: for this ambition is the most 〈◊〉 thing that can be in the world: 〈◊〉 an 〈◊〉 man is able to 〈◊〉 & disturb a whole common wealth: As it most plainly appeared by the Rhodians, which Rhodians at our time were very mighty, and of great estimation through all the world. Now what was their destruction? Marry ambition: through ambition, this mighty 〈◊〉 of the Rhodes was 〈◊〉, & came into the hands of the Lurks. For Ambition 〈◊〉 the Rhodes. the Chronicle she 〈◊〉, that before their destruction, when all things were well yet, the 〈◊〉 of Rhodes died. Now there was 〈◊〉 called Andrew 〈◊〉, a Portugal he desired to be 〈◊〉: he was an ambitious man, he went about to promote 〈◊〉, before he was 〈◊〉 of god: But for all that, he 〈◊〉 his purpose, so that he was not chosen: For there was one chosen whom 〈◊〉 Philip de Uyllers. but what doth this Andrew, because 〈◊〉 could not bring his purpose to pass, he sendeth letters to the great Lurk, signifying that when he would come, he would help him to get the island, which afterward he 〈◊〉 but yet it cost 〈◊〉 his life, for his treason was 〈◊〉, and so he received a reward according unto his 〈◊〉. So ye may perceive by this ensample which was done in our time, how 〈◊〉 a thing this ambition is: for no doubt where there is ambition, there is 〈◊〉, where there is division, there followeth desolation, and so finally destruction: Math. 〈◊〉. even according unto our saviours, saying: Every kingdom divided 〈◊〉 itself, shall be brought to nought, and every city or house druided against itself, shall not stand. etc. Well Andrew, Peter, James, and john, were not ambitious, they 〈◊〉 their calling: so I would wish that every man would follow their ensamples: and tarry for their vocati on: and not thrust themselves in, till they be called of God. For no doubt vocation hath no fellow, for he that 〈◊〉 by the calling of god to an office, he may be sure that his adversaries God deafen 〈◊〉 them that he 〈◊〉 to office. shall not 〈◊〉 against him, as long as he doth the 〈◊〉 of his calling. An ensample we have in our 〈◊〉, he was sent from god into this world, to teach us the way to heaven. Now in what peril & danger was he: as long as he was here? when he began to preach at Nazareth amongst his kinsfolks, he displeased them so that they went & took Iuc. 4. him, and were minded to cast him headlong from the rock, whereupon their city's 〈◊〉 builded: but when it came to the point, he went a way from amongst them, because his hour was not come yet: he had not yet fulfilled or executed that office whereunto god hath sent him. So likewise we read 〈◊〉 the 〈◊〉 john, that the joh. 10 8. jews many a 〈◊〉 took up stones to stone him, but they could not. And how many 〈◊〉 〈◊〉 they their men to take 〈◊〉, yet for all that they could not prevail 〈◊〉 him: And these things are not written for Christ's sake, but for our 〈◊〉, that we should learn thereby, that when we do diligently our 〈◊〉 whereunto god hath called us, than no 〈◊〉 〈◊〉 enemies shall as little prevail against us as, they 〈◊〉 against Christ: for God will be as 〈◊〉 for us as he was for Chryst. And this appeareth most many fest in the Apostle Paul: I pray you in what 〈◊〉 and peril was he? how mighty and strong enemies had he, which took in hand to rid 〈◊〉 out of the way? yet for all that god delivered him: wherefore? Marry because Paul was called, The cause why Paul was so often 〈◊〉. and ordained of god to that office: and 〈◊〉 god 〈◊〉 delivered him out of all troubles, because Paul did according unto his calling. Peter, when Herod that tyrant had killed james with the sword, and cast him into prison, so that he thought he should die by and by, yet god delivered him wonderfully: and no doubt this is not written for Peter's sake, but also to our comfort: so that we shallbe sure, that when we follow our vocation, being lawfully come by it, God will aid and 〈◊〉 us in all our troubles: whatsoever shall happen unto us, he willbe present and help us. Therefore take this for a certain rule: that no man with following of his vocation, and doing his duty shall shorten his life: for it is not the following of No 〈◊〉 〈◊〉 〈◊〉 his life by doing his duty our vocation that shall shorten our life. We read in the gospel that when Christ 〈◊〉 unto his disciples, let us go up into jury again: his disciples made answer unto him, saying: 〈◊〉 the jews sought lately john. xi. to stone thee, and wilt thou go thither again? jesus answered, are there not 12. hours of the 〈◊〉? if a man walketh in the day, he 〈◊〉 not: but if a man walketh in the night he stumbleth, because there is no light in him. With these words our Saviour signifieth, that he that walketh in the day, that is to say, he that walketh truly and uprightly in his vocation whereunto God hath called him, that man shall not stumble, he shall not shorten his life, till the xii. hour cometh: that is to say, till it pleaseth GOD to take him out of this world: he shallbe sure that he shall not shorten his life in doing that thing which god hath appointed him to do. I pray god give unto us such hearts that we may be content to live in our calling, & not to gape further: And first we must walk in the general 〈◊〉, and after that when God calleth us, lcave the general calling The come modities 〈◊〉 we shall have by walkingin 〈◊〉 calling. and follow the special: if we would walk so, we should be sure that our enemy 〈◊〉 not prevail against us: And though we die, yet our death shallbe nothing else, but an entrance into everlasting life. Again, we shallbe sure, that if we will follow our vocations, we shall lack nothing, we shall have 〈◊〉 things necessary to our bodily sustenance. And this appeareth by many ensamples: when our savionr 〈◊〉 out those 70. men before him to preach the gospel, having no 〈◊〉 in their purses, nor any thing whereupon to live: when they came home again, he asked them, whether they had lacked any thing: they said No. For they did as Christ had commanded unto them: therefore they lacked nothing: And so it followeth, that they that will follow their vocations shall lack nothing. Jacob that holy patriarch had a vocation to go into Mesopotamia: jacob followed his vocation in flying from 〈◊〉. for his father and mother commanded him to do so: because they feared least Esaü his brother should have killed him. Now when he went thither, he confessed that he had nothing but a staff upon his back: but following his calling God brought him again with great droves of all manner of cattle. These things are written for our sake, to make us lusty to follow our vocation, and to do as we are appointed of God to do. Further, when the people of Israel were in the wilderness, they had a vacation: for God commanded Moses to bring them out of egypt: Now he brought them in the wilderness, where there was no corn nor any thing to 〈◊〉 upon: what doth God the sendeth them bread from heaven rather than that they should lack, and water out of the rock. And this is written to our instruction. Therefore God saith: Non solo pane, Man shall not live Math. 4. by bread only, but by every word that proceedeth out duty. 8 of the mouth of God. For when so ever a man applieth that vocation, which GOD hath appointed for him: No doubt he shall not be disappointed of living, he shall have enough. Therefore our Saviour Christ saith: Querite primo regnum 〈◊〉, & justitiam eius, & caetera Math. 6. 〈◊〉 adiicientur vobis, Seek first the kingdom of god and his righteousness, and all the other things shall be ministered unto you: That is to say, let us live godly as he hath appointed unto us: as for other things, jacta super do 〈◊〉. Peter. 〈◊〉. minum curam & 〈◊〉. Cast thy care upon the lord, and he will make it, he will finish all things, for he is able to make a good end of all matters: therefore sayeth the Prophet: Timete dominum omnes sanctieius fear the lord all Psalm. 〈◊〉 ye his saints, Non est inopia timentibus eum, they that fear To distrust the promise of god is to make him a 〈◊〉 the lord, they shall not come to any poverty. Alack what a pitiful thing is it, that we will not believe these fatherly promises which god hath made unto us in his word? what a great sin is it to mistrust gods promises? for to mistrust his promises is as much as to make him a liar, when we will not believe him: every man hath his vocation, as these men here were fishers, so every man hath his faculty wherein he was brought up: but and if there come a special vocation, than we must leave that vocation which we have 〈◊〉 before, and apply that whereunto we be called specially, 〈◊〉 these apostles did: they were fishers, but as soon as they 〈◊〉 called to another vocation, they left their fishings. but ever remember that when we have a vocation we regard most above all the special points in the same, and see that 〈◊〉 do them rather than the accidents. As for an ensample, unto great men god alloweth hunting Hunting and 〈◊〉 is 〈◊〉 the 〈◊〉 〈◊〉 of great men's calling. and hawking at sometimes: but it is not their chiefest duty whereunto God 〈◊〉 called them: for he would not that they should give themselves only to hawking and hunting, and to do nothing else: Do not so, but rather 〈◊〉 ought to consider the chiefest point than the accidents: hawking and hunting is but an accessary thing, but the chiefest thing to which God hath ordayved them, is to execute Justice, to see that the honour and glory of god, be set abroad, this is the chiefest point in their calling, and not hawking and hunting, which is but an accident. So likewise a scruing man may use shooting or other pastimes: but if a serving man would do nothing else but to shoot, setting aside his masters business, this man no 〈◊〉 should not do well: for a serving man's duty is to wait upon his master: and though he may shoot sometimes, The chief point of a serving man's office yet his special and chiefest duty is to serve his master in his business. Our saviour went once abroad, and by the way as he Math. 8. went, be said to one, Follow me: the fellow made answer, saying, let me first bury my father: our saviour said unto him again, let the dead bury their dead, and come thou & foe low me. where our saviour teacheth us, that when we have a special vocation, we shall forsake the general: for to bury fatherand mother is a godly deed, for god commanded to honour father and mother: yet when we have such a special One special vocation must be followed. calling as this man had, we must leave all other vocations: for our saviour would rather have the dead to bury the dead, than that this man should forsake or set aside his vocation. But our spirituality what do they? Marry some be occupied with worldly businesses, some be clerk of the kitchine, surueigbers, or receivers: which no doubt is wicked, and they must A note for the spiritu alty. make a heavy account for it. For their special calling is to fish, to preach the word of God, and to bring the people from ignorance unto the knowledge of god's word, this they ought to do. Abraham the Patriarch had a vocation when god called him out of his country, this was a vocation. Abraham did follow his calling So likewise when god commandeth him to offer his son he was ready and willing to do it: for because god had commanded him, he made no excuses, but went and followed his vocation most diligently and earnestly. But this I would have you to note well, that they that havebut general vocati on's, may not follow those which have special vocations. As The 〈◊〉 in that 〈◊〉 but a general calling may not follow his ex ample that had a speci all vocation. when we would follow the ensample of Abraham, we may not. Abraham had a special vocation of god to offer his son: therefore they that afterward followed the ensample of Abraham and burned their children, they did naughtily: for they had no commandment of god to do so. Phinees that godly man, seeing one of the great men of Israel do wickedly with a naughty woman, went thither and killed them both, whilst they were yet doing the act of lechery. Now in so doing, he pleased god, and is highly commended of god for it: shall we now follow the ensample of Phinces? shall we kill a man by and by when he doth wickedly? No not so, we have no such commandment of god as Phinees had: for he had a special calling, a Nun. 25 secret inspiration of god to do such a thing: we which have no such calling may not follow him, for we ought to kill no body, the magistrates shall redress all matters. So to preach gods word it is a good thing, and god will have that there shallbe some which shall do it: but for all that a man may not take upon him to preach gods word except he be called unto it: when he doth it, he doth not well, though he have learning and wisdom to be a preacher, yet for all that he ought not to come himself without any lawful calling: for it was no doubt a good thing to keep the ark from falling, yet for all that Oza was stricken to death, because he took in hand to meddle with it without any commission. We have a general vocation which is this, in sudore vultus Gene, 〈◊〉 tui vesceris pane tuo. In the sweat of thy face thou shalt eat thy bread, till thou be turned again into the ground, out of which thou wast taken. This text doth charge all us to labour, rich and poor, no man excepted, but he must labour that labour which god hath appointed for him to do: for god loveth not slothfulness he will have us to labour, to do our business: and upon the holy day he will have us to cease from bodily labour, but for all that he will not have us to be idle, but to hear his word, to visit syeke folks and prisoners, these Holy days 〈◊〉. are holy days work, which god requireth of us: therefore we may not be let of those works with bodily labour: we must set aside bodily labour, & feed our souls upon sodaiss, in hearing of gods most holy word, & in receiving his holy sacraments. So I say, labour is commasided unto us, unto every one, no man 〈◊〉. Al Adames children are bound to labour. For that which All Adam's children must labour was said unto Adam, is said like wise unto us to, & our saviour himself teacheth us to labour when he saith to Peter, duke in altum, lead thy boat into the deep, & relaxarete ad capturam, & spread Luca. 5. out thy net to catch. Here Christ commanded Peter to do his duty, to follow his occupation. Now he that commanded Peter saying cast out thy net: he commandeth also us, every one in his estate to do that business of his calling, he will have that farmer to foe 〈◊〉 his trade, to till the ground, to sow, etc. & yet it is god that giveth the increase of the labour. For we may not think as though we by our labour may get somewhat: No not 〈◊〉, we Labour is the 〈◊〉 〈◊〉 〈◊〉 whereby we live. must labour in deed, but we must pray him to send the increase: for except he bless our labour, no doubt we shall labour all in vain. The ordinary way whereby god sendeth us our food is labour, yet for all that we must not set our 〈◊〉 〈◊〉 our labour, nor trust therein, but only hang upon 〈◊〉 is written, Egestatem operatur manus remissa, a hand that will not labour Prove 10 (saith scripture) shall come to 〈◊〉. That is to say, that man or that woman that will not labour, will not do the work of his vocation, shall not prosper in this world: but a diligent hand, God will increase our labour a man that will labour, almighty god will send him 〈◊〉, he shall have enough. So that certain it is, that we must labour: for S. Paul 〈◊〉, qui non laborat, non 〈◊〉, he that 2. 〈◊〉 3 laboureth not, let him not eat. I would wish that this commandment of s. Paul were kept in England, that these idle lubbars that will not labour, that they should not eat 〈◊〉 there: For no doubt if they were served so, it would make them to apply their bodies to a better use than they do. Saint Paul in the 2. Thes. Vltimo saith: we have herd say, that there are some which walk amongst you inordinately: working not at all, but being busy bodies. Then that are such we command & exhort, by our lord Jesus Christ, that they work with quietness & eat their own bread. In these words we may note Two things noted in S Paul's words A preacher may speak by hearsay two things, first that every one of us aught to labour, & do the office of his calling. Secondarily we may note here, that a preacher may speak by hearsay: as S. Paul doth here. I spoke unto you since I came into this country by here say. For I heard say, that there were some homely thieves, some pickers in this worshipful house, which no doubt is a miserable thing, that in such a house things should be so 〈◊〉 away: therefore I exhorted you at the same time to beware of it, and to make restitution. Now sense there were some of you which were offended with me, because I spoke by hear say, they said I slandered that house in speaking so. But I tell you, that I slandered no body at that tyme. I spoke but only to the amendment of the guilty: and therefore the guiltless must give leave unto the preacher, to reprove sin and wickedness. For the preacher 〈◊〉 he reproveth sin, he sclandereth not the guiltless: but he seeketh only the amendment Esay. 25. of the guilty. Therefore God saith by the prophet: Annuncia populo scelera illorum, Show unto the people their sins: therefore when such a thing is spoken, they that be guiltless should be content, when sin and wickedness Rab a galled horse and he will kick. is reproved. There is a common 〈◊〉, that when a horse is rubbeth on the gall, he will kick: when a man casteth a stone amongst dogs, he that is hit will cry: So it is with such fellows too: belike they be guilty, because they can not suffer to be again said. I remember the Prophet isaiah, in what manner of wise he reproved the syunes Esay. 1. of the people, saying: Argentum tuum versum est in 〈◊〉. Thy silver is turned into dross. So no doubt the fall of the money hath been here in England the undoing of many men. 〈◊〉 vinum tuum mixtum est aqua, And thy wine is mingled with water. Here the Prophet speaketh generally. And he goeth forth, saying: Principes tui. etc. Thy princes are wicked, and companions of thieves, they love rewards all together: as for the fatherless they help them not to right: neither will they let the widows cause come before them. 〈◊〉 be fore words, spoken generally against all the princes: where I doubt not but there were some good amon guessed them: yet for all that the prophet slandereth them not: for he speaketh not against the good, but against the wicked, A great number is meant when we speak by the universal. he meaneth not the guiltless. For such a manner of speaking is used in the scripture, to speak by the universal: meaning a great numbered, but yet not all: only those that be guilty: there fore such manner of speaking is no slander. Therefore I said at the same time, as S. Paul saith to the Thessalonians, I hear say, that there be some amongst you that will not labour: So I said, I hear say, that there be some amongst you, which are given to picking and stealing: and so I showed you the danger of it, and told you how you should make restitution secretly without anyopen shame: for it is no shame to forsake sin, and to come to godliness. For no doubt restitution Restitution of tv vo 〈◊〉 tes. must be made either in effect, or affect: That is to say when thou art able than thou must make it in effect, when thou art not able, than thou must be force for it in thy heart, and ask god forgiveness. This I told you at the same time where I slandered no body: therefore I would wish that ye would expound my words now forwards, better than ye have hitherto. Now to the matter again: when a man should ask this question, saying: we are all bound to work, for our livings: but I pray you by whom cometh the gain of our works: who giveth the increase of it: There be some people which think, that they bring all things to pass by their labour: they think they get their livings with their own hand work. Some again there be, which think that the increase of their labour cometh by the devil, that Some think that their increase cometh of the devil. he increaseth and blesseth their labours. But think ye that any body will say so, that his increase cometh by the devil: No I warrant you, they will not say so, with their mouth: yet for all that, their conversation and living showeth it to be so in deed with them. For all they that live of usury, they have their gains by the devil. So likewise all they that sell false wares, or sell by false weight, or use any manner of falsehood, they be in the devils service, they have his livery: therefore they seek all their gains at his hands, through false and deceitful dealing. And so it appeareth that the devil is the increase of their gains. And no doubt the devil taketh upon him to be the lord over all things in earth: as it plainly appeareth by the gospel of Matthew, Math. 4. where he took in hand to tempt Christ our saviour, and brought him upon a high hill, where he showed unto him all the kingdoms of the world, saying: Haec omnia dabo tibi, si prostratus adoraveris me, All these things I will give unto thee, if thou wilt fall down & worship me. By these words it appeareth, that the devil beareth himself in hand to be The devil is not worth a goose 〈◊〉 〈◊〉. lord and ruler over the whole world: but in very deed he hath not so much as a goose feather by right. Andyet for all that, he hath many children here upon earth, which hang upon him, and seek their increaso by him through falsehood and deceit. Therefore such worldings have a common saying amongst them, they say when a man will be rich, he must set his soul behind the door: that is to say, he must use falsehood and deceit. And therefore I fear me there be many Many set their souls behind the door. thousands in the world which set their souls behind the doors. The merchant commonly in every city doth teach his prentice to sell false wares. So that a man may say to all cities as Esay saith to Jerusalem: Argentum tuum Esay. 1. versum est in scoriam, thy silver is turned in dross, thy ware is false, thou hast a delight in falsehood and deceit, thou gettest thy good per fas & nefas, by lawful and unlawful means: But the increase that the godly man hath, cometh of god, as the scripture saith: Benedictio dei facit divitem, The blessing of god maketh rich. Now there be some that will prover. x. say, if the blessing or the increase rome not of my labour, than I will not labour at all. I will tarry till god sendeth me my food, for he is able to feed me without my labour or travel. No, we must labour, for so are we commanded to do, but we must look for the increase at gods hands: like as Peter did, he laboured the whole night, yet he took nothing at all till Christ came. And yet this is not a certain rule, he that much laboureth shall have much. For though a man labour much, yet for all that he shall have no more than god hath appointed him to have: for even as it pleaseth GOD, so he shall have, Nam domini est terra & plenitudo eius, For the Psalm. xiiii earth is the Lords, and all that is therein: and when we He that hath much must account for much. have much, than we are accountable. For much, for no doubt we must make a reckoning for that which we receius at gods hands. Now to make an end, I desire you let us consider our general vocation, that is to say let us labour, every one in that estate wherein GOD hath set him, and as for the increase, let us look for it at god's hands: and let us be content with that which GOD shall send us: For he knoweth what is best for us, if we have Victum Tim. 6. & vestitum, meat and drink, and clothing, let us be content withal. For we can not tell when good man death will come and make an end of all together. And if we have special vocations, let us set aside the general, and apply the special points of our vocation, rather than the accidents: and let us labour in our calling, and yet not think to get any thing by it, but rather trust in God, and seek the increase at his hands: let us look for his benediction, than it shall go well with us: but above all things beware of falsehood, for with falsehood we serve the devil. But as I told you before, I fear me the devil hath a great number of servants in England. The almighty god grant us grace to live so here in this world, and to apply our business in such wise, that he may be glorified amongst us: so that we may finally come to that felicity which he hath prepared for us. Amen. The viii. Sermon made by Master Doctor Latymer. Luke. 21. ANd there shallbe signs in the Son and in the Moon, and in the Stars, & in the earth, the people shallbe at their wits end, through despair, the sea and the water shall roar, and men's hearts shall fail them for fear, and 〈◊〉 after those things which shall come on the earth. For the powers of heaven shall move, and then shall they see the Son of man come in a cloud with power and great glory: when these things begin to come to pass: then look up and lift up your heads, for your redemption draweth near. This Gospel is red this day in the church, and it shall be for our lesson: It is taken out of the 21. cap. of Luke: and it maketh mention of the glorious coming of our Saviour Christ, how and in what manner of form he shall come: for as the scripture witnesseth, we shall all come before the judge meant of Christ, and there receive every one according unto 〈◊〉. Cor. 〈◊〉. his deserts: after his works he shallbe rewarded of Christ, which shallbe at that time their judge: and there shallbe signs and tokens before his glorious and fearful coming. For than he shall come to 〈◊〉: his first coming into this world was to suffer his pain full passion, and so deliver mankind out of the bondage and 〈◊〉 of the devil. But when he cometh again, he will come of an other manner of wise, than he did the first tyme. For he will come with great power and might, with the 〈◊〉 of heaven, I is 〈◊〉 〈◊〉 Christ shall come. with all the angels of god, and so sit at the audite and judge all men. And this is most certain that he will come, but we cannot tell when or at what time his 〈◊〉 shallbe. For the day of his coming is hidden from us, to that end that we should be ready at all times. Therefore I desire you for god's sake make you 〈◊〉, put not of your preparation. For seeing that we be certain that danger and peril shall come upon us, all they that be wise and godly will prepare themselves, lest they be taken The cause 〈◊〉 the day of 〈◊〉 is hid from us. suddenly unwares or unready. And therefore I say, this day is hidden from us, to the intent that we ever should be ready. For if we should know the day or the hour at what time he would come: No doubt we would be careless, we would take our pleasure as long as we might, till at such time as we should depart. And therefore least we should be made careless, this day is hidden from us. For the Angels of GOD themselves know not the The angels know not that day. hour or moment of this great and fearful day. Neither did Christ himself know it, as he was man: but as he is God, he knoweth all things, nothing can be hid from him: as he sayeth himself, Pater commonstrat john. 5. mihi omnia, The father showeth me all things: therefore his knowledge is infinite, else he were not very God. But as concerning his manhood, he knew not that time: for he was a very natural man (sin excepted:) therefore like as he was content to suffer heat and cold, to be weary and hungry, like as he was content to suffer such things: so he was content, as concerning his manhood to be ignorant of that day. He had perfect knowledge Christ knew his commission to do his father's commission, to instruct us, and teach us the way to heaven: but it was not his commission to tell us the hour of this day. Therefore he knew not this day, to tell us of it any thing, as concerning when it should be. For as far forth as ignorancy is a painful thing unto man, so far forth he was content to be ignorant, like as he did suffer other things. I will rather spend the time in exhorting you to make ready against that day, to prepare yourselves, than 〈◊〉 recite or expound the signs thereof, which shall go before this fearful day. And there shallbe signs in the 〈◊〉 and Moon: There be some learned men which expound those tokens of the 〈◊〉 of jerusalem: but that is not the matter, if they have gone before the destruction of jerusalem: then they have gone before the end of the world, & so admonish us to make ready, to leave sin, lest we be taken with it. As touching the jews, our saviour Christ wept over them, and threatened them, what should come upon them be cause they despised him, and would not receive gods holy The causes of the destruction of jerusalem. word, and leave their sins: like as we do, which take our pleasure, care little for him or his word: we cannot suffer when our faults are told us, we repine and grudge at it, like as that jews did. Therefore our saviour knowing what should come upon them, wept over the city, prophesying that it Titus destroyed the City jeru salem. should so be destroyed, that one stone should not be left upon another: and so it came to pass according unto his 〈◊〉. for Titus the son of Uespasian, which was Emperor at that time, destroyed that same city jerusalem utterly, like a forty years after the death of our saviour Christ. But wherefore were they so destroyed? because they would not believe the sayings of our saviour Christ: they would take their pleasures, they would follow their forefathers (as our papists are wont to say.) When they cannot defend themselves with Scripture, than they will defend themselves A note 〈◊〉 papists. with the ignorancy of their forefathers: much like unto the jews, which could not away with the doctrine of our Saviour, because it was disagreeing from the customs and traditions of their forefathers. But what happened? their destruction fell upon them before they perceived it, & destroyed the most paete of them full miserably god knoweth: and not only that, but as the story doth show, they that were left Thirty 〈◊〉 for a penny. and not brought to destruction, were so 〈◊〉 handled, and so despised amongst all men, that thirty were sold for a penny: and so by that means they were scattered throughout all the world: and in every country where they came, they were made slaves and Tributaries: and shallbe so till to the end of the world. for Scripture saith: Jerusalem calcabitur Luke. 〈◊〉. a gentibus, donec implebuntur tempora 〈◊〉, Jerusalem shallbe trodden under the feet, till the times of the gentiles be fulfilled. By this prophecy is signified, that the jews never shall come together again, to inhabit jerusalem and jury, and to bear rule there, as they have done: for by this word (calcabitur) is signified as much, as it shallbe inhabited it shallbe under the dominion who be the 〈◊〉. of the gentiles. Now which are gentiles? Answer, all the people in the whole world are gentiles, be it whatsoever they will, except the jews: all other are gentiles: We Englishmen are gentiles, so likewise the Frenchmen. Dutchmen, and other nations, all are gentiles: Now the Prophet saith, that jerusalem shall not be inhabited Donec implebuntur tempora gentium, till the times of the gentiles be fulfilled, that is to say, till all they are come into the world which are appointed of god to come: that is to say, they shall never come together again, till to the end of the world. Wherefore? because they were 〈◊〉 that they would not be ruled by gods most holy word, but despised it, and lived according unto their own fantasies and vanities. Like as we do now adays, the most part of us. Therefore we may reckon that it shall go with us one day like as it went with them, which are made now outecastes of the whole world: every man despiseth them, and regardeth them for nothing: for they have no dominion Like sin like punishment. more, no king nor ruler, no cities nor policy. And though jerusalem be builded again, yet the jews shall have it no more, they shall never have dominion over it, but the gentiles, they shall have it: it shallbe in their hands: And this is the meaning of this pro phecye against the Jews, and this God hath performed hitherto: The cause why the 〈◊〉 can no 〈◊〉 〈◊〉 for the Jews have many times attempted to build it again, yet for all that they were not able to bring it to pass: for god's word will not nor can not be falsified, for the wrath of GOD hangeth upon their beads, because of their wickedness wherewith they bave provoked God. Further you must understand that not only Jews were at Jerusalem, but they were scattered throughout all the world: in every country were some, and therefore they were not all destroyed when Jerusalem was destroyed: but for all that they were cursed in the sight of god: so that they should not inhabit any more that city. We read in stories, that in the days of the Emperor Adzian, the Jews gathered themselves together out of all cities a wonderful number of men, all the Jews which could be gotten, to the intent that they might get Jerusalem again, The jew vain 〈◊〉 prize. which Jerusalem was at that time in the Emperor's hands: and therefore they made great preparations to have it again, but what doth the Emperor, he gathered together a great and strong hest and made against 〈◊〉, and in the end scattered them: so that they were without any hope afterward to recover that city again: after which things, the Emperor made a proclamation that not one jew should come into the city neither to buy or to sell: yea and further more, to the intent that they should be without any hope of recovery, he changed the name of the city, and called it 〈◊〉. So that by the story it most manifestly appeareth that the word of GOD can not be falsified by any power or cunning: for though they had a strong and mighty host: yet for all that God which is the ruler of all things confounded them, so that they could bring nothing to pass after their minds, as they would have it: but rather were banished further from the city: for they were in worse case after this fighting, than they had been before, for they had an access unto the city before, which liberty afterward they lost. After that in Julianus the Emperor's time, which Emperor 〈◊〉 an Aposta ta and per secutour. was an Apostata, for he had been a Christian: and after he came to be Emperor, he forsook the christian faith and all goodness and godliness: and not only that but he did all that he could to vanquish and pull down Christ's true religion: and therefore he went about to set up the Jews again, and gave them liberties to gather themselves together, and to return again to Jerusalem: and not only gave them this liberty, but also he holp them with all manner of thing, that they might bring to pass their purpose: & so upon that the Jews gathered themselves together in an infinite number of people, and went to Jerusalem: and so began to make preparations for the building of the temple, and so finally laid the foundation. The story saith, that this host of the Jews was a wonderful rich host: for their mattocks, & spades, and the other instruments, which they occupied to the building of the temple, were made of fine silver. So these Jews had the Emperors favour, his aid and help, they were rich and able to set up their kingdom again: and so falsify the word of god after man's reason: for they lacked no worldly things. But what doth God? when he saw that no man would withstand them, to verify his word, he sendeth a wind, a strong hurling wind, which blue away God can blow when he will. all their provisions, which was made for the building of the temple, all the sand and mortar and such like things, which men use in such buildings: and after that, there came such an earthquake, that they were almost out of their wits. And this was not enough, but there came also fire & burned by all their works: and so finally they were scattered again one from another. So by these stories, it manifestly appeareth, that no man's power is able to stand against god, or to disappoint him of his purposes: for Christ our Saviour had told them, that they should never come to their rule again. And so his words are verified till this day, and shall be still to the worlds end: for he saith, Coelum & terra peribunt Math. v. verba autem meum non peribit, heaven and earth shall perish, but my word shall endure for ever. A man would think that there were nothing so durable as heaven & earth is: yet for all that, they shall rather perish, then that the word of god should be falsified. And this appeared in the Jews, which though they had the aid & help of this great emperor, & the mighty power of this world: yet for all that they brought nothing to pass at all, for god was able to confound them: and so no doubt he will confound all his enemies, till th'end God is 〈◊〉 almighty. of the world: for he is as able to verify his words now as he was then. I would have you to consider well the causes wherefore they were cast away from God, and were made a mocking stock unto the whole world. wherefore I say? Marry for their wicked and sinful lives. Seeing then that they were cast out of their 〈◊〉, it shallbe meet for us to take heed. For no doubt this is written, for our instruction, to give us warning, as the Epistie which is red of this day 〈◊〉 us. Now god hath fulfilled his word as touching that destruction of Jerusalem: he hath made true his word of wrath, think ye not that he will fulfil his word of mercy to? yes no doubt ye may be sure of it, that he which promised that if we believe in Christ, we shallbe saved: he will as well erecute and bring to pass that word, as he hath brought God will perform his promise. to pass the word of his wrath and indignation over the Jews. The temple which was at Jerusalem was called the temple of god, the people was god's people, but when they would not come unto him, and live according as he would have them to live, he cast them away, and utterly destroyed their dominions and kingdoms, and made them slaves and bondmen for ever. And no doubt this is written for our instruction and warning: for no doubt when we follow them in their wickedness, despise gods word, regard it as nothing, but live rather according unto our fantasies and appetites, than after his word: No doubt we shall receive like reward with them. And though god tarry long, yet it shallbe to our greater destruction: for his longanimity and Deferring of punishment maketh it gre tes. long tarrying for our amendment, shall increase, augment, and make greater our punishments and 〈◊〉. But if we will leave sin and wickedness, and study to live according unto his will and commanndementes. No doubts be will fulfil his promises which he hath made unto 〈◊〉 of everlasting life: for we bave his warrant in Scripture, therefore we ought not to doubt of it. for so he saith: Sic deus dilexit mundum, So entirely hath God loved the world that he sent his only be gotten son to that end, that all that john. 3. believe in him, should not perish, but have life everlasting. This is now a comfortable thing and a great promise, which GOD maketh unto the whole world. And no doubt he is as able to fulfil that promise of grace, as he was able to fulfil his wrathful word against the Jews. So likewise he saith: Vivo ego dicit domin, nolo mortem Excc, xviii peccatoris sed ut convertatur & vivat, As truly as I live (saith the Lord god) I will not the death of a sinner, but rather that he shall turn and live. It is not his pleasure when we be damned, therefore he sweareth an oath: we ought The cause why God swore. to believe him without an oath: yet to satisfy our minds and to the intent that we should believe him, and be the better assured of his good will towards us, he sweareth this oath. Now therefore if we will follow him and leave our wicked living, convert and turn ourselves unto him, be sorry for that which is paste, & intend to antend our life now forward: if we do so, no doubt we shall live with him everlastingly, world without end. Therefore let every one of us go in to his own heart, and when he findeth that he hath brne a wicked man, an ireful man, a covetous or a slothful man: let him repent and be sorry for it. And take a good purpose to leave that same sin, where in he hath lain before. Let us not do as the Jews did, which were stiffnecked, they would not leave their sins, they had a pleasure in the same, they would follow their old traditions, The reward of the suff necked. refusing the word of GOD: therefore their destruction came worthily upon them. And therefore (I say) let us not follow them, least we receive such a reward as they had, least everlasting destruction come `upon us, and so we be cast out of the favour of god, and finally lost world without end. And there shallbe signs in the Sun and in the Mosne & in the Stars, & in the earth. There be some which think that there shallbe great Eclipses against the course of nature, & ye know that 〈◊〉 hath been great things seen in the Element diverg 〈◊〉. Sometimes men have seen a ring about the Sun: sometimes there hath been seen 〈◊〉 sons Suns that have 〈◊〉 〈◊〉 at one's: and such like things, hath 〈◊〉 seen in times past: which no doubt signified that this 〈◊〉 day is not far of, in which Christ will come with his heavenly 〈◊〉, to judge and reward every one of us, according unto his descrtes. And the people shallbe at their wits 〈◊〉 through despair, men 〈◊〉 wonderful fearful: they shall pine away for fear: and no doubt these shallbe good men, which shallbe thus troubled, with such a fear of this day: for you know the worldlyn 〈◊〉 care not for that day: yea they will scant believe that there shall be such a day, that there shallbe an other world Good 〈◊〉 shall by mour ning fore 〈◊〉 the end. or at the least way, they would not 〈◊〉 that 〈◊〉 should be an other world: therefore they shallbe godly men which 〈◊〉 so used, to be 〈◊〉 unto the world. And no doubt there hath been here in England many already, which have been so vexed and turmoiled with such fear. That same master Bylney which was burnt here in England, for god's word sake, was induced and persuaded by his friends to bear a faggot at the time when the Cardinal was 〈◊〉, and bore the swing. Now 〈◊〉 that same Bylney came to 〈◊〉 again, a whole year after he was in such an anguish and agony, so that nothing did him good, neither eating nor 〈◊〉 〈◊〉 bare a faggot. king, nor any other communication of god's word. For he thought that all the whole scriptures were against him, 〈◊〉 sounded to his condemnation. So that I many a time 〈◊〉 with him (for I was fannliarly acquainted with him) But all things whatsoever any man could allege to his comfort, seemed unto him to make against him: yet for all that, afterwards he came again, god endued him with such strength and perfectness of faith, that he not only confessed his faith, the gospel of our saviour Jesus Christ: but also suffered his body to be burnt for that same Gospel's sake, which we now preach in England. 〈◊〉 Luther that wonderful instrumet of god, through whom god hath opened 〈◊〉 Lu there felt 〈◊〉 〈◊〉 〈◊〉 the end the light of his holy word unto the world, which was a long 〈◊〉 〈◊〉 in 〈◊〉, and neglected: he writeth of himself that he hath been sometymcs in such an agony of the spirit, that he felt nothing but trembling and fearfulness. And I myself know two or three at this present hour, which be in this case. But as concerning the ungodly, 〈◊〉 say, 〈◊〉 & 〈◊〉 omnia, all things are well with them, they care for no Before the 〈◊〉 men 〈◊〉 careless. more but for this world. Like as in the 〈◊〉 time, they were careless at all, they thought all things were cocksure, till at such time when the flood feil upon their heads. And so it is at this time with the ungodly too: they care not for this day of judgement, it grieveth them not, till it fall upon their heads one day. It is said in scripture, that god leadeth into hell, and bringeth i. Regum. two. up 〈◊〉: and so it is with such fearful men: for god doth cast them into hall, he hideth himself from them: but at the length he bringeth them out again, and 〈◊〉 them with a constant saith: so that they may be sure of their salvation and 〈◊〉 lice. I knew once a woman, that was A woman 〈◊〉 in conscience. 17. year 〈◊〉 such an crercise and fear, but at the length she 〈◊〉 〈◊〉, and god endued her with a strong and steadfast faith in the end. Therefore no doubt these be warnings where with the almighty God warneth us to make ready against that horrible and fearful day, which day no doubt is not far of. For the world was ordained of god to endure, (as scripture and all learned men agree) sire thousand years: Now of this number are gone; five thousand five hundred 52. so that there is left only four hundred and fifty lacking The time of the world. two: And this is but a little time: and yet this time shallbe shortened as scripture plainly witnesseth for the elects sake. So that peraduentare it may come in my days, as old as I am: or in our children's days. Therefore let us begin to 〈◊〉 and fight be times with sin: let us not set all our hearts and minds upon this world: for no doubt this day whensoever it shall come, will be wonderful fearful unto all mankind, and specially unto the wicked. There The end compared 〈◊〉 a man's death. will be great alterations at that date, there will be: like as ye see in a man when he dieth, what deformity appeareth, how he stretcheth out all his membres: what a 〈◊〉 is there: so that all his body cometh out of frame: So will it be at this fearful horrible day: there will be such alterations of the earth, and the element, they will lose their former nature and be endued with an other nature. And then shall they see the 〈◊〉 of man come in a cloud with power and great glory. Certain it is, that he shall 〈◊〉 to judge, but we can not tell the time when he will come: therefore seeing that he will come, let us make ready, lest be find us unprepared. And take this for a rule, that as he findeth us, so he shall judge us. saint Paul to the Thessalonians: Thess. 4. when he speaketh of the resurrection of the good sayeth, that at the same day the trumpet shall blow, and all shall rise which died since the world began, than they that shallbe found alyus 〈◊〉 the earth shall be changed sodêly, The manner of our 〈◊〉. and shallbe rapt up into the air, and so meet Christ our sa vior. All those (I say) that be content to strive and fight with sin, that will not be ruled by sin. These (I say) shall of such wise be taken up in the air and meet with Christ, and so shall come down with him again: but as for the other sort which be wicked, and have a delight in wickedness, & will The just 〈◊〉 come with Christ to judge the 〈◊〉. not leave it, but rather go forwards in all 〈◊〉, they shallbe lefts upon the earth with the devils, until they be judged: and after that they have received their sentence, they shall go to hell with the devil, and all his angels, and there be punished for their sins in hellish fire, world without end, for so it is written, Vermis corum nommoritur, Their worm dieth not. The Sun shallbe darkened and the Moon shall not give her light: ye shall not take these words so, as though the Sun and Moon should be obscured or darkened, their light being taken from them. But it is to be understand, that though rough the brightness of his glory they shall be obscured and darkened. The Sun no doubt will shine, but her light 〈◊〉 inter pretation is true, but not the 〈◊〉 of the 〈◊〉. shall not be seen, because of the brightness of his glory: like as when ye set a burning candle in the Sun the 〈◊〉 burneth in deed, but her light is not seen, because of the brightness of the sun. So it willbe at that time, with the Sun: for though she be the brightest and clearest creature above all others, yet for all that Christ with his glory and 〈◊〉 will obscure her: for his light that he shall bring with him, shall be so bright, that the other shall not be seen. And this his coming shallbe wonderful comfortable and joyful unto them which are prepared or chosen to everlasting life: Unto them (I say) that be content to leave their sins and wickedness here in this world, and live conformable to god and his holy word: which are not proud or stout: not covetous, or whoremongers: or if they have been so, they will leave it, and do no more so: they are sorry for it, from the bottom of their hearts. Item they that for sake all manner of falsehood, of 〈◊〉, and all manner of vices, as gluttony, lechery, swearing. They (I say) that 〈◊〉 content to wrestle with sin, they shall 〈◊〉 at that time and be merry beyond all measure. And this is the thing wherefore all godly and faithful people pray in this petition, Adueniat regnum tuum, Thy kingdom come: they desire of God the almighty, that his kingdom (that is to say) the last day may come, that they may be ones delivered from their sins, and live with him everlastingly world without end. The end shall be fearful. As for the other part, this shallbe a heavy and fearful coming unto them, that intent not to leave their sins & 〈◊〉: but rather will take their pleasures here in this 〈◊〉: it shallbe a heinous sentence unto them, when he shall say unto them: Ite 〈◊〉 in ignem 〈◊〉, Go 〈◊〉 Mat. xxv. cursed into everlasting 〈◊〉, which is prepared for the devil and all his angels, get you hence from me: for ye might have been saved, but ye would not: ye despised my words and commandments: ye regarded more your own pleasure, than that which I had commanded you. Hence therefore get you hence to the devil and all his angels, after whose will and commandments ye have lived, his reward therefore ye shall have. Of such manner Christ our Saviour will talk with the At the end all shall be open. ungodly, and in the end send them to everlasting damnati on. And this shallbe an heause burden for them: and though they can cloak and hide their sins in this world, yet for all that god will open their wickedness and filthy 〈◊〉 at that 〈◊〉: where all the world shall know it, and where they shall not be able to hide themselves or their sins. This 〈◊〉 will be like unto a parliament: ye know when things are amiss in a realm, or out of order, all they that be good hearted, The end 〈◊〉 to a 〈◊〉 〈◊〉. that love godliness, they wish for a parliament: these would fain have that all the rulers of the realm should come together, and bring all things in good order against. For ye know that parliaments are kept only for this purpose, that things which be amiss may 〈◊〉 amended: and 〈◊〉 it will be at this last day, at this general parliament, where god himself with all his heavenly power will be present, & oversee all things, and hear all causes, so that nothing shall escape him: for than all these things which the devil 〈◊〉 brought out of order, they shall be amended: and the devil shall not be able afterward to corrupt them any further, but all things shallbe well for ever: Let us therefore ever have in fresh remembrance this day, that it will be a heavy day unto them that be wicked: And again, a joyful pleasant day unto them that 〈◊〉 no delight in wickedness. Therefore Christ saith, 〈◊〉 capita vestra. 〈◊〉 ye see these things, than hold The end shall 〈◊〉 〈◊〉 to the 〈◊〉. Luc. 〈◊〉. up your heads, that is to say, be merry and rejoice: for ye know when we be merrily disposed we hold up our heads, and laugh. So Christ 〈◊〉 us to hold 〈◊〉 our heads: that is to say, to be merry: for our redemption is come near. So Christ comforteth us, and maketh us to hold 〈◊〉 our heads for our redemption is come nearer than it was before. What? 〈◊〉 〈◊〉 not redeemed us before by his death and passion? 〈◊〉 chanceth it then that our redempti on is come nearer: Marry Christ hath redeemed us before in 〈◊〉 by his death and passion: yet it appeareth not unto us 〈◊〉 it is that shall be saved or damned? for we see the good and the bad bear both the name of Christians: good and bad, faithful and unfaithful, are baptized in the name of Christ: so likewise they 〈◊〉 to the communion, so that there is no great difference here in this world between the elect and reprobate: for the very unfaithful give alms, and do such out 〈◊〉 acts which seem unto us to be good, & be done with a good heart, when it is nothing less. So that I say, 〈◊〉 can not tell as long as we be here in this world which 〈◊〉 elect and which not: but at the last day, than it shall appear who is he that 〈◊〉 saved, and again, who shallbe damned. And therefore Christ sayeth, our redemption dralt 〈◊〉 necre, that is to say, it shall appear unto the whole world, that we be the children of god. Therefore his coming will be a glad and joyful coming unto the faithful: for they 〈◊〉 〈◊〉 of Christ's word. shallbe the children of god, they shallbe delivered and rid out of all miseries and calamities. But the unfaithful shall 〈◊〉 to desperation at that day: they that take their pleasures here, they that remember not this day, they shallbe condemned with the 〈◊〉 and unchangeable judgement of god. And they shall not 〈◊〉 any men of law, to go 〈◊〉 to defend or 〈◊〉 their causes. 〈◊〉 no, the men of law shall not be troubled at that day in defending of other men's Men of 〈◊〉 shall notbe: 〈◊〉 bled 〈◊〉 〈◊〉 〈◊〉 matters 〈◊〉 the 〈◊〉. causes: but rather they themselves shallbe called to make an account for their doings: and there they shallbe judged, so that they shall not be able to speak any thing against it: for their own 〈◊〉 and consc ences shall and will condomne them. And though this great and general day come not in our time, yet let us consider that we shall die: and that we have but a short time to live here in this world. And as we die so we shall rise again. If we die in the state of damnation we shall rise in that same 〈◊〉: again if we die in the state of salvation, we shall rise again in that same estate, and come to everlasting 〈◊〉, both soul and body. For if we die now in the 〈◊〉 of salvation, then at that last generalday of judgement we shall hear this joyful sentence proceeding out of the mouth of our saviour Christ, when he There is 〈◊〉 〈◊〉- 〈◊〉. will say. Venite 〈◊〉 dicti patris 〈◊〉 〈◊〉 〈◊〉 paratum 〈◊〉 ab exordio mundi, Come ye blessed of my father, Math. 25. possess that kingdom which is prepared for you from the the beginning of the world. And though we have much misery here in this world, though it goeth hard with us, though we must 〈◊〉 in the bridle: yet for all that, we must be contence, for 〈◊〉 shallbe sure of our deliverance, we shafts sure that our salvation is not far of. And no doubt they that 〈◊〉 〈◊〉 with sin, strive and fight with it, they shall have the assistance of god, he will help them: he will not forsake them, 〈◊〉 will strengthen them, so that they shallbe able He that will fight shall have help. to live up rightly: and though they shall not be able to fulfil the laws of god to the uttermost: yet for all that, god will take their doings in good part, for Christ's his sons sake: in whose name all faithful people doth their good works, and so for 〈◊〉 sake they be acceptable unto god: and in the end they shallbe delivered out of all miseries and trou bless, and come to the bliss of everlasting joy and felicity. I pray god that we may be of the number of those, which shall here this 〈◊〉 & most comfortable voice of Christ our saviour when he will say, Venite benedicti patris. 〈◊〉 ye blessed of my father, possess the kingdom which is 〈◊〉 for you 〈◊〉 fore that foundation of the world was laid. There be a great number 〈◊〉 that christian people, which in that lords 〈◊〉, when they pray (thy kingdom come) pray that this day may come, but yet for all that, they are drowned in the world: they say the words with their lips, but they cannot tell what is the meaning of it: they speak it only with their tongue, which saying in deed is to no purpose. But that man or woman Some do not know what 〈◊〉 ask in prayer. that saith these words (thy kingdom come) with a faithful heart, no doubt he desireth in very deed that God will come to judgement, and amend all things in this world, to pull down Satan, that old serpent under our feet. But there be a great number of us which be not 〈◊〉. Some have lived in this world 50. years, some 60. yet for all that they be nothing prepared towards his coming: they think ever he will not come yet: but I tell you, that though his general coming be not yet: yet for all that be will come one day, and take us out of this world: and no doubt as he He will come 〈◊〉 〈◊〉 by death findeth us, so we shall have: if he 〈◊〉 us ready, and in the state of salvation, no doubt we shallbe 〈◊〉 for ever world without end. Again, if he 〈◊〉 us in the state of damnation, we shallbe damned world without end: there is no 〈◊〉, after we be once past this world: no 〈◊〉 will help than, nor nothing that man is able to do for us. Therefore it is 〈◊〉 for every one of us to take 〈◊〉 betimes: let us not 〈◊〉 to long with our amendment, lest peraducnture we shall come to short: for no doubt we 〈◊〉 rewarded according unto our deserts. But there be some (and hath been a great number of us) which have trusted in masses and pilgrimages, in setting up 〈◊〉, and such like 〈◊〉: but I tell you, all this gear will not help, it is to no purpose: for if all that masses which 〈◊〉 said in all 〈◊〉 sense the mass began: if all these masses (I say) were bestowed upon one man, to bring him out of the state of damnation, it were all to no purpose, and to no effect. Therefore let us not put our hope & trust in such The mass is but a 〈◊〉. 〈◊〉: for if we do, no doubt we shall deceive ourselves, Again there be some people which differre & delay their amendmentes of life, 〈◊〉 such time as they shall die: then they take in hand to leave sin, when they are not able to do any more: They will take their pleiures as long as 〈◊〉 be able to have 〈◊〉. they think it be time enough to repent at the last hour, when they shall departed, and forsake this world. Such people doth very naughtily, and no doubt they be in a dangerous estate: for they are not sure whether they shall have at that same last time, gracc, or not, to repent and 〈◊〉 〈◊〉 for their sins. Peradventure their hearts The surest 〈◊〉. shallbe so hardened in sin and 〈◊〉, that they shall not be able to repent, or be sorry for their favites. Therefore the best and surest 〈◊〉 is to repent betimes, while we have time, and to be sorry for our wickedness, and to take an earnest mind and purpose to leave sin: when we do so, than no doubt we shallbe taken up with Christ, and dwell with him in heaven everlastingly, in great honour and glory 1 Cor. a. where we shall have such joy, which no tongue can express, no eyes hath 〈◊〉, nor ears hath heard that inestimable felicities & 〈◊〉 which god hath laid up for his faithful. And like as our pleasure & joy shallbe inestimable, if we repent betimes, & leave sins: so like wise the 〈◊〉 of them that will not leave sin, but ever go forward in 〈◊〉, shallbe inestimable & 〈◊〉 ble to, their pain shallbe 〈◊〉, & yet they shall bear them. Therefore let every man take heed how he spendeth his tune, how he taketh his pleasure in this world, for 〈◊〉 as that general Our ends shall be 〈◊〉 certain. great day shallbe uncertai, so also our particular day: where we shall departed this world shallbe 〈◊〉, peradventure some of us shall die to 〈◊〉 or that next day: therefore it shallbe meet & 〈◊〉 for us to make ready, lest we be taken suddenly unwares. And then shall they see the son of man come in a cloud with power and great glory. Saint Paul to the Thessalonians setteth out the coming of Christ and our resurrection: but he speaketh in the same place only of the rising of the good and 〈◊〉 that shall be saved. But the holy Scripture in other places witnesseth, that the wicked shall rise to, and shall receive their sentence of Christ, and so go to hell, where they shallbe punished world without end. Now S. Paul's words be these. This say we unto you in the word of the Lord: that we which shall live 1. Thes. 4. and shall remain in the coming of the lord, shall not come be fore them which sleep. For the lord himself shall descend from heaven with a shout, and the voice of the archangel and trump of god, and the dead in Christ shall arise first: then we which shall live, 〈◊〉 we which shall remain, shall be caught up with them also in the clouds to meet the Lord in the 〈◊〉, and so shall we ever be with the Lord. wherefore comfort yourselves one another with these words. By these words of S. Paul it appeareth, that they which died in the beginning of the world shallbe as soon by Christ as they which shallbe alive here at the time of his coming. S. Paul thought the last days might come in his 〈◊〉 I would have you to note well the manner of speaking 〈◊〉 S. Paul useth he speaketh like as if the last day should have been come in his tyme. Now when S. Paul thought that this day should have been come in his time: how much more shall we think that it shallbe in our time? For no doubt he will come, and it is no long thereunto, 〈◊〉 it appeareth by all scriptures which make mention of this day: it will come, but it shall come suddenly, unwares, as a thief in the night. For a thief when he intendeth a robbery, to rob a man's house, to 〈◊〉 up his 〈◊〉, and take away his goods, he giveth him not warning, he letteth not the good The last day 〈◊〉 〈◊〉 to a thief. man of the house know, at what time he intendeth to come: but rather he intendeth to 〈◊〉 such a time, that no man shall be ware of him. So no doubt this last day will come one day suddenly upon our heads, before we be ware of it, like as the fire fell down 〈◊〉 〈◊〉 upon the 〈◊〉 〈◊〉 for: they thought that all things were well, therefore they took their pleasures, till at such time when the fire fell 〈◊〉 from heaven and burned them up all, with all their substance and goods. So likewise as it happened unto the first world, which would not amend their lives, but followed their carnal 〈◊〉, and appetites, god sent the flood upon their heads, and so 〈◊〉 them altogether. 〈◊〉 let us take 〈◊〉 〈◊〉 this great day do fall upon us, like as the flood and the fire 〈◊〉 upon the first world, and upon the Sodomites. Saint Jerome that holy man writeth in a place, that he S. Hierom looked for: the 〈◊〉. thought ever he herd this trumpet of god and the archangel blow. I would wish that we would follow the ensample of 〈◊〉 in that point, that we would be so fearful lest this day come upon us unwares. And he showed them a 〈◊〉, 〈◊〉 the fig tree, and all the trees, when they shoot forth their buds, ye see and know of your 〈◊〉 selves that summer is than near at hand. So 〈◊〉 ye see the tokens which shall go before this fearful day, it is time to make ready. But here a man might ask a question, saying: I pray you wherein 〈◊〉 this preparation? how shall I make me ready? About this matter hath been great 〈◊〉: for there hath been an infinite number, and there be some 〈◊〉 at this time, which think that this readiness standeth in masses, in setting up candles, in going of pilgrimage, and in such like 〈◊〉: they thought to be made ready towards that day: and so to be made worthy to stand before the son of man, that is before our saviour Christ. But I tell you this was not the right way to make ready. Christ our saviour he showeth us how we shall make ready ourselves, saying. Take heed to yourselves least at any time your hearts be overcome with 〈◊〉 and drunkenness and cares of this world, and so this day come upon you unwares: for as a snare shall it come upon all them that dwell upon the 〈◊〉 of the whole world. 〈◊〉 ye therefore continually, and pray, that ye may 〈◊〉 all those things that shall come: and that you may stand before the son of man. Here Christ showeth wherein this preparation standeth 〈◊〉 in keeping ourselves from superfluous eating and 〈◊〉, and in watching and praying. For how cometh 〈◊〉 to pass that the whole world is so deceitful and false? Because every man would fain far well, every one loveth to The right way to make ready for the 〈◊〉 〈◊〉. have good 〈◊〉 and drink, and to go gaily. And when they have not wherewith to get such things, than they fall to pycking, & stealing, and to falsehood: and so 〈◊〉 their 〈◊〉. But our saviour he giveth us warning that we shall 〈◊〉 and drink measurably, & soberly, every one according to his estate and measure. 〈◊〉 we ought not to be careful for this life, we should labour and do our business diligently, every one in that estate, in which god hath 〈◊〉 him, and let us trust in god, which no doubt will send us increase of our labour. Therefore Christ addeth, saying: Vigilate & 〈◊〉, watch and pray, as whosay, be ever in a readiness lest ye be taken unwares: but those sluggards which spend their time vainly in eating, and drinking, and sleeping, they please not god. for he commandeth us to watch, to be mindful, to take 〈◊〉 to our 〈◊〉, lest the devil, or the world, or our own flesh, get the victory over us. We are allowed to take 〈◊〉 natural sleep, for it is as necessary for us as 〈◊〉 and 〈◊〉 allo 〈◊〉 at 〈◊〉 han des. drink: and we please god as well in that same, as we please him when we take our food. but we must take 〈◊〉, that we do it according as he hath appointed us: for like as he hath not ordained meat and drink, to that end that we should play the glutton with it: so likewise the sleep is not 〈◊〉, that we should give ourselves to 〈◊〉, or over much sleeping: for no doubt when 〈◊〉 do so, we shall displease god most highly. For Christ saith not in vain, watch and pray. He would have us to be watchers, to have at all times in remembrance his coming: and to give our 〈◊〉 to prayer to that 〈◊〉, that we may be able to stand before him at this great and fearful day. Meaning that we 〈◊〉 not trust in ourselves but call unto God, saying: 〈◊〉 god almighty thou hast promised to come and 〈◊〉 A form of prayer. the 〈◊〉 and the 〈◊〉: 〈◊〉 beseech thee give us thy grace & 〈◊〉 〈◊〉, that 〈◊〉 〈◊〉 live so according 〈◊〉 thy 〈◊〉 〈◊〉: that when thou comest, thou 〈◊〉 not cause to bestow thy fearful anger, but rather thy loving kindness and 〈◊〉 upon us. So like wise when we go to bed, we should desire god that we 〈◊〉 not in the sleep of 〈◊〉, and wickedness: but rather that we may leave 〈◊〉, and follow his will and pleasure, that we be not led with the desires of this wicked world. Such an earnest mind we should have towards him, so watchful we should be. for I tell you it is not a trifle matter, it is not a money matter: for our eternal salvation, and our damnation 〈◊〉 upon it. Our nature is to do all things that is possible for us, to get silver and gold: how much more than should 〈◊〉 endeavour ourselves to make ready towards this day, when it shall not be a money matter, but a soul matter: for at that day it will appear most manifestly, who they are, that shall enjoy everlasting life: and who shallbe 〈◊〉 into hell: Now as long as we be in this world, we have all one 〈◊〉, we go all to the lords supper, we bear all the names of christians: but Hypocrites can no: be well espied in this world then itwyll appear who are the right christians, and again who are the Hypocrites or dissemblers. Well I pray god grant us such hearts, that we may look diligently about us, & make ready against his fearful & joyful coming: fearful to them that delight in sin & wickedness, and will not leave them: & 〈◊〉 unto them that repent, forsake their sins, and believe in him: which no doubt will come in great honour & glory, & will make all his faithful like unto him: and will say unto them that be chosen to everlasting life, Venite benedicti 〈◊〉 mei, Come ye blessed of my father, possess that 〈◊〉 which is prepared for you 〈◊〉 that beginning of the world. Again to that wicked 〈◊〉 〈◊〉 not live according unto his will & pleasure, but follow their own appetites, he will say, Ite maledicti in ignem aeternum, Go ye cursed in to everlasting 〈◊〉. O what a horrible thing will this be? to departed from him which is the fountain of all goodness & mercy, without whom is no consolation, comfort, nor rest, but eter nal sorrow & 〈◊〉 death? for god's sake, I require you let us consider this, that we may be amongst those which shall hear Venite, 〈◊〉 to me: that we may be amongst 〈◊〉, which shall shall 〈◊〉 eternal life. And no doubt we shallbe amongst them, if we willbe content to leave 〈◊〉 and wickedness, 〈◊〉 The co 〈◊〉 ye 〈◊〉 cometh of leaving 〈◊〉. strive with it, and let it not have the rule and governance over us: when we have done any man wrong, or have 〈◊〉 〈◊〉 good from him wrongfully, if we 〈◊〉 content to restore it again: for no doubt restitution must be made, as I told you many a time before, Restitutionis famae & rerum sunt opera 〈◊〉, Restitution of a man's good or his name must needs be made: for in that point agree all the writers new and old: they say that restitutions must needs be made either in effect, or affect. For this is a sure probation, that this man or woman is not right sorry for his sins, and 〈◊〉, that is not content to make restitution when he hath taken away things unlawfully against conscience from his neighbour. Therefore he that is content to leave his sins, and to make restitution of such things which he hath taken away wrongfully from his neighbour: showeth himself to be a very 〈◊〉 man. So likewise they that live in soberness abuse not the 〈◊〉 of god, but use them with thanks giving. 〈◊〉 the 〈◊〉 〈◊〉 thereof. Item he that liveth chastely keepeth himself from 〈◊〉, and when he feeleth that he hath not the gift of chastity, marrieth in the fear of god, according unto his ordinance, maketh ready for that day: and as concerning young folks, all the writers agree, that with a mean 〈◊〉 young folk may live chaste, when they be well governed and ruled and kept from idleness: than it is no great matter for them to live chaste, as long as they be in growing: but such young persons must beware above all things of foul and filthy talks: for it is as S. Paul sayeth: Corrumpunt bonos mores colloquia prava, foul and filthy talks destroy good ma ners, good bringing up: and then again young folks must beware of over much eating and drinking, for S. 〈◊〉 saith: he that is a great drinker of wine, saith he: I will never 〈◊〉 is a door for the devil to come 〈◊〉 believe that he is a chaste man: therefore 〈◊〉 young unmarried folk beware of drinking, and then again of idleness: for when the 〈◊〉 findeth them idle, it is done with them. they are soon overcome. Therefore let them ever 〈◊〉 well 〈◊〉 till they come to age, and then let them be married in the lord: for the scripture most highly praiseth marriage. S. Paul saith: Honorabile coniugium inter omnes, Marriage is honourable amongst all men. Further, let us take heed of swearing. For we may not swear at all, and we may swear by nothing, but by god, by whom we may not swear, except it be a great urgent cause, except I be called thereunto by a magistrate: and when I am called so, than I must swear by no body else, save only by god. Therefore they that are so used to swearing, do very nought: & no doubt gods vengeance Nonemust be sworn by but god only. bangeth over their heads. for certain it is, that he which is a great swearer, is also a great liar. But as I said before, they the will leave such wickedness, and will live conformable unto Swearing and lying go together. god's word, and then believe in 〈◊〉 our saviour, trust and believe to be cleansed from their sins, through his death and passion: no doubt they shall here this joyful sentence of Christ our saviour. Come to me ye blessed of my father, possess that kingdom which is prepared for you from 〈◊〉 beginning of that world. We esteem it to be a great thing to have a kingdom in this world, to be a ruler, to be a loft and bear the swing: how much more than should we regard this kingdom, which Christ our saviour offereth unto us, which kingdom willbe an everlasting kingdom, where there shallbe no end of joy and felicity? therefore all they that will be content to follow our saviours steps, to suffer with him here in this world, and bear the cross after him, they shall reign with him in everlasting glory and honour. which grant us god the father son and holy ghost. Amen. The ix. Sermon made by Master Doctor Latyiner. Math 11. Luke. 7. VUhen john being in prison heard the works of Christ he sent two of his disciples, and said unto him, art thou he that shall come, or do we look for another: jesus answer red and said unto them, go and show john again, what ye have 〈◊〉 and seen. etc. This is red in the church this day, and it shall serve us this day for our 〈◊〉. It beginneth this, when john being in prison heard the works of Christ: and here is to be had in consideration, of whom he had heard these wonderful works which our saviour did, for he could not hear it without a seller, some body told him of it. The Cuangelist Luke in the 7. cap. doth show, how and by whom john Baptist heard such things, Luke. 7 which our saviour Christ did: namely by his own disciples. 〈◊〉 does ciples told him of the works of Christ. For when our saviour had raised up the widows son, which was deadat Naine, the disciples of john came by and by, unto john their 〈◊〉, and told him all things: name lie how Christ raised up that same young man, which had been dead already. And this is a thing to be mcruasled at, that john had so much liberty: that his disciples could come 〈◊〉 him, and speak with him: Herode the king being a cruel man, a 〈◊〉 king, a miscreaunte, a man of unbelief: No doubt it is a great matter that his disciples could have liberty to speak with him: for a man would think that no man should have been permitted to come near him. For I know that in christian 〈◊〉, some being 〈◊〉 into prison for the 〈◊〉, for gods words sake, have not been 〈◊〉, that their friends should have come near unto them: and here it appeareth most manifestly that christian princes The heathenrulers more mere cifull than the 〈◊〉 have some times more cruelly and extremely used gods preachers, than the gentiles, the heathen used their preachers sent unto them from God to teach them, they were more straightly holden and more extremely handled then 〈◊〉 was: So we read likewise of S. Paul which was cast into prison at Rome 〈◊〉 that wicked and cruel tyrant the 'em 〈◊〉 〈◊〉: which Emperor though he was a cruel tyrant, a wicked man, and a venomous persecutor of god's church, and his holy word: yet for all that, Paul had liberty to speak with every one that would come unto him, and common with 〈◊〉. So that there came unto him, which 〈◊〉 and 〈◊〉 might speak with him what they would: for s. Luke Act. xxviii 〈◊〉 in the last chapter of the 〈◊〉 these words: And Paul 〈◊〉 two years full in his lodging, & 〈◊〉 all that came in unto him, preaching the kingdom of god, and teaching those things which concern the lord jesus with all confidence, no man forbidding him. Here by these words we may perceive, that Paul had liberty to say his mind, and to commune with his friends, he was not so straightly kept. But we see 〈◊〉 have had experience, that preachers which profess that same word, which Paul taught, are more straightly handled in christian realms, then in 〈◊〉 past they were, when that ruler's 〈◊〉 princes A note 〈◊〉 〈◊〉 ru lers. were not christians: christian princes be 〈◊〉 earnest to extin guish god's word and his true religion than the heathen were, which knew not or would not know god. But now ye might ask what manner of works were these which our saviour 〈◊〉 done in the presence of john's disciples, which by and by afterward 〈◊〉 and told their master of it, what special things had our saviour 〈◊〉. Answer: Luke the Evangelist she 〈◊〉 a great & marvelous act which Christ our saviour had Luke. 7. done immediately as john's disciples came unto him. The story is this: when Christ went into a city which is called Nain and many of his disciples following him, and much people: when he was come 〈◊〉 to the gate of the city, behold, there was a dead man carried out which was that only son of his mother 〈◊〉 she was a widow, 〈◊〉 much people of that city went with her: 〈◊〉 here you may note by the way, that these citizens had their burying Burial without cities. place without the city, which no doubt is a laudable thing: and I do much marvel that London being so rich a city hath not a burying place without: for no doubt it is an unwholesome thing to bury within the city, specially at such a time when there be great sicknesses, so that many 〈◊〉 together, I think 〈◊〉 〈◊〉 Manytake their 〈◊〉 〈◊〉 Paul's church 〈◊〉. many a man taketh his death in Paul's churchyard: 〈◊〉 this I speak of experience, for I myself when I have been there in some mornings to hear that sermons, have felt such an ill fold red 〈◊〉 savour, that I was the worse for it a great while after. And I think no less, but it be the occasion of much sickness 〈◊〉 diseases: therefore the citizens of Nain had a good and laudable custom to bury the corpses without that city, which ensample we may 〈◊〉. Now 〈◊〉 our saviour saw this corpse, 〈◊〉 the widow, which was now a miserable 〈◊〉 sorrowful woman, for she had lost first her husband, 〈◊〉 afterward her son, in whom she had all her hope and comfort in this world, him she had love no we: therefore she was sorrowful, and not without cause: A comfort for all 〈◊〉. But what doth our saviour: Marry he comforted her, saying weep not. Here may all widows, which are destitute of come fort in this world, here (I say) they may learn to trust in Christ, and to seek aid and help by him. For no doubt, like as he hath comforted this miserable widow: so he will comfort and help all them that call upon him, in their need and necessity. For his hand is not abbreviated, or his power diminished: he is as strong, as rich, & as mighty as ever he was: therefore let widows learn here to seek aid and help by him. Now, when he had comforted her with his words, he came nigh, and touched the coffyne: and they that bore the cof fine 〈◊〉 still. And he said, A dolescens, tibi dico surge, young man, I say unto thee, arise. And he that was dead sat up, and began to speak. Now upon this there went such a rumour throughout all the countries, so that every man marveled at it. And John's disciples went to their master & told him of it, what wonderful things he did. Note here, that when we hear, that our saviour is a doer of such wonderful sum pernatural works, it shallbe a wondrous great comfort unto us. For by this his deed, it appeared manifestly, that he is a master over death: and hath power to command him: so that death is in his dominion. For, to raise a man up, whom 〈◊〉 〈◊〉 hath devoured already, is as much, as to command Christ is lord over death. death. But I tell you, death is such an arrogant fellow, and so proud, yea and of so great might & strength, that he will give no man place, nor submit himself to any man, save only unto god: unto him he must obey and humble himself before his divine majesty. And therefore it appeareth here, that our saviour is very god, because death, that stout fellow, must obey him: he is not able to withstandfor disobey his commandments: which is a most comfortable thing unto us, which believe in such a saviour, which hath power over death. And therefore, if he hath power over death, than we shallbe sure, that death shall or can not hurt us, which believe in him: for when we believe in him, he is able to defend us from death, hell, and devil. So that they shall beable, with all their might or power, to hurt us, or do 〈◊〉 mischief: but we shall have life 〈◊〉. For john. xi. he saith, Qui credit in me, et si mortuus fuerit, vivet, He that believeth in me, and though he die, yet he shall live: that is to say, though he depart out of this natural bodily life: yet for all that, he shall live, everlastingly with me, world without end. This is now an erceding comfort, to all chri stian people: for they may be assured, that when they believe in Christ, when Christ taketh their parts, there shallbe nothing, neither in heaven, nor in earth, that shallbe able to hurt them, or let them of their salvation: and so we learn by this wonderful miracle, which our saviour did before all the multitude, that he proved himself to be very god, and one that hath power over death. An 〈◊〉, But peradventure ye will say. No, it followeth not: he raised up the dead, Ergo he is very god. for we read in the old testament that Elias, and Elisa, (these holy Prophets of God) 〈◊〉 such works too: they raised up the dead as well as he: and yet for all that, they were not goods: but sinful men as we be: though they had such a special gifts of god, yet they were not gods, nor yet took upon them to be gods. To this question, or objection, I will answer hereafter, and if I forget it not. In the mean season, I will inove an other question, which is this. What should move John's Answer by an other question. disciples: to come and tell him the miracles which Christ our saviour did: think ye they came with a good will to set out Christ, and to magnify his doings: or came they with an ill will, with an envious heart, which they bear towards Christ? Answer. They came with an ill will, with an envious heart, which they barc against Christ: as it appeareth most 〈◊〉, by the circumstances being well considered. For ye must understand, that John had very much 〈◊〉, to bring his disciples to Christ: they thought that Christ and his doings, his conversation, were nothing in comparison of John. For John's straight life, which he led in the wilderness, made such a show and outward glistering, that our Saviour was regarded for nothing, in comparison of him. For our saviour led not so hard and strait a life, as john did: he eats and drunk, and would come to men's tables, when he was bidden: he would keep company with every body, rich, and poor: 〈◊〉 received him: and would believe in him: but john was in the wilderness, out of the company of all men. Therefore the disciples of john, they much more regarded john their master, than Christ their saviour. And therefore they ever lay upon john, in exhorting him, that he would john's does ciples wo'dhaue had him Christ. take upon him to be Christ, and the saviour of the world. And when they had heard of any miracles, that Christ had done, they by and by came unto their master, and told him of it disdainfully: as who say, thus and thus, we have heard that Christ hath done: wherefore showest not thou thyself to: wherefore workest not as well miracles as Christ doth? every man speaketh of him: do thou somewhat too, that the people may know thee to be a great man as well as Christ. We read in the gospel of Matthew, that john's disciples came once to Christ, and quarreled with him, saying: Cur nos & Math. ix. pharisaei ieiunamus frequenter, discipuli autem tui non ieiunant? Wherefore fast we, and the pharisees, so many a times, but thy disciples fast not at all? They thought in their own opinions, that john's life was a great deal more to be esteemed then Christ's, because john's life was more painful, in the outward show of the world: therefore it grieved them that Christ should be more esteemed than john. So that we may perceive by john's disciples, that they had a good zeal, Sed non secundum scientiam, but not according unto knowledge. john's dis ci bless did nought. For it is a good thing, for a servant to love his master: but john's disciples did nought in that they envied Christ, and went about to stir up their master to take upon him to be Christ. Now john, intending to correct and amend their false opinion, which they had in Christ, and in him: (for they regarded him to much, and Christ which was to be most regarded, him esteemed they for nothing, in compa john plai eth a wisepart. rison of john: therefore john, that good and faithful man, seeing the ignorancy of his disciples, playeth a wise part, For hearing them talk of the wonderful works, which Christ our saviour did, he sendeth them unto Christ: with this question: Art thou he that shall come, or shall we look for another? When we look only upon the outward show of these words, a man might think, that john himself, was doubtful whether Christ were the saviour of the world or not, because he sendeth his disciples to ask such a question of him. But ye must understand, that it was not done for john's sake, to ask such a question, but rather for his disciples sake. For john thought that this should be the way, to bring them to a good trade, namely to no them to Christ. For as for john john knew Christ in his mother's womb. himself, he doubted not, he knew that Christ was the saviour of the world, he knew it (I say) whiles he was yet in his more there's womb. For we read in the 〈◊〉 of Luke: that after 〈◊〉 came unto Mary, and brought her such tidings, she arose and went through the mountains, and came to jerusalem, to Elizabeth her cousin: and as she saluted her, the Evangelist saith, saliit infans, in utero suo, the infant, which was john, leapt in his mother's belly: So that john being in his mother's belly yet, knew Christ which should be born out of the virgin Mary. After that we read in the 3. of Mathews when john 〈◊〉 baptize Christ, he said unto Christ, Ego potius Math. 3. . I have more need to be baptized of thee, then thou of me. So that it manifestly appeareth, that john doubted not of Christ but knew most certainly, that he was the eternal son of god & the 〈◊〉 which was promised unto the fathers, to come into the world. For it was told him, from above, that upon whomsoever he should see the holy ghost coming down from heaven 〈◊〉, that same was he, which afterward 〈◊〉: for john after that he had baptized him, saw the holy ghost come down in a form of a dove: further john appointed him with his finger, saying: Ecce agnus 〈◊〉 qui tollit peccata mundi See the lamb of God, which taketh john. i. a way the sins of the world. So (I say) it is most 〈◊〉, that john himself doubted not: for he knew it assuredly, that Christ was the saviour, but he did it only to remedy the doubts of his disciples. Now when john's disciples came to Christ, they did their message, saying: Es 〈◊〉 ille, qui venturus est, an alium expectamus? Art thou he that shall come, or shall we look for another? What doth Christ? Christ showed himself by deeds. he made not answer with words, but with the deeds: he made not much ado, in setting out himself, with great words: but he showed himself to be Christ in deed. For he doth such miracles, which no man else could do, but only he which was both very god and man. I would wish of god, that we would do so to: that when we be asked a question, whether we be Christians, whether we have the gospel, the true word of god, or not, I would wish (I say) that we could show our faith by our works and godly conversations: like as he showed himself to be Christ, by his acts and deeds: but I tell you, we be far otherwise: our acts and deeds disagree far from our profession. For we are wicked, We show not our faith by ourworks we care not for gods laws, nor his words: we profess with our mouth that we be the haters of sins: but 〈◊〉 conversation showeth, that we love sin, that we follow the same, that we have a delight in it. So it appeareth, that our words and 〈◊〉 agree not: we have gods holy word in our mouth, but we follow that will & pleasure of the devil in our outward 〈◊〉 sation & living. But Christ he did not so: for he showed himself by his outward works & conversation, that he was very 〈◊〉 that saviour of that world. So we should do to: we should live so uprightly, so godly, that every one might know us by our outward conversation, to be very christians. We should so hate & 〈◊〉 sins, that no man justly might or could disallow our doings. But what manner of works doth Christ, whereby he showeth 〈◊〉 works where by 〈◊〉 is 〈◊〉 himself to be that very Messiah & saviour of that world? Answer. he healeth all manner of diseased folks, that blind, that lame, that 〈◊〉, & all other, which would come unto him, & desire help at his han des. And finally, he preached the gospel, this joyful tidings unto the poor: unto them Christ preached the gospel: But I pray you, how chanced it, that he saith: Pauperes Euangelizantur. The poor receive the gospel? answer: because the most part of the rich men in this world, despise & contemn the gospel 〈◊〉 esteem it for 〈◊〉: why? wherefore despise 〈◊〉 that gospel? Because they put their hope, trust, and confidence in their riches. For the most part of the 〈◊〉 in this world, (I will not say all) do either put their hope in their riches: The cause 〈◊〉 〈◊〉 che men contemn the gospel. or else they come naughtily by their riches: or else they keep it ill, they heap them up together: or else they spend them 〈◊〉. So that it is a very rare thing to 〈◊〉 a godly rich man: for commonly they are given to gather and to make 〈◊〉, and so forget the poor in the mean season, whom they ought to relief: or 〈◊〉 when 〈◊〉 〈◊〉 them, they spend 〈◊〉 naughtily, not as god hath appointed unto them, (namely to help their poor and needy neighbour:) but rather do use them to excess, wantonness and pleasure. Therefore Christ saith: The poor receive the gospel, 〈◊〉 they are most 〈◊〉 The poor are most me 〈◊〉 〈◊〉 he 〈◊〉. thereunto, they are all comfortless in this world, and so most meet to 〈◊〉 the gospel. The prophets long aforehand had 〈◊〉 of these works, which Christ when he should come should 〈◊〉. For so it is written. God cometh his own self, and will deliver you, then shall the 〈◊〉 of the blind be lightened, and the ears of the 〈◊〉 opened, then shall the lame man 〈◊〉 35. leap as an heart, and the dumb man's tongue shall give thanks. In the wilderness also there shallbe wellsprings. This text of the Prophet witnesseth that Christ is very Es. y. lx. i. god: for he hath done such 〈◊〉 and miracles, of which the prophet speaketh. Now in the same prophet it is further 〈◊〉 ten, how that Christ should preach the gospel unto the poor 〈◊〉 people, for so he saith. The spirit of the lord god is upon me: for the lord hath anointed me, to preach good things unto the poor, that I might bind up the wounded 〈◊〉, that I might preach deliverance to the captive, and open the prison to them that are bound, that I might declare the acceptable year of the lord. Here the prophet 〈◊〉 that whenn Christ should come he should be a worker of such acts, and a preacher which 〈◊〉 works make 〈◊〉 〈◊〉 for 〈◊〉. should preach the gospel unto the poor: and therefore now when the disciples of 〈◊〉 came unto him, demanding of him, whether he were Christ or not, he answered by his works. Like as he sayeth in an other place in the gospel to the Phariseis. The works which I do, bear witness of me. As who say I prove myself what I am, by my works: Again he saith, if I 〈◊〉 do the works of my father, believe me not. So that most manifestly he proveth himself to be that prophet, which was spoken of before by the prophets and other holy men of god. john the Evangelist in his gospel sai eth: and many other signs truly did jesus in the presence of john. xx. his disciples, which are not written in this book, these are written that ye might believe, that jesus is Christ the 〈◊〉 of GOD, and that in believing ye might have life through his name. This is a very notable saying and most A comfort 〈◊〉 〈◊〉. comfortable to all troubled consciences, jesus hath done many things which are not written, but these are written that we should 〈◊〉 him to be Christ: that that jesus, Mary's son that was 〈◊〉 at Bethleem, and nourished at Nazareth, that he is the saviour of 〈◊〉: and so in believing in him, we shall have life 〈◊〉. So that there was never none that believed in Christ, which was lost, but all believers were saved: therefore it is not to be doubted, but that if 〈◊〉 will believe, we shallbe saved to. We 〈◊〉 in a book which is An histo rye. entitled Vitae patrum, the lives of the fathers, in that same book, we read that there was once a great holy man, (as he 〈◊〉 to all the world) worthy to be taken up into heaven: Now that man had many disciples, and at a time he 〈◊〉 sick: And in his sickness he fell in great agony of his conscience: in so much that he could not tell in the world what to do. Now his disciples standing about him, and 〈◊〉 him in this case they said unto him: how chanceth it that ye are so troubled father? for certainly there was no body so good a liver, so 〈◊〉 lie, as ye have 〈◊〉: therefore you have not need to fear, for no doubt but you shall come to heaven. The old father made them answer again, saying, though I have lived uprightly, yet for all that it 〈◊〉 not help me, I lack some thing yet: and so he did in deed. for 〈◊〉 if he had followed the counsel of his disciples, & had put his trust in his godly conversation, no doubt 〈◊〉 should have been gone to the devil. For though we are commanded We must not put 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to do good works, & we ought to do them: yet for all that, we must beware how we do them: when we do them 〈◊〉 that end to be saved by them, than we do them not as we ought to do: then we thrust Christ out of his seat and 〈◊〉. For in deed the kingdom of god is merited, but not by us. Christ he merited the kingdom of heaven for us, through his most pain full death 〈◊〉 passion. There hath been many perfect 〈◊〉 among the heathen, which lived very well and uprightly, as concerning their outward 〈◊〉, but for all that they went to the devil in the end, because they knew not Christ: for so saith scripture, whosoever believeth not in the son, he is judged already. Therefore let us learn to know Christ, & to believe in him: for knowledge must go before the believe, we must first hear that word of god & know it: And afterward we must believe the same, & then we must wrestle and strive with sin & wickedness, as much as it is possible for us: and so live well and godly, & do all manner of good works, which god hath 〈◊〉 us in his holy laws: & then we shallbe rewarded in everlasting life, but not with everlasting life: for that 〈◊〉 life is a gift of god, a 〈◊〉 gift, 〈◊〉 〈◊〉 unto men through Christ. Now when the disciples of 〈◊〉 were come to Christ, & had done their 〈◊〉, had asked him whether he were Christ 〈◊〉 life is the gift of god. or not: our 〈◊〉 said unto them: Go & show john again what ye have heard & 〈◊〉: & 〈◊〉 we may learn by the way, what a patient man our saviour Christ was, which could so well bear with the grossness of john's disciples: for they had 〈◊〉 before many times of john, their 〈◊〉, that Christ was the saviour 〈◊〉 the world, yet they could not 〈◊〉 it: and so with their 〈◊〉 they came to Christ, which refused them not nor yet reviled them, but entreating them most lovingly & gently, beareth with their weakness: leaving us an 〈◊〉 to do so to. For we may 〈◊〉 here by his 〈◊〉, not to be hasty, but to An example of 〈◊〉 〈◊〉 Christ. 〈◊〉 with our neighbours, though they be not by and by 〈◊〉 we would have them to be: yet we 〈◊〉 not by and by revile them, or 〈◊〉 them out of our company, as 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 with their weakness, like as Christ beareth with the disciples of John. Now to my question which I moved before: how could the The answer 〈◊〉 〈◊〉 before. works which our Saviour did in raising up the 〈◊〉, how could they prove him to be that saviour of the world which was promised of God by his holy prophets, when other holy 〈◊〉 did the same works as well as he? And this must be answered, we may have no doubts in that matter: for when we doubt whether he be the very saviour or not, than we cast down the foundation of our faith, and so bring ourselves to the very pit of hell. Therefore this shallbe my answer, Elias and Elisa raised up dead bodies, to prove by such miracles that they were the right ministers of the 〈◊〉 god: and that their doctrine was the true doctrine, and the 〈◊〉 word of god: to that end did they their miracles: but they never said we be Christ's, or we be the sons of God, yea and very gods. No no, they never took upon them such things: But our saviour when he did the same works, he took upon him to be Christ, to be the saviour of the world, to be the natural son of god, and so to the confirmation of such his sayings, he did such works: therefore he saith I john. 6. am the bread of life: Item Ego sum resurrectio & vita, I am john 〈◊〉. the resurrection and the life. Item Ego sum via veritas & vita, john. 〈◊〉. I am the way, the truth, and the life, yea and when he talked with the woman at the well, she 〈◊〉 unto him: when the Messiah cometh he shall teach us all things. Then john. 4. he saith unto her: I am he that speaketh unto thee: I am that same Messiah which was to come, and promised of God, I am he. Further, he saith Venite ad me omne: qui laboratis, Come Math. xi. to me all ye that labour and are laden, and I will ease you. So it appeareth that Christ is the very saviour of the world, because he did the deeds of our saviour: and then again he took upon him to be he in deed, and openly confessed it. Further the time giveth it that Christ should come, for so it was prophesied of the good holy father and 〈◊〉 jacob, when he blessed his sons, he said: The sceptre shall Gene. 49 not depart from juda, and a law giver from between his 〈◊〉 fig. 〈◊〉 th' 〈◊〉 of 〈◊〉. feet, until Schilo come: and unto him shall the gathering of the people be. Now at that time when our saviour was come, the sceptre was taken from juda: for all jury was under the domini on of the 〈◊〉, therefore Schilo must needs come. So it appeareth that by the reason of the time, Christ must needs come at the same season. So likewise Daniel in his vision showed, that after 62. weeks should Christ be 〈◊〉, 〈◊〉. 〈◊〉 shall have no pleasure in him. So ye see that by the reason of that time he must needs be the right saviour of all mankind, again Christ raised up the dead, and healed the 〈◊〉 in his own Christ 〈◊〉 〈◊〉 i the 〈◊〉 〈◊〉 〈◊〉 〈◊〉. name, by his own authority: So did not the prophets or the apostles: for they did it not in their own strength, but by the help of god. S. Peter raised up Dorkas that good godly woman but not by his own power: but Christ our 〈◊〉 he did all things, tanquam authoritatem habens, as he that had authority. 〈◊〉 tibi dico, surge, young man, I say unto thee arise. So his works which he did by his own divine power, prove him to be very god, and that same 〈◊〉, which was promised unto the world. Now when our 〈◊〉 had told the disciples of 〈◊〉 his and miracles which he did, he addeth a pretty clause, and giveth them a goodly 〈◊〉 〈◊〉, saying: Et beatus qui non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the gall. fuerit offensus in me, And blessed is he that is not offended by me: here he toucheth them, he rubbeth them at the gall, he did not mean john, for john was not offended: but he did mean them themselves: for they were offended because of his familiar and mean conversation. But ye will say, how can a man be hurt by him, from whom cometh no hurt at all? Marry I tell you, john's disciples were hurt of Christ, and yet the fault was not in Christ but in them: Christ lived a common life, he was a good familiar man, he eat and drank as other did he came to men's tables when he was called: in so much that some called him a glosser: therefore the disciples of john, 〈◊〉 his simple life, were offended with him. But I pray you should Christ have forsaken his manner of 〈◊〉, and follow the life of john, because some were offended with him? No not so. It was scandalum acceptum & non datum, they took offences themselves, he gave them none: he did according 〈◊〉 taken and 〈◊〉 given. unto his calling, as he was appointed of his father. Here I have occasion to speak of offences. Scandalum is slander, 〈◊〉 it hath an other signification with us: it is taken for an 〈◊〉 or hurt, ye may define it so. An offence is, when I say order any thing great or small, or speak any word whereby my 〈◊〉 is made the worse: but this offence is of two manner of 〈◊〉, first when I do well, and an other man is offended with my Offence is of 〈◊〉 for 〈◊〉. well doings, this is Scandalun acceptum. he taketh offence, I 〈◊〉 〈◊〉 none, again Scandalun 〈◊〉 is, when I do wickedly & with my ill ensample hurt my neighbour, this is offence given. There were many at our saviours time which were offended with him, because he preached that word of god, & rebuked sins Math xv. but Christ saith, Sinite illos, let them alone, care not for them, let them be offended as long as they will, we may not leave the preaching of the truth, for offences sake, because my neighbour can not away with it. No not so, let us say the truth, having a calling, as in deed every man hath a calling, & most specially preachers: We read in the gospel of john, when our 〈◊〉. 〈◊〉. 〈◊〉 saith unto his 〈◊〉, & to that other people: Nisi comederitis, except ye eat the flesh of that son of man, ye shall have no life in you. By these sayings of Christ, were many offended with him, in so much that the greatest 〈◊〉 went from him & forsook high they could not abide him. Now was Christ to be blamed for that? because he said so? No no, for he said nothing but that truth. So likewise that preacher when he saith the truth, is not to be blamed though some be offended with him. When Moses came into Egypt what 〈◊〉 happened because of his comming, in so much that almost that whole land perished: was he 〈◊〉 〈◊〉? No, for he did nothing but that which god commanded him, but the Egyptians, they were obstinate, they would not obey the voice of god: therefore Moses hurt them not, but they hurt them A good thing 〈◊〉 not be lef. undone. selves with their infidelity and obstinate heart. So ye see, that we may not leave that truth to be unspoken or an honest deed to be undone, because some 〈◊〉 offended with it. As for an ensample, here is a priest which 〈◊〉 by himself that he hath not the gift of 〈◊〉: & therefore would fain marry, but he is afraid that some of his parishners should be offended with it, with his marriage: now shall he leave his marriage because some willbe 〈◊〉 with him? No that he shall not, let that priest instruct his parishners, tell them out of that word of god, the it is as 〈◊〉 for him to marry, as well as for another man after that he hath taught than: if they will not believe him or refuse his doctrine let him marry, & care not for their offences. I told you before, that there be two manner of offences, scandalum datum, & scandalum acceptum, scandalum 〈◊〉 is, when I offend my neighbour by my wickedness, by my 〈◊〉 & inordinate living: scan dalun acceptum, when he is offended with me when I do a good deed: but for all that we ought not 〈◊〉 leave an bonest act: because of an other man's offences. But I tell you, it is a perilous thing, & a 〈◊〉 sin to do such a thing whereby my neighbour shallbe made that worse, by my wicked en 〈◊〉 〈◊〉 all 〈◊〉. sample. As we have an ensample of 〈◊〉 which offended all Israel, for he went & set, up two golden calves, by which act he gave occasion to the whole people to commit idolatry against god: and this was a heinous horrible sin: for of it 〈◊〉 wonderful mischief after. So likewise we read of a great 〈◊〉 in scripture, which is called Zambri, which gave an ill ensample in committing lechery openly with a whore, whom Phinees that godly man killed: for his act of lechery was a stumbling block to all that people of Israel. So ye see that scandalum datum, is a wicked act which I do, whereby my neighbour is made that worse. Therefore I pray you for god's sake, beware of such offences: for so it is Math. 〈◊〉 written in that gospel of Mat. V ae hoin 〈◊〉 quam scandala veniunt, 〈◊〉 〈◊〉 unto that man or woman by whom offences come. Therefore I say let us beware, let us keep ourselves 〈◊〉 that 〈◊〉 of gods ho Agree with god's word and pass 〈◊〉 for offence. lie word, so that all our doings may be agreeable unto that same: & then 〈◊〉 when we agree with god's word, that world will needs be offended with us, let us not care for that, for they hurt not us but themselves 〈◊〉. Let us therefore take good heed to ourselves, lest we do any thing whereby our neighbour might be offended. for our sa vior saith, whosoever doth offend one of these little ones, which believe in me, it were better 〈◊〉 him that a millstone were hanged about his neck, & that he were drowned in that deep of that sea. therefore let parents take heed how they speak in the presence of their little children, & masters ought to take heed how they give ensamples unto their servants. For there be some masters & parents that will speak so 〈◊〉 & 〈◊〉 before their children & servants, that it is out of measure: & not only that, but 〈◊〉 will also swear in the presence of their children, yea they will teach them to swear. Our Saviour how earnestly he commanded usto beware of swearing, therefore parents ought to take 〈◊〉 〈◊〉, and specially such as be rulers over houses, or be 〈◊〉: if they do swear, all the household will swear to, for it is commonly seen that the servant followeth the 〈◊〉 of his 〈◊〉, when they be ill, but the servants The 〈◊〉 are not hasty fo 〈◊〉 en sample. are 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 their 〈◊〉 in goodness. and 〈◊〉 〈◊〉 〈◊〉 is so 〈◊〉 in an use, that we can say nothing at all, 〈◊〉 we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by god, or by my saith, or such 〈◊〉 〈◊〉 but there be some which when they be 〈◊〉 decause of 〈◊〉 〈◊〉 they will say 〈◊〉 will not believe me 〈◊〉 I 〈◊〉 〈◊〉 is a token that they have been great liars. For 〈◊〉 true man is to 〈◊〉 〈◊〉 without 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certain 〈◊〉 that when a man 〈◊〉 not 〈◊〉, or hath not a 〈◊〉 to break this law of god, 〈◊〉 is to 〈◊〉, he is I 〈◊〉 〈◊〉 〈◊〉 neither 〈◊〉 any 〈◊〉 〈◊〉 〈◊〉, to do 〈◊〉 〈◊〉 〈◊〉 Swearing and lying 〈◊〉 for because swearing is as well forbidden as lying, & lying, as swearing: therefore he 〈◊〉 maketh no 〈◊〉 in the one, will make less 〈◊〉 in the other. I myself have had 〈◊〉 in usage to say in my earnest matters: yea by S. Mary: and such like things, which in deed is nought. For we are commanded not to swear at al. Therefore 〈◊〉 unto them that sweareth, that 〈◊〉 their neighbours or their children by swearing, or other-wickednes. For it were better that a 〈◊〉 were hanged about our neck then to offend any body: that is to say, he were better to be killed bodily, to suffer 〈◊〉 Agaeat 〈◊〉 to be soon offended. punishment bodily, for they that offend, they be 〈◊〉 of their neighbours. But we are faulty the most part of us, two manner of ways: first we willbe offended when there is no offence given, and again we will be bold to do 〈◊〉 thing whereby our neighbour may be 〈◊〉 offended. But he 〈◊〉 is a charitable man, will not be lightly 〈◊〉: for certainly it is a great fault to be rashly offended. And to judge our neighbours deings to be nought and wicked, afore we know the truth of 〈◊〉 matter: For we cannot see the hearts of men. Therefore 〈◊〉 long as 〈◊〉 thing 〈◊〉 not openly wicked, let us not be offended. Again, if the 〈◊〉 be necessary & good, let us not fear 〈◊〉 ces: yet we must take heed 〈◊〉 we walk charitably. We have a liberty in the gospel, yet 〈◊〉 must take heed that we use that 1 Cor. 6 same liberty aright, according unto the rule of charity: for s. 〈◊〉 saith, o nnia 〈◊〉 〈◊〉 sod non omnia conducunr, All 〈◊〉 are 〈◊〉 unto me, but not all things perfect. I must 〈◊〉 with him, that is weak in 〈◊〉: As for an ensample, we may eat flesh upon fridays by gods word, if there were not a law made by the king and his most honourable 〈◊〉: if there were no law (I say) than I might cate 〈◊〉 upon friday: yet for 〈◊〉 that we must use our liberty so that the use of it may 〈◊〉 our neighbour, or 〈◊〉 it when it may do harm. So like as my liberty must be subject to charity, so my charity must be agreeable to the 〈◊〉 of the faith: for Thessa. v 〈◊〉 〈◊〉 of 〈◊〉. we may by no means leave the truth, leave gods word, 〈◊〉 che we must most steadfastly keep. We have a law that saith, Abomni specie mala abstinete, So that it is not a small matter to be a 〈◊〉. We read a story that one Attalus & Baldwine were cast into prison, for gods religions sake, in which prison 〈◊〉 were some which would not cate 〈◊〉, 〈◊〉 drink wine. Now the same Attalus was instruct of god 〈◊〉 he should monish those prisoners their rigorousness, which 〈◊〉 did. And so at the length brought them to 〈◊〉 their foolishness. But we can not do so here in England. For our 〈◊〉 is taken away by a law, if there were no such law, them we might eat as well 〈◊〉 upon fridays as upon holy 〈◊〉. And this Refraining of flesh is a matter of policy. law is but a matter of policy, not of religion or holiness: and we ought to live according unto 〈◊〉 laws of 〈◊〉 realm, made by the kings 〈◊〉: for in all manner of things we 〈◊〉 to 〈◊〉 ourselves 〈◊〉 the hedges of the laws: in eating & 〈◊〉 king, in apparel, in pastimes. In summa, our whole conver 〈◊〉 should be agreeable unto the laws. For scripture saith, 〈◊〉 i Peter. 〈◊〉. we should be obedient to all manner of ordinances, made by the lawful magistrate: therefore we must spend our life, & take our 〈◊〉, so that it may stand with the order of the reaim. 〈◊〉 〈◊〉 we would have in consideration these offences, to take 〈◊〉 de of giving offences. And again to beware of 〈◊〉 or rashness to 〈◊〉 or condemn our brother: for to be offended haste lie is against charity. But the world is so full of offences, and so ready to be offended, that I think if our saviour were here upon earth again as he hath been bodily, and should talk with a woman at the well as he did once, I think that there would some be found amongst us, which would be offended with him, they would think that he had been nought with her: 〈◊〉 I pray yond beware of rash 〈◊〉 and rash 〈◊〉. If Rash 〈◊〉 ces must be 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉. my neighbour doth somwaht whereby I am 〈◊〉, let me go unto him, and speak with him: but to judge him by and by without knowledge, that same is nought. And further we must follow this rule, Nemo quod suunest 〈◊〉, sed quod al terius, No man shall seek his own 〈◊〉 but his neighbours. I must ufe my liberty, so that my neighbour may not 〈◊〉 hurt by it, but rather 〈◊〉. So did S. Paul, when he 〈◊〉 〈◊〉, & at another time, when be perceived 〈◊〉 the people was stout in defending the ceremonies of the law he would not 〈◊〉 〈◊〉. Now when the disciples of John were gone, than he beginneth to speak to the people of John Baptist: for our 〈◊〉 had a respect to 〈◊〉, to bis 〈◊〉 mation, lest the people should think that 〈◊〉 were in 〈◊〉 of him, whether he were 〈◊〉 or not. What went ye out in 〈◊〉 wilderness to 〈◊〉 A read that is 〈◊〉 of the 〈◊〉 There was once an old man which counseled a young man, 〈◊〉 〈◊〉 should 〈◊〉 council 〈◊〉 by an old 〈◊〉 be like as a read, he should be ruled as the world goeth: for a read never breaketh but it followeth the wind which way socuer it bloweth, the ocke tree sometimes breaketh because she will not bend. But Christ speaketh these words to the greats commendation of 〈◊〉, because of his steadfastness: there be many reeds now adaiss in the world, many men will go with the world. But religion ought not to be subject unto policy Many re des in he 〈◊〉 〈◊〉. but rather policy unto religion. I fear me there shallbe a great number of us reeds when there shall come a persecution, that we must suffer for god's word sake. I fear me there will be a great many that will change, which will not be constant as John was. When a man is in the wrong or exronious way, than he may and should change: but 〈◊〉, saith Saint Paul, we must endure and stand 〈◊〉 in that which is good and right, in god's word we should stand fast, but not in 〈◊〉. So that first we must see that we be right, and afterward we must stand. This is a great praise where with our 〈◊〉 praised 〈◊〉, for it is God goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no small matter to be praised of him which 〈◊〉 〈◊〉 the least thoughts of all men. 〈◊〉 what went ye out to 〈◊〉 A man clothed in soft ray meant: be hold they that were soft raiments are in kings Clergy menought not to 〈◊〉 fine 〈◊〉. houses. Here in these words our Sautour condemned not 〈◊〉 gear, as Silk, Sattyne, 〈◊〉: for there is nothing so 〈◊〉 but it may be worn, but not of every body, kings and great men are allowed to wear such fine gear: but 〈◊〉 he was a clergy man, it behoved not him to wear such gear: peradventure if he had been a slatterer as some be now a days, than he might have gotten such gear, but 〈◊〉 knowing his office, knew well enough that it behoved not him to wear such fine gear: but how our clergy men were then, and with what 〈◊〉 I can not tell; but I can tell that it behoveth not unto them to wear such delicate things. Sainete 〈◊〉 〈◊〉 disallow gorgeousness in women, how much more than in men: for a man would thynks that women should have more liberties in such trifles, but holy Scripture disalloweth it: and not only in women, Men 〈◊〉. stand by the 〈◊〉 〈◊〉 and contra. but also in men. For he nameth women, because they are more given to that vanity them men be. For Scripture useth sometimes by this word women, to understand men too. And again by the word 〈◊〉 it understandeth women too. For else we should not 〈◊〉 in all scripture that women should be baptized. Here were a good place to speak against our clergy men, which go so gallauntlye now adays. I hear say, that some of them wear velvet shoes, and velvet 〈◊〉: such fellows are more meet to dance the morris dance, then to be admitted to preach. I pray God amend such wordly fellows, for 〈◊〉 they be not meet to be preachers. 〈◊〉 I will make an end, as concerning offences: peradventure ye will say how chanceth it that God suffereth such 〈◊〉 in the 〈◊〉 Answer: 〈◊〉 sunt iuditia altissimi, The 〈◊〉 of the Rom. xi. most highest are inscrutable, god can use them to 〈◊〉 purpo says: therefore he saith, 〈◊〉 est ut scandala veniant, them ye will say: why should we then be damned for offences, when offences are needful? Answer. When we do ill, we shall receive our reward for our illness: for it is no thanks to us when god can use them to good purposes, we ought to be punished when we do nought. Therefore the best is to beware and take heed of offences, & all other ungodliness and live uprightly in the fear of god. So that we may inherit the life 〈◊〉 which he hath prepared for us from the beginning of the world, which grant us god the father, god the Son, and God the holy ghost, one god and three per sons, now and ever world without end. Amen. FINIS. 27 SERMONS PREAched by the right Reverend father in God and constant Matir of jesus Christ, Master Hugh Latimer, as well such as in times past have been printed, as certain other coming to our hands of late, which were yet never set forth in print. Faithfully perused & allowed according to the order appointed in the queens majesties Injunctions. 1. His sermon Ad clerum. 2. His fourth sermon upon the plough. 3. His .7. sermons before king Edward. 4. His sermon at Stamforde. 5. His last sermon before king Edward. 6. His .7. sermons upon the lords prayer. 7. His other. 9 sermons upon certain Gospels and Epistles. ¶ Imprinted at London by john Day, dwelling over Aldersgate. ¶ Cum gratia & privilegio Regiae May. statis, per septenium. Anno. 1562. The Sermon that the Reverend Father in Christ Hugh Latimer Bishop of worcester, made to the clergy, in the 〈◊〉, before the Parliament began, the. 9 day of june, the. 18. year of the reign of our 〈◊〉 Lord King 〈◊〉 the. viii. Now translated out of latin into English, to 〈◊〉 that things well said to a 〈◊〉 may be understand of many, and do good to all them that 〈◊〉 to 〈◊〉 the truth. Filii huius seculi. etc. Luc. 16. 〈◊〉, ye be come together 〈◊〉 day (as far as I perceive) to hear of great 〈◊〉 weighty matters: Ye be come together to entreat of things that 〈◊〉 appertain to the common wealth. This being thus, ye look (I am assured) to hear of me, which am commanded to make as a preface, this exhortation (albeit I am unlearned and unworthy) such things as shallbe much meet for this your assemble. I therefore not only very desirous to 〈◊〉 the commandment of our primate, but also right greatly coveting to serus & 〈◊〉 all your expectation: lo, briefly and as 〈◊〉 as I can, will speak of matters, both worthy to be heard in your Congregation, and also of such as best shall become mine office in this place. That I may do this the more 〈◊〉, I have taken, that notable sentence, in Luke. 〈◊〉. which our Lord was not afraid to pronounce: The children of this world to be much more prudent and politic, than the children of light in their generation. Neither I will be afraid, trusting that he will aid and guide 〈◊〉 to use this sentence, as a ground and foundation of all such things, as hereafter I shall speak of. Now I suppose that you see right well, being men of such learning, for what purpose the Lord said this, and that ye 〈◊〉 no 〈◊〉 to be holpen with any part of my labour in this have no need to be holpen with any part of my labour in this thing. But yet, if ye will pardon me, I will wade somewhat deeper in this matter, and as nigh as I can, fetch it from the first original beginning. For undoubtedly ye may much maruayl at this saying, if ye well ponder both what is said; and who saith it. Define me 〈◊〉 these three things, what prudence is, what the world, what light, and who be the Children of the world, who of the light, see what they signify in scripture. I marvel if by & by ye all agree, that the children of the world should be wiser than the Children of the light. To come somewhat nighec the matter, thus the Lord 〈◊〉: ¶ There was a certain rich man, that had a Steward, which was accused unto him that he had 〈◊〉 and wasted his goods. This rich man called his Steward to him and said: What is this that I hear of thee: Come, make me an account of thy steward ship: Thou mayest no longer bear this office. Brethren, because these words are so spoken in parable, 〈◊〉 are so wrapped in wrynkels, that yet they 〈◊〉 to have a face and 〈◊〉 of a thing done in deed, and like an history, I think it much profitable to tarry somewhat in them. And though we may perchance sinned in our hearts to believe all that is there spoken to be true: yet I doubt whether we may abide 〈◊〉, that 〈◊〉 words of Christ do pertain unto us, and 〈◊〉 us of our duty, which do and live after such sort, as though Christ when he spoke any thing, had as the time served him, served his turn, and not regarded the time that came after him, neither provided for us, or any matters of ours, as some of the Philosopher's thought, which God is no 〈◊〉 〈◊〉 said, that God walked up and down in heaven, and thinketh never a 〈◊〉 of our affairs. But my good 〈◊〉, err not you so, stick not you to such your imaginations. For if ye inwardly beheld these words, if ye diligently role them in your minds, and after explicate and open them, ye shall see our 〈◊〉 much touched in these mysteries. Ye shall 〈◊〉 that god, by this example shaketh us by the noses, and pulteth us by the ears. Ye shall perceive very plain, that God setteth before our eyes in this similitude, what we ought most to flee, and what we ought soonest to follow. For Luke saith, the Lord spoke these words to his disciples. Wherefore let it be out of all doubt, that he spoke them to us, which even as we will be counted the successors and 〈◊〉 of Christ's disciples, so we be, if we be good dispensers, and do our duty. He said these things, partly to us, which spoke them partly of himself. For he is that rich man, which not only bad, but hath, and shall have evermore, I say not one, but many Stewards, even to th'end of the world. He is man, seeing that he is god & man. He is rich, not only Christ is rich. in mercy, but in all kind of riches. For it is he, that giveth us all things abundantly. It is he, of whose hand, we received both our lives, & other things necessary for the conservation of the same. What man hath any thing I pray you, but he hath received it of his plentifulness? To be short, it is he, that openeth his hand, and filleth all 〈◊〉 with his blessing, and not only giveth unto us, in most ample wise his bendiction. Neither his treasure can be spent, how much so Christ's treasure can not be spit ever he 〈◊〉 but, how much so ever we take of him, his treasure tarrieth still, ever taken, never spent. He is also the good man of the house, the church is his household, which ought with all diligence, to be fed with his word and his sacraments. These be his goods, most precious, the dispensation and administration whereof, he would Bishops & Curates should have. Which things. Paul affirmeth, saying: The office of Ministers. Let men esteem us, as the ministers of Christ, and dispensers of God's mysteries. But I pray you what is to be looked for in a dispensour? This surely, that he be found faithful and that he truly dispense & lay out the goods of the Lord, that he give meat in time, give it I say, & not sell it: meat I say, & not poison. For the one doth intoricate and slay the Mark master person eater, the other feedeth and nourisheth him. Finally, let him not 〈◊〉 and differre the doing of his office, but let him do his duty when time is, and need requireth it. This is also to be looked for, that he be one, whom God hath called, and put in office, and not one that cometh uncald, unsent for, not one that of himself presumeth to take honour upon him. What is to be looked for? Surely, if all this that I say, be required in a good Minister, it is much lighter to require them all in every one, then to find one any where, that hath them al. Who is a true and a faithful Steward? He is true, he is faithful, that coineth no new money, but taketh it ready coined A faithful Steward. of the good man of the house, and neither changeth it, ne 〈◊〉 it, after it is taken to him to spend, but spendeth even the self same, that he had of his Lord, and spendeth it as his lords commandment is, neither to his own advantage uttering it, nor as the lewd servant did, hiding it in the ground. Brethren, if a faithful steward ought to do, as I have said, I pray you ponder and examine this well, whether our 〈◊〉 and Abbots, Prelates and Curates have been hitherto faithful stewards or no? Ponder, whether yet many of them be, as they should be or no. 〈◊〉 ye to, 〈◊〉 me now, as your conscience leadeth you (I will let pass to speak of many other) was there not some, that despising the Counter fai ters of gods coin. money of the Lord, as copper, and not current, either coined new themselves, or else uttered abroad newly coined of other, some time either adulterating the word of God, or else mingling it (as taucrners do, which brew and utter the evil and good both in a pot) sometime in the 〈◊〉 of God's word blowing out the dreams of men? While they thus preached to the people, the redemption that cometh by Christ's death to serve only them that died before his coming, that were in the time of the old testament, and that now since redemption, and forgiveness of sins purchased by money, and devised of men, is of efficacy, and not redemption purchased by Christ. They have a wonderful pretty 〈◊〉, to persuade A proof of 〈◊〉. this thing, of a certain married woman, which when her husband was in purgatory, in that 〈◊〉 sornace, that hath burned away so many of our pens, paid her husbands ransom, and so of duty claimed him to be set at liberty: 〈◊〉 they thus preached to the people, that dead images (which at the Dead images. first, as I think, were set up only to, represent things absent) not only aught to be covered with gold, but also ought of all faithful and christian people, yea in this scarceness and penury of all things, to be clad with silk garments, and those also laden with precious gems and 〈◊〉. And that beside all this, they are to be lighted with aware candles, both within the church and without the church, yea at none days, as who should say, here no cost can be to great, where as in the mean time, wese Christ's faithful & lively images, bought with no less price, than with his most precious blood, alas alas, to be an hungered, a thirst, a cold, and to lie in darkness, wrapped in all wretchedness, yea to lie there, until death take away 〈◊〉 miseries: While they preached, these wilworks, 〈◊〉 that come but of our own denotion, although they be not so necessary, as the works of mercy, and the precepts of God, yet they said, & in the pulpit, that wilworks were more principal, more excellent, & (plainly to utter what they mean) more acceptable to God, then works of mercy: as though now man's inventions & fancies, could please God better than gods precepts, or strange things better than his own: while they thus preached, that more fruit, more devotion cometh of the beholding of an image, though it be but a Pater noster while, than is gotten by reading & contemplation in scripture, though ye read and contemplate therein 〈◊〉 years space. Finally, while they preached thus, soul's 〈◊〉 in purgatory, to have most need of our help, & that they can have no aid, but of us in this world, of the which two, if the one be not false, yet at the least it is ambiguous, uncertain, doubtful, & therefore rashly & arrogantly with such boldness affirmed in the 〈◊〉 of people, tother by all men's opinions is manifestly false. I let pass to speak of much other such like countrefayte doctrine, which hath been blasted & blown out by some for the space of. three hours together. Be these the christian and divine mysteries, and not rather the dreams of men? Be these the faithful dispensers of God's mysteries, and not rather false dissipatours of them? whom god never put in of fice, but rather the Devil set them over a miserable family, More 〈◊〉 if they preached never. 〈◊〉 an house miserably 〈◊〉 and entreated. Happy were that people, if such preached seldom. And yet it is a wonder to see these, in their generation, to be much more prudent and politic, than the faithful ministers are in their generation, while they go about more prudently to 〈◊〉 men's 〈◊〉, than these do, to hold up God's 〈◊〉. Thus it contmeth to pass, that works lucrative, will works, men's fancies reign & christian works, necessary works, fruitful works, be trodden under the foot. Thus the evil, is much better set out by evil men, then is the good, by good men: because the evil be more wise, then be the good in their generation. These be the false Stewards, whom all good & faithful men every day accuse unto the rich master of the household, not without great heaviness, that they 〈◊〉 his goods, whom he also one day will call to him, & say to them as he did to his steward, when he said: what is this that I hear of thee? Here God partly wondereth at our ingratitude & perfidy, partly chideth us for them, and being both full of wonder, & ready to chide, asketh us, what is God is ready to chide. this, that I hear of you? As though he should say unto us, all good men in all places, complain of you, accuse your avarice, your ex actions, your tyranny. They have required in you a long season, & yet require diligence & sincerity, I commanded you that withal industry & labour, ye should feed my sheep: ye earnestly feed yourselves, from day to day, wallowing in delights & idleness. I commanded you, to teach my commandments, & not your fancies, & that ye should seek my glory & my vantage: you teach your own traditions, & seek your own glory & profit. You preach very seldom, & when ye do preach, ye do nothing but cumber them that preach truly, as much as lieth in you, that it were much better, such not to preach at all, than so perni 〈◊〉 to preach. Oh, what I hear of you? You that ought to be my preachers. What other thing do you, than apply all your study hither, to bring all my preachers to 〈◊〉, shame, contempt, yea more than this, ye pull them into perils, into prisons, & as much as in you lieth, to cruel deaths. To be short, I would, that Christian people should hear my doctrine, and at their convenient leisure, read it also, as many as would: your care is not, that all men may hear it, but all your care is, that no lay man do read it. Surely being afraid, lest they, by the reading, should understand it, & understanding, learn to rebuke our slothfulness. This is your generation, this is your dispensation this is your wisdom. In this generation, in this dispensation, you be most politic, most witty. These be the things that I hear of your 〈◊〉, I wished to hear better report of you. Have ye thus deceived me? or have ye rather deceived yourselves? Where I had but one house, that is to say, the church, & this so dearly beloved of me, that for the love of her, I put myself forth to be slain, & to shed my blood: this Church at my departure, I committed unto your charge, to be fed, to be nourished, & to be made much of. My pleasure was, ye should occupy my place, my desire was, ye should have 〈◊〉 like love to this Church, like fatherly affection, as I did. I made you my Vicars, yea in matters of most importance. For thus I taught openly: He that should hear you, should Luke. x. hear me: He that should despise you, should despise me. I gave you also keys, not earthly keys, but heavenly, I left my goods, that I have evermore most highly esteemed, that is, my Math. xvi. word & sacraments, to be dispensed of you. These 〈◊〉, I gave you, & do you give me these thanks? Can ye find in your hearts, thus to abuse my goodness, my benignity, my 〈◊〉? Have 〈◊〉 thus deceived me? No no, ye have not deceived me, but yourselves. My gifts & benefits toward you shall be to your greater damnation. Because ye have contemned the lenity & clemency of the master of the house, ye have right well desexued to abide the rigour & severity of that judge. Come forth them, let us see account of your stewardship. An horrible & fearful sentence. Ye may have no longer my goods in your hands. A voice to weep at, and to make men tremble. You see brethren you see, to what evil, the evil stewards must come to. Your labour is paid for if ye can so take heed, that no such sentence be spoken to you, Nay, we must all take heed, lest these 〈◊〉 one day take place in us. But lest the length of my sermon offend you to sore, I will leave the rest of the Parable, and take me to the handling of the end of it, that is, I will declare you, how the children of this world be more witty, craf ty and subtle, then are the children of the light in their generation. Luke. 〈◊〉. Which sentence, would God it lay in my poor tongue, to explicate with such light of words, that I might seem rather to have painted it before your eyes, then to have spoken it: and that you might rather seem, to see the thing, them to here it. But I confess plainly, this thing to be far above my power. Therefore this being only left to me, I wish for that I have not, & am sorry, that that is not in me which I would so gladly have That is, power so to handle the thing that I have in hand, that all that I say, may turn to the glory of god, 〈◊〉 〈◊〉 health, & the 〈◊〉 of 〈◊〉 body: wherefore I pray 〈◊〉, to 〈◊〉 with me unto God, & that in your petition you desire, that 〈◊〉 two things, he vouchsafe to grant us, first a 〈◊〉 for me to speak rightly, next, ears for you, that in hearing me, ye may take profit at my hand: & that this may come to effect, you shall Two thine. ges to be 〈◊〉 for. desire him, unto whom our Master Christ bade we should pray, saying even the same prayer, that he him 〈◊〉 institute, Pater noster. Wherein ye shall pray for our most gracious sovereign Lord that king, chief & supreme head of the church of England, under Christ, & for the most excellent, gracious, & virtuous Lady Queen jane, his most lawful wife, & for all his, whether they be of the clergy or 〈◊〉, whether they be of the nobi lity, or else other his grace's subjects: not forgetting those, that being departed out of this 〈◊〉 life, now sleve in that sleep, of peace, & rest from their labours, in quietness, & in peaceable 〈◊〉, faithfully, lovingly, & patiently looking for that, that they clearly shall see, when God shallbe so pleased. For all these, & 〈◊〉 grace necessary, ye shall say unto god, god's prayer Pater noster. Filii huius seculi. etc. Luc. 16. CHrist in this saying, touched the sloth and 〈◊〉 of his, and did not allow the fraud and subtlety of other: neither was glad, that it was in deed 〈◊〉 he had said, but complained rather, that it should be so: as many men speak many things, not that they ought to be so, but that they are wont to be so. Nay, this grieved Christ that the children of this world, should be of more policy, than the children of light, which thing was true in Christ's time, and now in our time is most true. Who is so blind, but he seeth this clearly, except perchance there be any, that can not discern the children of the world, from the children of lyghtThe children of the world, conceive & bring forth more prudently, and things conceived and brought forth, they 〈◊〉 and conserve with much more policy, then do the children of light. Which thing is as sorrowful to be said, as it seemeth absurd to be herd. When ye hear the children of the world, you understand the world, as a father. For the world is father of many children, not by first creation and work, but by imitation and love. He is not only a father, but also the son of an other father. If ye know once his father, by and by ye shall know his children. For he that hath the devil to his father, Prince of the world, the devil. must needs have divellysh children. The devil is not only taken for father, but also for prince of the world, that is, of worldly folk. It is either all one thing, or else not much different, to say, children of the world, and children of the 〈◊〉, according to that, that Christ said to the jews, ye are of your john. 10. father the devil: where as undoubtedly he spoke to children of this world. Now seeing the Devil is both author and ruler of the darkness, in the which the children of this world walk, or to say better, wander, they mortally hate both the light, & also the children of light. And hereof it cometh, that the children of light never, 〈◊〉 very seldom, lack persecution in this world, unto which the children of the world, that is of the devil bringeth them. And there is no man but he seeth that these use much more policy in procuring the hurt & damage of the good, than those in defending themselves. Therefore brethren, gather you the disposition & study of the children, by the disposition & study of the fathers. Ye know this is a proverb much used: an evil crow, an evil egg. Then the children of this world that are known to have so evil a father, that world so evil a grandfather, A 〈◊〉 pedigree. the devil cannot choose but be evil. Surely the first head of their auncestie, was that deceitful serpent the devil, a monster monstrous above all monsters. I cannot wholly express him, I wots not what to call him, but a certain thing all together made of the hatred of God, of mistrust in God, of liings, deceits, persuries, A description of the devil. discords, manslaughters, & to say at one word, a thing concrete, heaped up, & made of all kind of mischief. But what the devil mean I, to go about to descrive particularly the devils nature, when no reason, no power of man's mind can comprehend it. This alonely I can say grossly & as in a sum, of the which all we (our hurt is the more) have experience, the devil to be a stinking sentine of all vices, a foul filthy channel of all mischiefs, & that this world his son, even a child 〈◊〉 to have such a parent, is not much unlike his father. Then this devil being such one as can never be unlike himself: Lo of Envy, his well-beloved Leman he begat the world, & after left it with Discord at nours. Which world, after that it came to man's state, had of many Concubines, ma The Mothers of the 〈◊〉 children. ny Sons. He was so fecund a father, & had gotten so many children of lady Pride, dame gluttony, maistres Avarice, lady Lechery, & of dame subtlety: that now hard and scant, ye may find any corner, any kind of life, where many of 〈◊〉 children be not. In court, in cowls, in cloisters, in rotchets, be they never so white, yea, where shall ye not find them. How be it, they that be secular & lay men, are not by and by children of the world, ne they children of light that are called spiritual, and of the Clergy. No no, as ye may find among the Laity many children of light, so among the Clergy (how much so ever we arrogate these holy titles unto us, and think them only attributed to us: Vos estis lux mundi, pe Math. v. culium Christi. etc. Ye are the light of the world, the chosen people of Christ, a kingly priesthood, an holy nation, & such I. Peter. ij. other:) Ye shall find many children of the world, because in all places the world getteth many children. Among the Say people, the world ceaseth not to bring to pass, that as they be called worldly, so they are worldly in deed, driven headlong by worldly desires, in so much that they may right well seem to have take as well the manners, as the name of their father. In the clergy, the world also hath learned away, to make of men spiritual, world lynge, yea & there also to form worldly children, where with great pretence of holiness, & crasty cou lour of religion, they utterly desire to hide & cloak the name Worldligs ashamed of their father of the world, as though they were ashamed of their father, which do execrate & detest the world (being nevertheless their father) in words & outward signs, but in heart & work they col & kiss him, & in all their lives declare themselves to be his babes, insomuch that in all worldly points, they far pass & surmount those, that they call Seculars, lay men, men of the 〈◊〉. The child so diligently followeth the steps of his father, never destitute of the aid of his grandfather. These be our holy holy men, that say they are dead to the world, when no men be more lively in worldly things, than some of them be. But let them be in profession & name, most farthest from the world, most alienate from it, yea so far, that they may seem to 〈◊〉 no occupying, no kindred, no affinity, nothing to do with it: yet in their life & deeds, they show themselves no 〈◊〉, but right begotten children of the world, asy ᵗ which the world long sithence had by his dear wife dame Hypocrisy, & since hath brought them up & multiplied them to more than a good many, 〈◊〉 them to much, to much, all be it they swear by all he Saints & the Saints to, that they know not their father, nor mother, neither the world, nor hypocrisy, as in deed they can semble & dissemble all things, which thing they might learn wonderful well of their parents. I speak not of all religious men, but of those that the world hath fast knit at his girdle, even in the midst of their religion, that is, of many, & more than many. For I fear, least in all orders of men, the better, I must say, the greater part of them be out of order, & children of the world. Many of these might seem ingrate and unkind children, that will no better acknowledge and rccognise their parents in words & outward 〈◊〉, but abrenounce & cast them of, as though they hated them as dogs, and serpents. Howbeit they, in this wise, are most grateful to their parents, because they be most like them, so lively representing them in countenance & conditions, that their The lively images of the world. parcntes seem in them to be young again, for as much as they ever say one, & think an other. They show themselves to be as sober, as temperate, as Curius the Roman was, & live every day, as though all their life were a shroving time. They be like their parents I say, in as much as they in following them, seem & make men believe they hate them. Thus Grandfather devil, father world, & mother Hypocrisy, have brought, them up. Thus good obedient sons have borne away their parents commandments, neither these be solitary, how religious, how mocking, how munking, I would say; 〈◊〉 they be. O ye 〈◊〉 lay this to my charge, that Monachus & Solitarius signifieth all one. I grant this to be so, yet these be so solitary that they he not alone, but accompanied with great flocks 〈◊〉 Fraternities. And I marvel if there be not a great sort of Bishops & 〈◊〉, that are brethren germane unto these, & as a great sort, so even as right borne, & worlds children by as god title as they. But because I cannot speak of all, when I say pre 〈◊〉, I understand bishops, Abbots, Priors, 〈◊〉, deans, and other, of such sort, that are now called to this 〈◊〉, as I so, to entreat hereof nothing, but of such matters as both appertain to the glory of Christ, and to the wealth of the people of England. Which thing I pray God they do as earnestly as they ought to do. But it is to be feared, lest as Light hath many her Children here, so the world hath sent some of his whelps hither. amongs the which I know 〈◊〉 of 〈◊〉 opinions agrce 〈◊〉 〈◊〉 they be togcther. there can be no concord nor unity, albeit they be in one place, in one congregation, I know there can be no agreement 〈◊〉 these two, as long as they have minds so unlike, and so contrary affcctions, judgements so utterly divers in all poyntens. But if the children of this world be either more in number, or more prudent than the Children of Light, what then availeth us to have this Convocation? Had it not been better we had not been called together at all? For as the children of this world be evil, so they breed and bring forth things evil, and yet there be more of them in all places, or at the least they be more politic, than the children oflyght in their generation. And here I speak of the generation, where by they do engender, and not of that whereby they are engendered, because it should be to long to intceate, how the 〈◊〉 oflyght are engendered, and how they come in at the 〈◊〉 and how the children of the world be engendered, and come in an other 〈◊〉. How be it, I think all you that be here were not engendered after one generation, neither that ye all came by your promotions after one manner. God grant that ye, worldly engendered, must engender worldli engendered worldly, do not engender worldly: And as now I much pass not how ye were engendered, or by what means ye were promoted to those dignitics, that ye now occupy: so it be honest, good, and profitable, that ye in this your Consultation shall 〈◊〉 and engender. The end of your Convocation shall show what ye have done, the fruit that shall come of your consultation, shall show what generation ye be of. For what have ye done hitherto I pray you, these. 〈◊〉. years and more? What have ye engendered? what have ye brought forth? what fruit is come of your long and great assemble. What one thing, that the people of England hath 〈◊〉 〈◊〉 better of an hear? or you yourselves, either more accepted. before God, or better discharged toward the people, committed unto your cure? For that the people is better learned and taught now, than they were in time past, to whether of these aught we to attribute it, to your industry, or to the providence of God, and the foreseeing of the king's grace? Dughte we to thank you, or the kings highness? Whether 〈◊〉 other 〈◊〉, you the king, that ye might preach, or he you, by his letters, that ye should preach ofter? Is it unknown think you, how both ye and your Curates were in manner by violence enforced to let books to be made by you, but by profane and lay persons, to let them, I say, be sold abroad, and red for the instruction of the people? I am bold with you, but I speak latin, and not english, to the clergy, not to the 〈◊〉, I speak to you being present, & not behind your backs. 〈◊〉 spcaketh latine. God is my witness, I speak, what so ever is spoken, of the good will that I bear you, God is my witness, which knoweth my heart, and compelleth me to say, that I say. Now I pray you, a God his name, what did you so great fathers, so many, so long a season, so oft assembled together? What went you about? what would ye have brought to pass Two noble acts. two things taken away? The one, that ye (which I heard) burned a dead man: the other, that ye (which I felt) went about to burn one being alive. Him, bccause he did, I can not tell how, in his testament withstand your profit: in other points, as I have heard, a very good man, reported to be of an honest life, while he lived, full of good works, good both to the Clergy, and also to the Laity, this other, which truly never hurt any of you, ye would have raked in the coals, be cauc he would not subscribe to certain Articles, that tooks away the supremacy of the King. Take away these two noble acts, and there is nothing else left, that ye went about, that I know, saving that I now remember, that somewhat ye attcmpted against Erasmus, all be it as yet nothing is come to light. Ye have oft 〈◊〉 in consultation, but what have ye done? Ye have had many things in deliberation, but what one is put forth, whereby either Christ is more glorificd, or else Christ's people made more holier? I appeal to your own conscience. How chanced this? how came this thus? because there were no children of light, no children of God amongs you, which setting the world at nought, would study to illustrate the glory of God, and thereby show themselves 〈◊〉 oflyght? I think not so, certainly I think not so. God 〈◊〉, that all you: which were gathered together, under the pretence oflyght would be children of the world. Then why happened this? Why I pray you: Perchance either because, the children of the world, were more in number, in this your congregation, as it oft happeneth, or at the lest of more policy than the children of light in their generation. Whereby it might very son be brought to pass, that those were much more stronger, in gendering the evil, than these in producing that good. The children of light have policy, but it is like the policy of the serpent, & is joined with 〈◊〉 simplicity. They Children of lyghts' policy. ingendre nothing but simply, faithfully, and plainly, even 〈◊〉 doing all that they do. And therefore they may with more facility be cumbered in their engendering, and be the more ready to take injuries. But the children of this world, have worldly policy, forely craft, lyonlyke cruelty, power to do hurt, more than either 〈◊〉 or Basiliscus, engendering & doing all things fradulently, deceitfully, guilefully. Which as Nembrothes & such sturdy and stout hunters, being full of simulation and dissimulation, before the Lord, deceive the children of light, and cumber them easily. Hunter's go not forth in every man's sight, but do their affairs closely, and with use of guile and deceit, ware every day more craftier than other. The children of this world by like crafty hunters, they be misnamed children oflyghte, for as much as they so hate light, & so study to do the works of darkness. If they were the children of light, they would not love darkness. It is no marvel, that they go about to keep other in darkness, seeing they be in darkness, from top to toe overwhelmed with darkness, darker than is the darkness of hell. Wherefore it is well done, in all orders of men, but in especial in the order of prelate's, to put a difference between children of light, and children of the world, because great deceit ariseth, in taking the one for the other. Great imposture cometh, when they that the common people take for the light, go about to take the sun and, the light out of the world. But these be easily known, both by the diversity of minds, and also their armours. For where as the children of light are thus minded, that they seek their 〈◊〉, wealth, and profit, with loss of their own commodities, & oft times with jeopardy of their life: The children of the world, contrary wise, have such stomachs, that they wylisoner see them dead, that doth them good, then sustain any loss of temporal things. The armour of the Armour of the children of light. children of light, are first the word of God, which they 〈◊〉 set forth, and with 〈◊〉 diligence put it abroad, that as much as in them lieth, it may bring forth fruit: after this, patience & prayer, with the which in all adversities the Lord comforteth them. Other things they 〈◊〉 to God, unto whom they leave all revengement. The armour of the children of the world, Armour of world's children. 〈◊〉 sometime frauds and deceits, sometime lies and 〈◊〉: By the first, they make their dreams, their traditions: by the second, they 〈◊〉 and confirm their dreams, be they never so absurd, never so against scripture, 〈◊〉, reason. And if any man resist them, even with these weapons they procure to 〈◊〉 him. Thus they bought Christ's death, the very lyghtit self: & obscured him after his death. Thust hay high every day the children of light, and obscure them, and shall so do, until the world be at an end. So that it may be ever true, that Christ said, The children of the world be wiser, etc. These worldings pull down the lively faith, and full confidence that men have in Christ, and set up an other faith, another confidence, of their own making: the children of 〈◊〉 contrary. These worldings set little by such works as God hath prepared for our salvation, but they extol traditions & works of their own invention: the children oflight contrary. The worldings, if they spy profit, gains, lucre in any thing, be it never such a trifle, be it never so pernicious, they preach it to the people, (if they preach at any time), & these things they defend with tooth & nail. They can scarce 〈◊〉 the abuses of these, all be it they be intolerable, least in disallowing the abuse, they lose part of their profit. The children of the light, contrary put all things in their degree, best highest, next, next, the 〈◊〉 lowest. They extol things necessary, christian, and commanded of God. They pull down wilworks feigned by men, and put them in their place. The buses of all thing they earnestly rebuke. But yet these things be so done on both parties, and so they both do gender, that children of the world show themself wiser than the children of light, and that frauds and deceits, 〈◊〉, and money, 〈◊〉 evermore to have the upper hand. I hold my peace, I will not say, how fat feasts and jolly banquets be jolly instruments to set forth worldly matters withal. Neither the children of Fat feasts & banquets the world, be only wiser, than the children of light, but are also some of them, among themself, much wiser than the other in their generation. For all be it, as touching the end, the generation of them all, is one: yet in this same generation, some of them have more craftily engendered, than the other of their fellows. For what a thing was that, that once every hundred year, was brought forth in Rome, of the children of this world, and with how much policy it was made, ye heard at Paul's cross, in the beginning of the last parliament. How some brought forth Canonisations, some Expectations, some pluralities, and unions, some 〈◊〉 quots, and dispensations, Things engendered at Rome. some pardons, and these of wonderful variety, some Stationaries, some 〈◊〉, some Pocularies for Drinkers, some manuaries for handlers of relics, some pedaries for pilgrims, some oscularies, for kissers: some of them engendered one, some other such features, and every one in that he was delivered of, was excellent, politic, wise, yea so wise, that with their wisdom they had almost made all the world fools. But yet they that begot and brought forth, that our old ancient purgatory pick purse, that that was suaged and couled with a franciscans cowl, put upon a dead man's back, to the The cowl cometh to late, that sins be gone before with the soul. fourth part of his sins, that that was utterly to be spoiled, and of none other, but of our most prudent Lord Pope, and of him as host as him listed: that satisfactory, that myssal, that scalary: they, I say, that were the wise fathers and genitors of this purgatory, were in my mind, the wisest of all their generation: and so far pass both the children of light, and also the rest of their company, that they both are but fools, 〈◊〉 compare them with these. It was a pleasant fiction, and from the beginning so profitable to the feyners of it, that almost, I dare boldly say, there hath been no emperor, that hath gotten more by taxes and tallages of them that were alive; them these the very and right begotten sons of the world got by dead 〈◊〉 the 〈◊〉 〈◊〉 worldings. men's tributes and gifts. If there be some in England, that would this sweting of the world to be with no less policy kept still, than it was borne and brought forth in Rome, who then can accuse Christ of lying? No no, as it hath been ever true, so it shall be, that the children of the world, be much wiser, not only in making their things, but also in conserving them. I 〈◊〉 not what it is, but somewhat it is, I wots, that some men be so loath to see the abuse of this monster, purgatory, which abuse is more than abominable. As who should say, there is none abuse in it, or else as though there can be none in it. They may 〈◊〉 heartily to love the old thing, that thus earnestly en devour them to restore him his old 〈◊〉. They would not set an hear by the name but for the thing They be not so ignorant (not they be crafty) but that they know, if the name come again, the thing will come after. Thereby it ariseth, that some men make their cracks, that they (maugre of all men's heads) have found purgatory. I can not tell, what is found. finders of things not lost. This, to pray for dead folks, this is not found, for it was never lost. How can that be found, that was not lost? 〈◊〉 subtle finders, that can find things (and God will) ere they be lost. For that coulysh deliverance, their scalarie losings, their popal spoliations, and other such their figmentes, they can not find, they can not find. No these be so lost, as they themselves grant, that though they seek them never so diligently yet they shall not find them, except perchance, they hope to see them come in again with their names. And that then money gathering may return again, and deceit walk a bout that country, and so stablish their kingdom in all kingdoms. But to what end this chiding between the children of the world, & the children of light, will come: only he knoweth, that once shall judge them both. Now to make haste, and to come some what nygher the end, go ye to good brethren and fathers, for the love of God go ye to, and seeing we are here assembled, let us do some thing, 〈◊〉 〈◊〉 we may be known to be the children of light. Let us do somewhat, lest we, which hitherto have been judged children of the world, seem even still to be so. All men call us 〈◊〉 lates, then seeing we be in counsel, let us so order ourselves, that as we be prelate's in honour and dignity, so we may be prelatcs: in holiness, benevolence, diligence, & sincerity. All men know, that we be here gathered, and with most fervent desire they anheale, breath, and gape for the fruit of our convocation, as our acts shall be, so they shall name us, so that now it lieth in us, whether we will be called children of the world, or children of light. Wherefore lift up your heads, brethren, and look about with your eyes, spy what things are to be reform in the church of England. Is it so hard, is itso great a matter for you, to see many abuses in the clergy, many in the laity? What is done in the arches? Nothing to be amendedWhat The Arches. do they there? Do they evermore rid the people's business and matters, or cumber and ruffle them? Do they evermore correct vice, or else defend it, sometime being well corrected in other places? How many sentences be given there in time, as they ought to be? If mensay truth, how many with Bishop's 〈◊〉 〈◊〉. out bribes? Dr if all things be well done there, what do men in bishops Consistories? Shall you ofter see the punishments assigned by the laws executed, or else money redemptions used in their stead? How think you by the Ceremonies, that are in England, oft times with no little offence of weak consciences, Ceremonies. contemned: more oftener with superstition so desyled, and so depraved, that you may doubt, whether it were better, some of them to tarry still, or utterly to take them away? Have not our forefathers complained of the number of ceremonies, of the superstition, and estimation of them? Do ye see nothing in our holy days? of the which very few Holidays. were made at the first, and they to set forth goodness, virtue & honesty: But sithence, in some places, there is neither mean nor measure in making new holy days: as who should say, this one thing is serving of God, to make this law, that no man may work. But what doth the people on these holy The day is holy if we be holy. days? Do they give themself to godiynes, or else ungodliness? See ye nothing brethren? If you see not, yet God seeth. God seeth all the whole holy days, to be spent miserably in drunkenness, in glozing, in strife, in envy, in dancing, dicing, idleness and gluttony. He seeth all this, and threateneth punishment for it. He seeth it, which neither is deceived in seeing, nor deceiveth when he threateneth. Thus men serve the Devil, for God is not thus served, all be it ye say, ye serve god. No the devil hath more service done unto him on one holy day, then on many working days. Let all these abuses be counted as nothing, who is he, that is not sorry, to see in so many holy days, rich and wealthy persons to flow in delicates, and men that live by their travail, poor men, to lack necessary meat and drink for their wives, and their children, and that they can not labour upon the holy days, except they will be cited & brought before our officials? Were it not the office of good prelate's, to consult upon these matters, and to seek some remedy for them? Ye shall see my brethren, ye shall see once, what will come of this our wynking. What think ye of these images that are had more than their Images. fellows in reputation? that are gone unto, with such labour and weariness of the body, frequented with such our cost, sought out and visited with such confidence? What say ye by these images, that are so famous, so noble, so noted, being of them so many and so divers in England? Do you think, that this preferring of picture to picture, image to image, is the right use, and not rather the abuse of images? But you will say to me, why make ye all these interrogations? And why in these your demands do you let and withdraw the good devotion of the people? Be not all things weldon, that are done with good intent, when they be profitable to us? So surely covetousness both thinketh and speaketh. Were it not better for us more for estimation, more meeter for men in our places, to cut away a 〈◊〉 of this our profit, if we will not cut away all, then to wink at such ungodliness, and so long to wink for alyttel lucre, specially if it be ungodliness and also 〈◊〉 unto you ungodliness? These be two things, so oft to seek 〈◊〉 of Saints. mere images, and sometime to visit the relics of saints. And yet as in those, there may be much ungodliness committed, so there may here some superstiti ombe hid, if that sometime we chance to visit pigs bones, in steed of saints pigs bones honoured, relics, as in time past it hath chanced (I had almost said) in England. Then this is to great a blindness, a darkness to sensible, that these should be so commended in sermons, of some men, & preached, to be done after such manner, as though they could not be evil done, which not withstanding are such, that neither God nor man commandeth them to be done. No, rather, men commanded them either not to be done at all, or else more slowlyer & seldomer to be done: for as much as our ancestors made this constitution. We command the Priests that they oft admonish the people, and in especial women, that they make no vows, but after long deliberation, consent of their husbands, and counsel of the Priest. The church of England in time passed made this constitution. What saw they, that made this decree? They saw the intolerable abuses of Images. They saw the perils, that might ensue, of going on pilgrimage. They saw, the superstitious difference that men made between image and image. Surely somewhat they saw. The constitution is so made, that in manner it taketh away all such pilgrimages. For it so plucketh away the abuse of them, that it leaveth either none, or else seldom use of them. For they that restrain making vows, for going of pilgrimage, restrain also pilgrimage. Seeing that for the most part, it is seen, that few go on pilgrimage, but vow makers, and such as by promise bind themself to go. And when, I pray you should a man's wife go on pilgrimage, if she went not, before she had well debated the matter with herself, and obtained the consent of her husband, being a wise man, and were also counseled by a learned Priest so to do? When should she go 〈◊〉 of, to these famous Images? For this the common people of England think to be going on pilgrimage, to go to some dead and notable image out of town, that is to say far from their house. Now if your forefathers made this constitution, and yet thereby did nothing, the abuses every day more & more increased, what is left for you to do? brethren and fathers, if ye purpose to do any thing, what should ye sooner 〈◊〉 〈◊〉. do, then to take utterly away, these deceitful and juggling Images? or else if ye know any other mean, to put away abuses, to show it, if ye intent to remove abuses. Me think if should be grateful and pleasant to you to mark the earnest mind of your forefathers, and to look upon their desire, where they say in their constitution, We command you, and not, we counsel you. How have we been so long a cold, so long slack in setting forth so wholesome a precept of the church of England, where we be so hot in all things, that have any gains in them, all be it they be neither commanded us, nor yet given us by counsel: as though we had leaver, the abuse of things should tarry still, than it taken away, lose our profit. To let pass the solemyne and 〈◊〉 bacchanals, the prescript miracles, that are done upon certain days in the Tligils and night what things. West part of England, who hath not hard? I think, ye have heard, of saint Blesis heart, which is at Maluerne, and of saint Algars bones, how long they deluded the people? I am afraid, to the loss of many souls. Whereby men may well conjecture, that all about in this realm, there is plenty of such juggling deceits. And yet hitherto ye have sought no remedy. But even still the miserable people is suffered, to take the false miracles for the true, and to lie still a sleep in all kind of superstition. God have mercy upon us. Last of all, how think you of matrimony? Is all well here? Matrimoni What of baptism? Shall we evermore in ministering of it, speak latin, and not english rather, that the people may know what is said and done? What think ye of these mass priests, and of the Masses themselves? What say ye? Be all things here so without abuses, that nothing ought to be amended? Your forefathers saw somewhat, which made this constitution, against the venality, and sale of Masses, that under pain of suspending, no priest should sell his saying of tricennals, or annals. What saw they, that made this constitution? What Priests saw they? what manner of masses saw they, trow ye? But at the last, what became of so good a constitution? God have mercy upon us. If there be nothing to be amended abroad, concerning that whole, let every one of us make one better. If there be neither abroad nor at home any thing to be amended, & redressed: My lords be ye of good cheer, be merry: & at the least because we have nothing else to do, let us reason the matter how we may be richer. Let us fall to some pleasant communication, after let us go home, even as good as we came hither, that is right begotten children of the world, & utterly worldings. And while we live here, let us all make bone cheer. For after this life, there is small pleasure, little mirth for us to hope for, if now there be nothing to be changed in our fashions. Let us say, not as Saint. Peter did? Our end approacheth nigh, this 〈◊〉. Peter. 4. is an heavy hearing: but let us say, as the evil servant said: It will be long ere my maistere come. This is pleasant. Let Math. 24. us beat our fellows. 〈◊〉 us eat & drink with drunkards. 〈◊〉. 12. 〈◊〉 as oft as we do not take away the abuse of things, so oft, we beat our fellows. As oft as we give not the people their true food, so oft we beat our fellows. As oft as we let them 〈◊〉 in superstition, so oft we beat them. To he short, as oft as we blind, lead them blind, so oft we beat and grievously strike our fellows. When we walter in pleasures and idleness, than we eat and drink with drunkards. But God will come, God will come, he will not tarry long away. He will come upon such a day, as we nothing look for him: and at such hour, as we know not. He will come, and cut us in pieces. He will reward us, as he doth the hypocrites. He will set us, where wailing shallbe my brethren, where gnashing of teeth shall be my brethren. And let here be the end of our tragedy, if ye will. These be the delicate dishes, prepared for worlds well beloved children. These be the wafers and ionketes, provided for worldly prelate's, wailing and gnashing of teeth. Can there be any mirth, where these two courses, last all the feast? Here we laugh, there we shall weep. Our teeth make merry here, ever dashing in delicates, there we shall be torn with teeth, and do nothing but gnash & grind our own. To what end have we now excelled other in policy? What have we brought forth at the last? Ye see brethren what sorrow, what punishment is provided for you, if ye be worldings. If ye will not thus be vere, be not ye the children of the world. If ye will not be the children of the world be not stricken with the love of worldly things, lean not upon them. If ye will not die eternally, live not worldly. Come go to my brothers go to, I say again, & once again, go to, leave the love of your profit, study for the glory & profit of Christ, seek in your consultations, such things as pertain to Christ, and bring forth at the last, somewhat, that may please Christ. Feed ye tenderly with all diligence, the flock of Christ. 〈◊〉 truly the word of God. Love the light, walk in the light: and so be ye the children of light, while ye are in this world, 〈◊〉 ye may shine in the world, that is to come, bright as the son, with the father, the son, and the holy ghost, to whom be all honour, praise and glory. Amen. ¶ A notable sermon of the reverend father Master Hugh Latimer, preached in the Shrouds at Paul's church in London, on the xviii. day of January. Anno. 1548. (*) Quecunque scripta sunt ad nostram doctrinam scripta sunt. Roma. xiiii. ALL things which are written, are written for our The rest of these sermons of that plough, are not ye 〈◊〉 to our hands. erudition and knowledge. All things that are written in god's book, in the Bible book, in the book of the holy scripture, are written to be our doctrine. I told you in my first sermon, honourable audience, that I purposed to declare unto you. two. things. The one what seed should be sown in God's field, in gods plough land. And the other who should be the sowers. That is to say, what doctrine is to be taught in Christ's church & congregation, & what men should be the teachers & preachers of it. The first part I have told you in yt. 3. sermons past, in which I have assayed to set forth my plough, to prove what I could do. And now I shall tell you, who be that plowers, for God's word is a seed to be sown in God's field, that is the faithful congregation, and the preacher is the sour. And it is in the gospel: Exivit qui seminat seminare semen suum. 〈◊〉 that soweth, the husbandman, the ploughman went forth to sow his seed, so that a preacher is resembled to a ploughman, as it is in another place: Nemo admota aratro manu, et a tergo respiciens aptus est regno Dei. No man that putteth his hand to the plough and looketh back, is apt for the kingdom of god. That is to say: let no preacher be negligent in doing his office. All be it this is one of the places that hath been racked, as I told you of racking scriptures. And I have been one of them A place of scripture racked 〈◊〉 mysunderstand. myself, that hath racked it, I cry God mercy for it, and have been one of them that have beseved and have expounded it, a 'gainst religious persons, that would forsake their order, which they had professed, & would go out of their cloister, whereas in deed it toucheth not Monkery, nor maketh any thing at all for any such matter. But it is directly spoken of diligent preaching of the word of God. For preaching of the Gospel The right understanding of this place. is one of God's plough works, and the Preacher is one of God's plough men. Ye may not be offended with my similitude, in that I compare preaching to the labour and 〈◊〉 of ploughing, & the preacher to a ploughman. Ye may not be offended with this my similitude, for I have been 〈◊〉 red of some persons for such things. It hath been said of me: Oh 〈◊〉, 〈◊〉, as for him I will never believe him, while I live, nor never trust him, for he likened our blessed Lady to a saffron bag, where in deed I never used that similitude. But it was as I have said unto you before now, according to that which Peter saw before in the spirit of prophecy, and said that there should come afterward men: Per quos via veritatis maledictis afficeretur, there should come fellows by whom the way of truth should be yil spoken of and slandered. But in case I had used this similitude, it had not been to be reproved, 〈◊〉 out lady might be compared to a saf 〈◊〉 bag. but might have been without reproach. For I might have said thus: as the saffron bag that hath been full of saffron, or hath had saffron in it, doth ever after savour and smell of the sweet saffron that it containeth: so our blessed Lady which conceived and bare Christ in her womb, did ever after resomble the manners and virtues of that precious babe which she bore. And what had our blessed Lady been the worse for this? or what dishonour was this to our blessed Lady. But as preachers must be ware & circumspect that they 〈◊〉 not any 〈◊〉 occasion to be slandered, & ill spoken of by the hearers: so must not the Auditors be offended 〈◊〉 cause. For heaven is in the gospellykened to a mustered seed. It is 〈◊〉 used in the Gospel compared also to a piece of leaven, as Christ saith, that at the last day he will come 〈◊〉 a these, & what 〈◊〉 is this 〈◊〉 〈◊〉 what 〈◊〉 is this to heaven? Ye may not then (I say) he offended with my similitude, for because I liken preaching to a 〈◊〉 labour, & a prclate to a ploughman. But now you will ask me whom I call a prelate. A prelate is that man, whatsoever he be, that hath a flock to be taught of The description of a prelate. him, who so ever hath any spiritual charge in the faithful congregation, & whosoever he be that hath cure of soul. And well may the Preacher & the Ploughman be likened together. How the preacher is likened to that ploughman. first for their labour of all seasons of the year. For there is no time of the year, in which the ploughman hath not some special work to do, as in my country in Leicester shire, the plough man hath a time to set forth, and to assay his plough, & other times for other necessary works to be done. And then they also may be likened together for the diversity of works, and variety of offices that they have to do. For as the ploughman first setteth forth his plough, & then tilleth his land, & breaketh it in furrows, & sometime rydgeth it up again. And at an other time harroweth it, & clotteth it, & sometime dongeth The Prelate hath many offices. it, & hedgeth it, diggeth it, & weedeth it, purgeth and maketh it clean: so the prelate, the preacher hath many divers offices to do. He hath first a busy work to bring his Parishners to a right faith, as Paul calleth it. And not a swerving faith, but Note the Properties of a right faith. to a faith that embraceth Christ, & trusteth to his merits, a 〈◊〉 faith, a 〈◊〉 faith, a faith that maketh a man righteous without respect of works. As ye have it very well declared & set forth in the Homily. He hath then a busy The first. work I say, to bring his flock to a right faith, & then to confirm them in the same faith. Now casting them down with the law, and with threatenings of God for sin. Now The law feareth. 〈◊〉 them up again with the Gospel, & with the promises of God's favour. Now 〈◊〉 them, by telling them their faults, & making them forsake sin. Now clotting them, The gospel comforteth. by breaking their stony hearts, hearts, & by making them supple hearted, & making them to have hearts of flesh, that is soft hearts, & apt for doctrine to enter in. Now teaching to know god right lie, & to know their duty to God & to their neighbours. Now exhorting them when they know their duty, that they do it, & be diligent in it: so that they have a continual work to do. Great is their business, & therefore great should be their hire. They have great labours, & therefore they ought to have 〈◊〉 Great 〈◊〉 〈◊〉 should have good rewards. livings, that they may commodiously feed their flock, for the preaching of the woordc of God unto the people is called meat. Scripture calleth it meat, not strawberries, that come but once a year & tarry not long, but are soon gone, but it is meat, it is no dainties. The people must have meat that must be familiar & continual, and daily given unto them to feed upon. Many make a strawberry of it, ministering it but once a Preachig 〈◊〉 a daily 〈◊〉. year, but such do not the office of good Prelates. For Christ saith: Quis putas est servus prudens et fidelis? qui dat cibum in tempore. Who think you is a wise & a faithful servant? he that giveth meat in 〈◊〉 tyme. So that he must at all times convenient preach diligently. Therefore saith he: Who trow you is a faithful servant? He speaketh it as though it were a care thing to find such a one, & as though he would say: there be but a few of them to find in the world. And how few of them there be throughout this realm that give meat to their flock as they should do: the Uisitours can best tell. To few, to few, the nioze is the pity, & never so few as now. By this than it appeareth that a prelate, or any that hath cure of soul, must diligently and subitancially work & labour. Therefore saith Paul to Timothe: Qui episcopatum desidcrat, bic bonum opus desiderat. He that desireth to have the offi. e of a Bishop, or a prelate, that man desireth a good work. Then if it be good work, it is work. Ye can make but a work of it. It is God's work, God's plough, & that plough God would have still going. Such then as 〈◊〉 & live ydlelye, are not good prelate's or Ministers. And of such as do not preach & teach, nor do not their duties, God saith by his prophet Jeremy: Ma ledictusqui facit opus dei fraudutenter. 〈◊〉 or deceitfully, some books have negligenter, negligently or slackly. How ma ny such prelate's, how many such bishops, Lord for thy mercy, are there now in England? And what shall we in this case do? Shall we company with them? O Lord for thy mercy shall we not company with them? O Lord whither shall we flee from them? But cursed be he that doth the work of God negligently or guilefully. A sore word for them that are negligent in discharging their office, or have done it fraudulentlye, for that is the thing that maketh the people ill. But true it must be that Christ saith: Multi sunt 〈◊〉, pauci 〈◊〉. 〈◊〉. vero electi. Many are called, but few are chosen. Here have I an occasion by the way, somewhat to say unto you, yea, for the place that I alleged unto you before out of Jeremy the. 48. Chapter. And it was spoken of a spiritual work of God, a work that was commanded to be done, & it was of shedding blood, & of destroying the Cities of Moab. for (saith he) cursed be he that keepeth back his sword from shedding of blood. As Saul when he kept back the sword from shedding of blood, at what time he was sent against Amalech, was refused of God for being disobedient to God's commandments, in that he spared Agag the King. So that, that place of the Prophet was spoken of them that went to the destruction of the Cities of Moab, among the which there was one called Nebo, which was much reproved for wolatry, superstition, pride, avarice, cruelty, tyranny, & for hurdnes of heart, and for these sins was plagued of God and destroyed. Now what shall we say of these rich citizens of London? An admonition to Lodon. What shall I say of them? shall I call them proud men of London, malicious men of London, merciless men of London? No, no, I may not say so, they will be offended with me than. Yet must I speak. For is there not reigning in London, as much pride, as much covetousness, as much cruelty, as much oppression, as much superstition, as was in Nebo? Yes I think, and much more to. Therefore I say, repent O London, repent, repent. Thou hearest thy faults told thee, amend them, amend them. I think if Nebo had had the preaching that thou hast, they would have converted. And you rulers & officers, be wise and circumspect, 〈◊〉 to your An 〈◊〉 tion to the rulers and 〈◊〉. charge, & see you do your duties, & rather be glad to amend your 〈◊〉 living, then to be angry when you are warned or told of your fault. What a do was there made in London at a certain man, because he said (and in deed at that time on a sust cause) 〈◊〉 (quoth he) nay butterflies. Lord what a do there was for that word. And yet would God they were no wrose then Butterflies. Butterflies do but their nature, the Buttersly is not 〈◊〉, is not greedy of other men's 〈◊〉, is not full of 〈◊〉 & hatred, is not malicious, is not cruel, is not merciless. The Butterfly 〈◊〉 not in her own deeds, 〈◊〉 preferreth the traditions of men before God's word, it committeth not idolatri, nor worshippeth false Gods. But London can not abide to be rebuked, such is the nature of man. If they be pricked they will kick. If they be rubbed Galed baiarde will winch. on the gale: they will wynce. But yet they will not amend their faults, they will not be ill spoken of. But how shall I speak well of them? If you could be content to receive and follow the word of God and favour good preachers, if you could bear 〈◊〉 be told of your faults, if you could amend when you hear of them: if you would be glad to reform that is a miss: if I might see any such inclination in you, that you would leave to be merciless and begin to be charitable, I would then hope well of you, I would then speak well of you. But London was never so ill as it is now. In times 〈◊〉 The evils 〈◊〉 are now in London men were full of pity and compassion, but now there is no pity, for in London their brother shall die in the streets for cold, he shall lie sick at their door between stock and stock. I cannot tell what to call it, and perish there for hunger, was there any more unmercifulness in Nebo? I think not. In times past when any rich man died in London, they were wont The 〈◊〉 of 〈◊〉, by the rich in London is gone. to help the poor Scholars of the 〈◊〉 with exhibytion. When any man died, they would bequeath great sums of money toward the relief of the poor. When I was a scholar in Chambridge myself, I heard very good report of London, and knew many that had relief of the rich men of London, but now I can hear no such good report, and yet I inquire of it, and hearken for it, but now charity is waxed cold, none helpeth the scholar, nor yet the 〈◊〉. And in those 〈◊〉 Charity is waxed cold in London what did they when they helped the scholars? Marry they main teined & gave them livings that were very 〈◊〉 and professed the Pope's doctrine, & now that the knowledge of God's word is brought to light, and many earnestly study and labour to set it forth, now almost no man helpeth to maintain He moveth London. to repentance by example of Nebo. them. Oh London London, repent repent, for I think God is more displeased with London, then ever he was with the City of Nebo. 〈◊〉 therefore repent London, & remember that the same god liveth now that punished Nebo, even that same god & none other, & he will punish sin as well now, as he did then, & he will punish that iniquity of London as well, as he did then of Ne An admonition to prelate's to 〈◊〉 their office bo. Amend therefore. And ye that be prelate's, 〈◊〉 well to your office, for right prelating, is busy labouring and not lording. Therefore preach & teach, & let your plough be doing. Ye Lords I say that live like loiterers, 〈◊〉 well to your office, that plough is your office & charge. If you live idle & loiter, you do not your duty, you follow not your vocation let your plough therefore be going and not cease, that the ground may bring 〈◊〉 fruit. But now me thinketh I hear one say unto me: 〈◊〉 ye what An answer to a 〈◊〉 〈◊〉. you say? Is it a 〈◊〉 Is it a labour? how then hath it haypenened, that we have had so many hundred years, so many unpreaching prelate's, lording loiterers and idle ministers? Ye would have me here to make answer, and to show the 〈◊〉 thereof. Nay, this land is not for me to plough, it is to stony, to thorny, to hard for me to plough. They have so 〈◊〉 things that make for them, so many things to lay for themselves, that it is not for my weak team to blow them. They have to lay for themselves, long customs, 〈◊〉, A weak team. and authority, placing in Parliament, and many things more. And I fear me this land is not yet ripe to be ploughed. For as the saying is: It lacketh wethering: This gear lacketh wethering, at least way it is not for me to plough. For what shall I look for among thorns, but pricking & scratching? What among stones, but stumbling? What (I had almost said) among Serpents but stinging? But this much I dare say, that since lording and loitering hath come up, preaching hath come down, contrary to the Apostles times. Lording hath put down 〈◊〉 ching. For they preached and lorded not. And now they Lord and preach not. For they that be Lords, will ill go to plow. It is no meet office for them. It is not seeming for 〈◊〉 estate. Thus came up lording 〈◊〉. Thus crept in unpreaching prelates, & so have they long continued. For how many 〈◊〉 prelate's have we now at this day? And no marvel. For if that blow men that now be, were made Lords, they would clean give 〈◊〉 ploughing, they would leave of their labour, & fall to lor The necessity of the plough. ding outright, & let that plough stand. And then both 〈◊〉 not walking, nothing should be in the 〈◊〉 〈◊〉 but hunger. For ever since the Prelates were made Lords & Nobles, the plough standeth, there is no work done, the people starve. They hawk, they hunt, they card, they dice, they pastime in there prelacyes with galant gentlemen, with their dancing minions, and with their 〈◊〉 companions, so that ploughing is set a side. And by the lording and loitering, preaching and ploughing is clean gone. And thus if the ploughmen of the country, were as negligent in their office, as prelate's be, we should not long live for lacks of sustenance. And as it is necessary for to have this ploughing for the 〈◊〉 of the body: so must we have also the other for the satisfaction of the soul, or else we can not live long ghostly. For as the body An apt Amilitude. wasteth and consumeth away for lack of bodily meat: so doth the soul yyne away for default of ghostly meat. But there be two kinds of in closing to let or hinder both theso. Two kinds of inclo sing. kinds of ploughing. The one is an enclosing to let or hinder the bodily ploughing, and the other to let or hinder the holy day ploughing, that church ploughing. The bodily ploughing, is taken in and enclosed thorough singular commodity. For what man will let go or diminish his private commodity, for a common wealth? and who will sustain any damage for the respect of a public commodity? The other plough also no man is diligent to set forward, nor no man will hearken to it. But to hinder and let it, all men's ears are open, yea and a great many of this kind of ploughmen which are very busy, and would seem to be very good workmen. I fear me some be rather mock gospelers than faithful ploughmen. I know Mock Gospelers. many myself that profess the gospel, and live nothing there after. I know them, and have been conversant with some of them. I know them, and I speak it with an heavy heart, there is as little charity and good living in them, as in any other, according to that which Christ said in the Gospel to the great numbered of people that followed him, as though they had had an earnest zcale to his doctrine, where as in deed they had it 〈◊〉. Non quia vidist is signa, sed quia comedistis de panibus. Ye follow me (saith he) not because ye have 〈◊〉 the signs & miracles that I have done, but because ye have eat the bread, and 〈◊〉 your bodies. 〈◊〉 〈◊〉 〈◊〉 me, so that I think many one now a days professeth the Gospel for the living sake, not for the lone they bear to God's word. But they that will be true ploughmen must work faith fully for God's sake, for the edifying of their 〈◊〉. And as diligent lie as the husband man plougheth for the sustentation of the body: so diligently must the prelate's & minister's labour for the feeding of the soul: both the ploughs must still be doing, The 〈◊〉 of Magistrates. as most necessary for man. And wherefore are magistrates ordained, but that the tranquillity of the common weal may be confirmed, limiting both ploughs. But now for the fault of unpreaching Prelates, me think I could guess what might be said for excusing of them. They are so troubled with 〈◊〉 living, they be so placed in palaces, couched in courts, ruffeling in their rents, dancing in their dominions, burdened with ambassages, pampering of their paunches like a Monk that maketh his Jubilee, munching in their maungers, and moiling in their gay manors and man scion's, and so troubled with loitering in their Lordships, that they can not attend it. They are otherwise occupied, some in the king's matters, some are Ambassadors, some of the privy 〈◊〉 prelates excused. council, some to furnish the court, some are Lords of the Parliament, some are Presidents, and some controllers of mints. Well, well. Is this their duty? Is this their office? Is this their calling? should we have ministers of the church to be controllers of the mints? Is this a meet office for a priest that hath cure of souls? Is this his charge? I would here ask one question: I would fain know who comptrolleth the devil at home at his parish, while he comptrolleth the mint? If the Apostles might not leave the office of preaching to be deacons, shall one leave it for minting? I can not tell you, but Mynting Priests. the saying is, that since Priests have been mynters, money hath been worse than it was before. And they say that the evilness of money hath made all things dearer. And in this behalf I must speak to England. Hear my country England, as Paul said in his first epistle to the Cor. vi. Chapter. For Paul was no sitting Bishop, but a walking & a preaching Bishop. But when he went from them, he left there behind 〈◊〉 the plough going still, for he wrote unto them & rebuked them for going to law and pleading them causes before 〈◊〉 than judges. Is there (saith he) utterly among you no wise man, to be an arbitrator in matters of judgement? What? not one of all that can 〈◊〉 between brother and brother? But one brother go to law with an other, and that under 〈◊〉 judges? Constitute contemptos qui sunt in ecclesia. etc. appoint them judges that are most abject, and vile in the congregacid, which he speaketh in rebuking them, for (saith he) Ad erubescentiam vestram dico. I speak it to your shame. So England I speak it to thy shame. Is there never a noble man to be a Lord Precedent, but it must be a prelate? Is there never a wise man in the realm to be a controller of the Mint? I speak it to your shame, I speak it to your shame. If there be never a wise man, make a Water bearer, a Tinker, a Cobbler, a slave, a page, controller of the Mint. Make a mean 〈◊〉, a Groom, a yeoman, make a poor baggar Lord precedent. Thus I speak not that I would have it so, but to your shame. If there be never a gentleman meet The bringing up of Gentlemen. nor able to be Lord precedent. For why are not the noble men and young gentlemen of England, so brought up in knowledge of god and in learning, that they may be able to execute offices in the common weal? The King hath a great many of wards, and I trow there is a court of wards, why is there not a school for the wards, as well as there is a court for their lands? Why are they not set in schools, where they may learn? Or why are they not sent to the universities, that they may be able to serve the king when they come to age? If the wards & young gentlemen were well brought up in learning and in the knowledge of God, they would not when they come to age so much gave themselves to other vanities. And if the Nobility be well trayited in godly learning, the people would follow that same train. For truly, such as the noble men be, such will the people be. And now the only cause, why noble 〈◊〉 noble 〈◊〉 not 〈◊〉 Lord 〈◊〉. men be not made Lord 〈◊〉, is because they have not been brought up in learning. Therefore for the love of god appoint teachers and school masters, you that have charge of youth, & give the teacher's stipends worthy their pains that they may bring them up in Grammar, in Logic, in Rhetoric, in Philosophy, in that civil law and in that which I cannot leave unspoken of, the word of God. Thanks be unto god the nobility, otherwise is very well brought up in learning & Godliness, to the great joy and comfort of England, so that 〈◊〉 is now good hope in the youth, that we shall an other day have a flourishing common wealth, considering their godly education. Yea, and there he all ready noble men enough, though not so many as I would wish able to be Lord Presidentes, & wisemen enough, for the mint. And as 〈◊〉 a thing it is for Bishops to be Lord presidents or 〈◊〉 to be minters, as it was for the Corthinthians to plead matters of variaunte before heathen judges. It is also a slander to the noble 〈◊〉 as though they lacked wisdom, and learning to be able for such offices, or else were no men of consclence, or else were not meet to be trusted, and able for such offices. And a prelate hath a charge and cure otherwise, and therefore he cannot discharge his duty, and be a Lord precedent to. For a presidentship A just cause to deny him to offices. requireth a whole man, and a Bishop can not be two men. A Bishop hath his office, a flock to teach, to look unto, and therefore he can not meddle with an other office, which alone requireth a whole man. He should therefore give it over to whom it is meet, and labour in his own business, as Paul writeth to the Thessalonions. Let every man do his own business, & follow his calling. Let the Priest prcach, & the noble men handle the temporal matters. Moses was a meruaslous man, a good man. Moses was a wonderful fellow, & did his duty being a married man, we lack such as Moses was. Well, I would all men would look to their duty, as God hath call led them, & then we should have a flourishing Christian common weal. And now I would ask a strange question. Who is the most diligentest Bishop and prelate in all England, that The most diligentest preacher in England. passeth all the rest in doing his office? I can tell, for I know him who it is, I know him well. But now I think I see you listining and barkening, that I should name him. There is one that passeth all the other, and is the most diligent prelate and preacher in all England. And will ye know who it is? I will tell you. It is that devil. He is the most diligent preacher of 〈◊〉 〈◊〉, he is never out of his diocese, he is never from his cure, ye shall never find him unoccupied, he is ever in his 〈◊〉, he 〈◊〉 〈◊〉 at all times, ye shall never find him out of the way: call for him when you will, he is ever at home, the diligentest preacher in all the realm, he is ever at his plough: no lording nor loitering can hinder him, he is ever applying his business, ye 〈◊〉 never find him idle I warrant you. And his office is to hinder religion, to maintain super stition, to set up Idolatry, to teach all kind of popery. He is ready as can be wished, for to set forth his plough, to devise as many ways as can be to deface and obscure God's glory. Where the devil is resident and hath his plough going: there away with books, and up with candles, away with Note where the devil dwelleth. bibles and up with beads, away with the light of the gospel, and up with the light of candles, yea at noon days. Where the Devil is resident, that he may prevail, up with all superstition and Idolatry, sensing, painting of Images, candles, palms, ashes, holy water, and new service of men's inventing, as though man could invent a better way to honour God with, then God himself hath appointed. Down with Christ's cross, up with purgatory pick purse, up with him, the popish Purgatory I mean. Away with clothing the naked, the poor and impotent, by with decking of Images 〈◊〉 are 〈◊〉 ready to 〈◊〉 our 〈◊〉 inventious, than God's 〈◊〉. and gay garnishing of stocks and stones. Up with man's traditions and his laws, down with God's traditions and his most holy word. Down with the old honour dew to god and up with the new God's honour: let all things be done in latin. There must be nothing but latin, not as much as. Memento homo quod cinis es, et in cinerem reverteris: Remember man that thou are ashes, and into 〈◊〉 thou shalt return. Which be the 〈◊〉 that the 〈◊〉 speaketh to the 〈◊〉 people, when he giveth them ashes upon ash wensdaye, but it must be spoken in latin. God's word may in no wise be translated into English. Oh that our prelate's would be as diligent to sow the 〈◊〉 of good doctrine, as Satan is, to 〈◊〉 cockle 〈◊〉 darnel. And this is the Devilish ploughing, the which worketh to have things in latin, and 〈◊〉 the 〈◊〉 edification. But here some man will say to me: what sir, are ye so 〈◊〉 of the devils counsel, that ye know all this to be true? Truly I know him to well, and have obeyed him a little to much in condescending to some follies. And I know him as other men do, yea, that he is ever 〈◊〉 and 〈◊〉 busy in following his plow. I know by S. Peter which saith of him. Sicut leo rugiens circuit quaerens quem devoret, he goeth about like a roaring lion 〈◊〉 whom he may 〈◊〉: 〈◊〉. I would have this text well viewed and examined every word of it. Circuit, 〈◊〉 goeth about in every 〈◊〉 of his diocese. He goeth on visitation daily. He leaveth no Note a 〈◊〉 well 〈◊〉. place of his cure 〈◊〉. He walketh round about front place to place, and ceaseth not. Sicut lo, as a 〈◊〉 that is strongly, bodily, and proudly, stately, and fiercely with haut looks, with his proud countenances, with his 〈◊〉 bragginges: rugiens, roaring, for he letteth not slip any occasion to speak or to roar out when he 〈◊〉 his tyme. 〈◊〉, 〈◊〉 goeth about seeking and not sleeping, as our Bishops do, but he seeketh diligently, he searcheth diligently all corners, 〈◊〉 as he may have his 〈◊〉. He roveth abroad in every place of his 〈◊〉, he standeth not still, he is never at rest, but ever in hand with his plough that it may go forward. But there was never such a preacher in England as he is. Who is able to tell his diligent preaching? which every 〈◊〉 and every 〈◊〉, laboureth to sow cockle and barnel, that he may bring 〈◊〉 of form and out of estimation and 〈◊〉, th'institution of the Lords supper and Christ's cross, for there he lost his right, for Christ said: Nunc judicium est mundi, princeps 〈◊〉 〈◊〉 eiicietur 〈◊〉. Et sicut 〈◊〉 Moses serpentem in deserto, it a 〈◊〉 oportet filium hominis. Et cum exaltatus fuero, a terra, omnia traehom ad meipsum. Now is the judgement of this world, and the Prince of this world shall be cast out. And as Moses did life up the serpent in the wilderness, so must the son of man be life up. And when I shall be life up from the earth, I will 〈◊〉 all things unto myself. For the devil was dysappoynted of his purpose, for he thought all to be his own. And when he had once brought Christ to the cross, 〈◊〉 thought all cock sure. But there lost he all his 〈◊〉, for 〈◊〉 said: 〈◊〉 〈◊〉 〈◊〉 meipsum, I will 〈◊〉 all things 〈◊〉 〈◊〉 self. He meaneth drawing of man's soul too 〈◊〉. And that he said he would do: Por semetipsum, by his own self, not by any other bodies Sacrifice. He meant by his own sacrifice on the cross, where he offered himself for the cedemption of mankind, and not the sacrifice of the 〈◊〉 to be offered by an other. For who can offer him, but himself? He was both the Offerer and the offering. And this is the prick, this is the mark at the which the devil The mark that the devil shooteth at. shooteth, to evacuate the cross of Christ, and to mingle the institution of the lords Supper, the which although he can not bring to pass: yet he goeth about by his sleights and subtile means, to frustrate the same, and these 〈◊〉 hundredth years he hath been a doer, only purposing to evacuate Christ's death, and to make it of small efficacy and virtue. For where as Christ, according as the Serpent was lift up in wilderness: so would he himself to be exalted, that thereby as many as 〈◊〉 in him should have salvation. But the devil would none of that. They would have us saved by a daily oblation propitiatory, by a sacrifice expiatory, or remissory. Now if I should preach in the country among the unlearned, I would tell what propitiatory, expiatory and remissory is: but here is a learned au 〈◊〉, yet for them that be unlearned I wilerpound it. propitiatory, expiatory, remissory, or satisfactory, for they signify all one thing in effect, and is nothing else but a thing whereby to obtain 〈◊〉 ofsynnes, and to have salvation. And this way the devil used to evacuate the death of Christ, that we might have affiance in other things, as in the daily sacrifice of the priest, where as Christ would have us to trust in his only sacrifice. So he was: Agnus occisus ab origine mundi, the lamb that hath been slain from the beginning of the world, 〈◊〉 therefore he is 〈◊〉, iuge sacrificium, a continual sacrifice, and not for the continuance of the 〈◊〉, as the blanchers have blanched it, and 〈◊〉 it. And as I myself 〈◊〉 once mistake it. But Paul saith: Per semetipsum purgatio facta, by himself and by none other, Christ made 〈◊〉 and 〈◊〉 for the whole 〈◊〉. Would Christ this word (by himself) had 〈◊〉 better weighed and looked upon, and in sanctificationem, to make them holy, for he is judge sacrificium, a continual sacrifice, in effect, fruit and operation, that like as they which 〈◊〉 the Serpent hang up in the desert, were put in remembrance of Christ's death, in whom as many as believed The use of the brazen Serpent. were saved: so all men that trusted in the death of Christ shall be saved, as well they that were before, as they that came after. For he was a continual Sacrifice, as I said in effect, fruit, operation and virtue. As though he had from the beginning of the world, and continually should to the world's end, hang still on the cross, and he is as fresh hanging on the cross now, to them that believe and trust in him: as he was fifteen hundredth years a go, when he was 〈◊〉. Then let us trust upon his only death, and look for none other sacrifice propitiatory, than the same bloody Sacrifice, the lively sacrifice, and not the dry Sacrifice, but a bloody Sacrifice. For Christ himself said: con summatum est, It is perfectly finished. I have taken at my father's hand the dispensation of redeeming mankind. I have wrought man's redemption, and have dispatched the matter. Why then mingle ye him? why 〈◊〉 ye divide him? why make you of him more sacrifices than one: Paul saith: Pascha nostrum immolatus est christus, Christ our 〈◊〉 is 〈◊〉 up, so that the thing is done, and Christ hath done it, and he hath done it semel, once for al. And it was a bloody Sacrifice, not a dry Sacrifice. Why then, it is not the 〈◊〉 that availeth or profiteth for the quick and the dead? 〈◊〉 worth thee, O devil, woe worth 〈◊〉, that hast prevailed so far and so long, that hast made England to 〈◊〉 false Gods, forsaking Christ their Lord. 〈◊〉 worth thee Devil, woe worth thee Devil and all thy Angels. If Christ by his death 〈◊〉 allthings to himself, and draweth all men to salvation, and to heavenly bliss, that trust in him: Then the Priests at the Mass, at the popish Mass (I say) what can they 〈◊〉, when 〈◊〉 〈◊〉 〈◊〉 som. thing. Christ 〈◊〉 all, but lands and goods from the right 〈◊〉? The Priests draw goods and richesse, 〈◊〉 and promotions to themselves, and 〈◊〉 as believed in their 〈◊〉, they draw to the Devil. But Christ it is that draweth souls unto him by his bloody Sacrifice. What have we to do then, but epulari in domino, to eat in the Lord at his Supper. What other service have we to do to him? and what other sacrifice have we to offer, but the mortification of our flesh? What other oblation have we to make, but of obedience, of good living, of good works, and of helping our neighbours? But as for our redemption, it is done already, it cannot be better. Christ hath done that thing so well, that it can not be amended. It can not be devised how to make that any better than he hath done it. But the devil by the help of that Italian Bishop yonder, his chaplain, hath laboured by all means that he might, to frustrate the death of Christ, and the merits of his passion. And they have devised for that purpose, to make us believe in other vain things by his pardons, as to have remission of sins, for praying on hallowed beads, for drinking of the bakehouse bull, as a Cannon of Waltam Abbeyonce told me, that when so ever The Monk of Waltam. they put their loaves of bread into the oven, as many as drank of the pardon bull, should have pardon for drinking of it. A mad thing to give pardon to a bull. Then to 〈◊〉 Alexander's holy water, to hallowed bells, palms, candles, ashes, and what not? And of these things every one hath taken away some part of Christ's sanctification. Every one hath rob some part of Christ's passion and cross, & hath mingled Christ's death, and hath been made to be propitiatory and satisfactory, and to put away sin. Yea and alexander's holy water yet at this day remaineth in England, and is used for a remedy against spirits, and to chase away devils, yea and I would this had been the worst. I would this were the worst. But woe worth thee, O devil, that hast prevailed to evacuate Christ's cross, and to mingle the lords Supper. These be the Italian Bishops devices, and the devil hath pricked at this mark, to frustrate the cross of Christ. He shot at this mark long before Christ came, he shot at this prick four thousand years before Christ hanged on the Cross, or suffered his passion. For the brazen Serpent, was set up in the 〈◊〉 to put men in remembrance of Christ's coming, that like as they which beheld the brazen Serpent were healed of their bodily diseases: so they that looked spiritually upon Christ that was to come, in him should be saved spiritually from the Devil. The Serpent was set up in memory of Christ to come, but the Devil found means to steal away the memory of Christ's coming, and brought the people to worship the Serpent self, and to sense him, to honour him, and to offer to him, to worship him, and to make an Idol of him. And this was done by the market men that I told you of. And the Clerk of the market did it for the lucre and advantage The 〈◊〉 of the 〈◊〉. of his Master, that thereby his honour might increase, for by Christ's death, he could have but final world lie advantage. And even now so hath he certain blanchers longing to the market, to let and stop the light of the Gospel, and to hinder the Kings proceedings in setting forth the word and glory of God. And when the Kings Majesty with the advise of his honourable Counsel goeth about to promote God's word, and to set an order in matters of religion, there shall not lack blanchers that will say: As for Blaunchers Images, where as they have been used to be sensed, and to have candles offered unto them, none be so foolish to do it to the stock or stone, or to the Image self, but it is done to God and his honour besore the Image. And though they 〈◊〉 abuse it, these blanchers will be ready to whisper the King in the ear, and to tell him, that this abuse is but a small matter. And that the same, with all other like abuses in the church may be reformed easily. It is but a 〈◊〉 abuse (say they) and it may be easily amended. But it should not be taken in 〈◊〉 at the first for fear of trouble, or further inconveniences. The people will not bear sudden alterations: an insurrection may be made after 〈◊〉 mutation, which may be to the great harm and loss of the Realm. Therefore all things shall be well, but not out of hand, for fear of further business. These be the blanchers that hitherto have stopped the word of God, and hindered the true setting forth of the same. There be so many put offes, so many put bees, so many 〈◊〉, and considraetions of worldly wisdom. And I doubt not but there were blanchers in the old time, to whisper in the ear of good King Ezechyas, for the maintenance There have been blanchers still. of idolatry done to the brazen Serpent, aswell as there hath been now oflate, and be now that can blanch the abuse of Images and other like things. But good King Ezechias would not be so blinded, he was like to Apollo's, fervent in spirit. He would give no ear to the blanchers, he was not moved with the worldly 〈◊〉, with these prudent considerations, with these policies, he feared not insurrections of the people. He feared not lest his people would not bear the glory of God: but he (without any of these respects, or 〈◊〉, or considerations, like a good king for God's sake, and for conscience sake) by & by plucked down the brazen serpent, and destroyed it utterly, and beat it to powder. He out of hand, did cast down all Images, he 〈◊〉 all Idolatry, and clearly did extirpate all superstition. He would not hear these blanchers and worldly wise men but with out delay, followeth gods cause and destroyeth all 〈◊〉 out of hand. Thus did good king Ezechias, for he was like Apollo, fervent in spirit, and diligent to promote God's glory. And good hope there is that it shall be likewise here in England, for the kings Majesty is so brought up in knowledge, virtue, and godliness, that it is not to be mistrusted, but that we shall have all things well, and that 〈◊〉 glory of God shall be spread abroad, throughout all parts of the realm, if the Prelates will diligently apply their plough and be preachers, rather than Lords. But our blanchers, which will be Lords, and no labourers, when they are commanded to go and be resident upon their cures, and preach in their benefices, they would say. What, I have set a deputy there, I have a deputy that looketh 〈◊〉 〈◊〉 bishops. well to my flock, & the which shall discharge my duty. A deputy (quoth be) I looked for that word all this while. And what a deputy must he be, trow ye? Even one like himself, he must be a Cannonist, that is to say, one that is brought up in the study of the Pope's laws and decres. One that will set forth papistry as well as himself will 〈◊〉 and one that will 〈◊〉 all superstition, and idolatry. And one that will nothing at all, 〈◊〉 else very weakly resist the devils plough, yea happy it is if he take not part with the devil, & where he should be an enemy to him, it is well if he take not the devils part against Christ. But in the mean time the Prelates take their pleasures. They are Lords and no labou rers, but the Devil is diligent at his plough. He is no unpreaching prelate. He is no Lordly loiterer from his cure, but a busy plough man, so that among all the prelate's, and among The 〈◊〉 shall go for Latimers' money. all the pack of them that have cure, the 〈◊〉 shall go for my money. For he still applieth his business. Therefore ye unpreaching prelate's, learn of the Devil to be diligent in doing of your office. Learn of the Devil. And if you will not learn of God nor good men: for shame learn of the devil, ad 〈◊〉 〈◊〉 dico. I speak it for your shame. If you will not learn of God nor good man to be diligent in your office, learn of the Devil. 〈◊〉 there is now very good hope that the kings majesty, being by the help of good governance of his most honourable counsellors, he is trained & brought up in learning and knowledge of god's word, will shortly provide a remedy and set an order herein, which thing that it may so be let us pray for him. Pray for him good people, pray for him ye have great cause, and need to pray for him. FINIS. THE SEVEN SERmons of the reverend father, M. Hugh Latimer, which he preached before our late sovereign Lord of famous memory king Edward the vi within the Preaching place, in the Palace at Westminster, in the year of our Lord. 1549. the first Sermon the viii of March. whereunto are added other two Sermons, aswell that he preached at Stamford, as also the last that he made before the late king Edward, which he called his ultimum vale. ¶ Imprinted at London by john Day, dwelling over Aldersgate. ¶ Cumgratia & privilegio Regiae Maiestatis, per septennium. An. 1562. ¶ To the right virtuous and gracious Lady Katherine Douches of Suffolk, Thomas Some, her humble and faithful Orator, wisheth godly favour & ever lasting salvation from God the father through jesus Christ our mereifull Lord. When man is borne for man, that one to another should be a God, and not a devil, an helper, no hynderer, unto whom also the use of the tongue is only given, whereby they do both express and show the affections of their minds, there is no man which can say, I have no need of any man. But amongs infinite mischiefs and evils of man's poverty and anguish, by which he hath need of other men's help, is the instruction of prudence or virtue and of science. For mankind in this do precel chief brute beasts, because they help one another by mutual communication. In learning good and virtuous manners, the use of commoning is required chief, that men erring, and ignorant should be taught, for there is none which shall ever learn of himself, all though he be never so happily borne. Therefore, it shall become every man, which do intend to live godly, to here and learn godly books, to print heavenly documents in their hearts. For as evil doctrine, devilish books, & filthy talk do corrupt good manners: so faithful precepts, godly books, chaste commoning & honest shall edify, & confirm. wherefore, intending to do good unto all men and namely unto such, as err and be ignorant, I have gathered, writ, and brought into light, the famous friday 〈◊〉 of M. Hugh Latimer, which he preached in Lent last passed, before our most noble king Edwad the sixth, at the new palace of westminster the third year of his reign. which Sermons (most virtuous La dy) I dedicate unto your honourable grace, nothing doubting but that you will gladly embrace them, not only because of their excellency, but chief for the profit which shall ensue through them unto the ignorant. For in them are fruitful & godly documents, directing ordinately not only the steps, conversation, and living of kings: but also of other ministers and subjects under him. And let no man begreved though it be not so exactly done as he did speak it, for in very deed I am not able so to do, to write word for word as he did speak, that passeth my capacity, though I had xx. men's wits, and no fewer hands to write with all. As it is unpossible that a little river should receive the recourse of the main sea with in his brims, so that no water should over whelm the sides thereof, In like manner is it more unlike my simple wit to comprehend absolutely the aboundante eloquence and learning which floweth most abundantly out of godly Latimers' mouth. Notwithstanding, yet had I rather with shamefastness declare charitably, this part of his godly documents, and counsel, then with slothfulness forget or keep close foolishly, that thing which may profit many. who is that will not be glad to hear and believe the doctrine of godly Latymer? whom God hath appointed a prophet, unto our most noble King, and unto our Realm of England, to declare the message of the living god, to 〈◊〉 and 〈◊〉 out all sins and vice, to plant and graff in men's hearts the plenteousness of all spiritual blessings in jesus christ our Lord? Moses, jeremias, Helias, did never declare the true message of God unto their rulers and people, with a more sincere spirit, faithful mind and godly zeal, then godly Latimer doth now in our days unto our most noble King and 〈◊〉 the whole realm. Furthermore, also josia received never the book of Gods will at the hands of Helkia the high priest, or the admonition of Hulda that prophetess, with a more perfect and godly fear, than our most noble King doth most faithfully, give credit unto the words of good father Latimer. And I have no doubt but all godly men will likewise receive gladly his godly Sermons and give credit unto the same. Therefore this my rude labour of another man's sweet (most virtuous lady) I offer most humbly unto your, grace, moved there unto of godly zeal, through the godly fame, that is dispersed universally of your most Godly disposition, and unfeigned love towards the living, almighty, eternal God and his holy word, practised daily both in your graces most virtuous behaviour, and also godly charity towards the edification of every member graffed in christ jesus, most humbly desiring your grace to accept favourably this my temerous enterprise. And I your most humble and faithful Orator, shall pray unto jehovah, the God which is of himself, by whom, and in whom, all things live, move, and be, that that good work which he hath begun in you, he may perform it unto your last ending, through our Lord jesus Chiste, who preserve and keep your grace now & ever, So be it. The argument of the first Sermon. IN this first Sermon is declared, & taught the godly election of a king, and a rule of godly living as touching his own person. 〈◊〉 here 〈◊〉 proveth our most excellent king Edward, to be our most lawful king both by nativity, and country, yea, & now appointed in these our days to deliver us from the danger and captivity of Egypt and wicked Pharaoh, that is from 〈◊〉 and ignorance and the devilish antichrist the Pope of Rome. The form of his godly rule also he divided here in this Sermon in three parts. first that he should not trust to much unto his own strength and policy, but only to walk 〈◊〉 with God and to make him his 〈◊〉 man & chief guide. Secondarily that he live not lassiviously and wanton, following venerial affections, but to live chastened. And when time shall require, to lead a pure life, under the yoke of matrimony, admonishing both his grace, and all other Magistrates to be circumspect in choosing a wife, either for themselves or for their children, having this always in mind, that she be, of a faithful house, godly brought up, and of a pure life? Thirdly he admonished the kings grace, that he should not desire gold & silver to much, proving by many arguments that that kind of vice with the other foresaid, to be destruction not only unto the kings grace: but also unto the whole realm & people, In these things consisteth the whole sum of this sermon. QVecunque scripta sunt: ad nostram doctrinam scrip Rom. xv. 〈◊〉 ta sunt. What so ever things are written a fore time, are written for our learning, that we through patience and comfort of scripture, might have hope. In taking this part of scripture (most noble audience) I play as a trowant, which when he is at school, will choose a lesson, wherein he is perfect, because he is loath to take pain in studying a new lesson, or else feareth stripes for his slothfulness. In like manner I might seem now in my old age to some men, to take this part of scripture, because I would wade easily away therewith, and drive mi matter at my pleasure and to be bound unto a certain theme. But ye shall consider, that the foresaid words of Paul are not to be understand of all scriptures, but only of those, which are of god written in god's book, and all things which are therein, are written for our learning, The excellency of this word is so great, & of so high dignity, that there is no earthly thing Gen. i 〈◊〉. 〈◊〉 xvii 〈◊〉 to be compared unto it. The author thereof is great, that is God himself, eternal, almighty, everlasting. The scripture Deut. iiii. 〈◊〉 because of him, is also great, eternal, most mighty, and ho Esay. xxvi. 〈◊〉 lie. There is no king Emperor, Magistrate, and ruler, of 〈◊〉. viii. c Daniel. seven. c what state so ever they be but are bound to obey this God We ought to obey, god, to believe his word, & to follow it. and to give credence unto his holy word in directing their steps ordinately according unto the same word, yea true lie they are not only bound to obey gods book, but also the minister of the same, for the words sake, so far as he speaketh sitting in Moses chair, that is, if his doctrine be taken out of Moses law. For in this world god hath. 〈◊〉 swords This world 〈◊〉 led with two sword. the one is a temporal sword the other a spiritual, The temporal sword resteth in the hands of kings, maiestrats, The temporal sword. and rulers under him, whereunto all subjects, as well the clergy as the laity be subject, and punisheable, for any offence contrary to the same book. The spiritual sword is in the hands of the ministers & The spiritual sword. preachers whereunto all kings, magistrates, rulers ought to be obedient, that is, to hear, and follow, so long as the ministers sit in christes chair, that is, speaking out of chri Math. xxii. stes book. The king correcteth transgressors with the temporal The king may correct the 〈◊〉 cher. 〈◊〉 yea, and the preacher also if he be an offender, But the preacher can not correct the king if he be a transgressor 〈◊〉 the prea cher may correct the king. of god's word, with the temporal sword. But he must and reprove him with the spiritual sword fearing no man setting god only before his eyes under whom he is a minister to supplant and root up all vice and mischief by god's word, whereunto all men ought to be obedient, as is mentioned in many places of scripture, and amongs many this is one. Quoecunque iusserint 〈◊〉 servare seruate, et 〈◊〉 Math. xxiii. a. te What so ever they bid you observe, that observe & do. There 〈◊〉. 〈◊〉. three a. fore let that preacher teach, improve, amend & instruct in right 〈◊〉. Pet. i a. wiseness, with the spiritual sword, fearing no man though death should ensue. Thus Moses fearing no man with this Exod. v. vi. seven. etc. swerddid reprove king 〈◊〉, at god's commandment. Micheas the prophet also did not spare to blame king three Reg. xxii. Achab for his wickedness, according to Gods will and to prophery of his destruction contrary unto many false prophets. These foresaid kings being admonished by the ministers of gods word, because they would not follow their godly doctrine and correct their lives, came unto btter des truction. Pharaoh giving no credit unto Moses the prophet King Pharaoh punished. of God, but appliant unto the lusts of his own heart, what time he hard of the passage of god's people, having Exod. xiiii. no fear or 〈◊〉 of gods work, he did prosecute after intending to destroy them and was drowned in the Ahab. red sea. king Ahab also because he would not hearken unto three Reg. xxi. Micheas was killed with an arrow. Likewise also the house three Reg. xiiii. of jeroboan with other many, came unto destruction, because The preacher must have god before his eyes. he would not hear the ministers of gods word, and correct his life according unto his will, and pleasure. Let the preacher therefore never fear to declare the 〈◊〉 of god unto all men. And if the 〈◊〉 will not hear 〈◊〉, than the preachers may admonish and 〈◊〉 them with their duties, and so leave them unto god and pray for them. But if the preachers digress out of Christ's chair, and Evil preachers are to be refused. shall speak their own fantasies, then in stead of. Quoe eúnqúe iusserint vos facere, facite, & seruate. What soever they bid you observe, that observe and do. Change it into these Math. seven. g words following: Cavete vero vobis a 〈◊〉 〈◊〉 venunt ad vos. etc. Beware of false Prophets which come unto you in sheeps clothing, but in wardly, they are rave ning wolves, ye shall know them by their fruits: yea change Quoecunque iusserint, (if their doctrine be evil) into Cavete a Luke. 〈◊〉. 〈◊〉 fermento pharisoeorum, etc. That is: Take heed and beware of the leaven of the Phariseis, and of the Saducees. In teaching evil doctrine, all preachers are to be eschewed, and in no wise to be hearkened unto. In speaking truth: they are to be hard. All things written in god's book, are most certain true, and profitable for all men. For in it, is contained meet matter for kings, princes, Rulers, bishops, In god's book is matter for all estates. and for all states. Wherefore, it behoveth every preacher, some what to appoint and accommodate himself, and his matter a agreeable unto the comfort, and amendment of the audience, unto the which he declareth the message of god. If he preach before a king, let his matter be concerning A preacher must have res pect to his au dience the office of a king, if before a bishop, then let him treat of bishoply duties and orders, and so forth in other matters, as time and audience shall require. I have thought it good, to inteate upon these words following which are written in the. xvii. Chapter of Deuteronomy. Cum veneris in terram quam Dominus Deus dat tibi possede Deut. xvii. risk eam, etc. That is. When thou art come unto the land which the Lord thy God giveth thee, and enjoyest it, and dwellest therein: If thou shalt say, I will set a king over me: like unto all the nations that are about me: Then thou shalt make him king over thee, whom the Lord thy god shall choose. One of thy brethren must thou make king over thee, and mayst not set a stranger over thee, which is not of thy brethren. But in any wise, let him not hold to many horses, that he bring not the people again to Egypt, thorough the multitude of horses, for as much as the Lord hath said unto you: ye shall henre forth go no more again that way. Also he shall not have to many wives, lest his heart turn away, neither shall he gather him silver and gold to much. As in divers other places of scripture is meet matter for all 〈◊〉. So in this foresaid place is described chiefly the doctrine fit for a king. But who is worthy to utter th' is doctrine before our most noble king? Not I God knoweth, which am through age, both weak in body & oblivious, 〈◊〉 apt I am, not only because of painful study, but also for that short warning. Well unto god I will make my moan, who never failed me. Auxiliator in necessitatibus. God is my helper in all my all my necessities, To him alone will I make my petition. To pray unto saints departed I am not taught, to desire like grace of god as they had (right godly it is) or to belene god to be no less merciful unto us (being faithful) than he was unto them, greatly comfortable it is. Therefore only unto god let us lift up our hearts and say the loros prayer. Cum veneris etc. When thou art come unto the land Things touched most chief lie in the hole sermon. which the Lord, etc. Thou shalt appoint him king etc. One of the brethren must thou make king over thee, and must not set a stranger over the which is not of thy brethren. But in any wise let not such one prepare unto himself many horses, that he bring not. etc. Furthermore let him not prepare unto himself many wives, least his he art recede from god. Nor he shall not 〈◊〉 unto himself, to much gold, and silver. As the text doth rise, I will touch and go a little in every place, un till I come unto to much. I will touch all the foresaid things, but not to much. The text is, when thou shalt come into the land. etc. To have a king the Isralits' did with much importunity call unto god, & god long before promised them a king and they were full certified thereof, that god had pro 〈◊〉. xvii. 〈◊〉. missed that thing. For unto Abraham he said: Ego crescere te faciam vehementer ponamque te in gentes, sed et reges ex te prodibunt. That is, I will multiply the exceedingly, and will make nations of thee, yea and kings shall spring out of the These words were spoken long before 〈◊〉 children of Israel had any king. Not withstanding, yet God prescribed unto them an order, how they should choose their king, and what manner a man he should be, where he saith: when thou shalt come into the land, etc. As who should say. O ye children of Israel, I know your nature right well, which is evil, and inclined unto all evils. I know that thou wilt choose a king to reign over the and to appear glorious in the face of the world, after the manners of gentiles, But because thou art 〈◊〉 necked, wild, and art given to walk without a bridle, and line: Therefore now I will prevent thy evil and beastly manners, I will hedge strongly thy way, I will make a durable law, which shall compel thee to walk ordinately, and in a plain way, that is: thou shalt not 〈◊〉 thee a king after thy will and fantasy but after me thy Lord and God. Thus, God conditioned with the jews, that their king should be such a one as he himself would choose them. This was not much unlike a bargain that I herd of late should be betwixt two friends for a horse, the owner promised the other should have the horse if he would, the other axed the price, he said: xx. nobles. The other would give him but iiii. pound: the owner said he should not have him then. The other claimed the horse because he said, he should have him if he would. Thus this bargain became a Westminster matter, the law A notable 〈◊〉. years got twice the valour of the horse, and when all came to all, two fools made an end of the matter. Howbeit, the Israelites could not go to law with God, for choosing their king, for would they, nyl they, their king should be of his choosing, lest they should walk inordinately, in a deceivable way, unto their utter loss and destruction. For as they say commonly. Qui 〈◊〉 plane, vadit sane, that is, he that A common 〈◊〉 ing: walketh plaiuly walketh safely. As the jews were 〈◊〉 〈◊〉, & were ever ready to walk inordinately, no less are we English men given to unto wardness, and inordinate walking after our own fantasies and brains. We will walk without the limits of God's word, we will choose a king at our own pleasure. But let us learn to frame our lives Reg. nineteen. after the noble king David which when he had many occasions, given of king Saul to work evil, for evil, yea and having many time's opportunity to perform mischief and to slay king Saul. Nevertheless yet fearing, 1. Reg. xxiiii. would not follow his fleshly affections and walk inordinately, Red the 〈◊〉 they be very pleasant and profitable. without the will of God's word, which be confessed always to be his direction, saying. Lucerna 〈◊〉 ineis ver 〈◊〉 〈◊〉 et lumen semitis meis. Thy word, O Lord, is a Psal. cxix. Lanterno unto my feet and a light unto my steps. God's word is our light. Thus having in mind, to walk ordinately he did always 〈◊〉 to do evil. For when king Saul was in a cave with out any man. David and his men sitting by the sides of the cave, yea and David's men moving him to kill saul, David made answer & said unto them: servet me dominus, ne rem istam. etc. contra dominum meum Messiam. etc. That is: David did walk ordinately. The Lord keep me from doing this thing unto my master that is the lords anointed. At another time also, moved by Abisay to kill saul sleeping, David said Ne interficias i Reg. xxvi. b e/ dt/ u, quis enim impune manum svam inferret 〈◊〉 domino. etc. That is: Destroy him not, for who can lay his hands on the lords anointed and begiltyles. etc. I would God we would follow king David, and then we should walk ordinately, and yet do but that we are bound of duty to do, for God sayeth: Quod ego proecipio, hoc tantum facito. That thing which I command Fantastical brains are reproved inordinately, that only do. There is a great error risen now a days among many of us, which are vain and new-fangled men climbing beyond the limits of our capacity and wit, in wrenching this text of scripture, hereafter following, after their own fantasy and brain, their error is upon this text: Audi vocem populi in omnibus quoe dicunt tibi, 〈◊〉. Reg. viii. non enim te reprobant sed me reprobarunt ne regnem super eos. That is: Hear the voice of the people in all that they say unto thee, for they have not cast thee a way but me. They wrench these words a wry after their own fantasies, & make much doubt as touching a king, and his Godly name. They that so do walk inordinately. they walk not directly and plainly, but delight in balks, and stubble way. It maketh no matter by what name the rulers be named, God calleth his ministers by divers names. if so be they shall walk ordinately with God, and direct their steps with God. For both patriarchs, Judges, & kings, had, and have their authority of God, and therefore Godly. But this aught to be considered which God sayeth. Non proeficere tibi potes hominem alienum, that is. Thou must not set a stranger over the. It hath pleased god to grant us a natural liege king & Lord, of our own nation an English King Edward the seven. is our natural king and a most precious treasure. man, one of our own religion. God hath given him unto us, and is a most precious treasure, and yet many of us do desire a stranger to be king over us. Let us no more desire to be bankers, but let us endeavour to walk ordinately and plainly, after the word of God. Let us follow Dansell, let us not seek that death of our most noble and rightful king, our own brother, both by nativity, Let us pray for his life. and Godly religion. Let us pray for his good state, that he live long among us. Oh what a plague were it, that a strange king of a strange land, and of a strange religion should reign over us. Where now we be governed in the true religion, he should A stranger would rout out all godliness & plant again all hypocrisy. extirp and pluck away all together, and then plant again all abomination, and popery, God keep such a king from us. Well, the king's grace hath sisters, my Lady Mary, and my Lady Elizabeth, which by succession and course are inheritors to the crown: Who if they should marry, with strangers, what should ensue: God knoweth. But God grant if they so do: whereby strange religion cometh in, that they never come unto coursing nor succeeding. Therefore to avoid this plague, let us amend our lives and put a way all pride, which doth drown men in this realm at these days, all covetousness wherein the magistrates and rich men of this realm are overwhelmed, all lechery and other excessive vices, provoking God's wrath were he not merciful, even to take from us our natural king and leig lord, yea, and to plague us with a strange king for our vacant They that 〈◊〉 God or the king will amend their sinful living. heart. Wherefore (if as ye say ye love the king) amend your lives, and then ye shallbe a mean that God shall lend him us long to reign over us, for undoubtedly sins provoke much god's wrath scripture saith: Dabo ti by regem in furore meo, That is: I will give the a 〈◊〉 in my wrath. Now we have a lawful king, a godly king, nevertheless yet many evils do reign. Long time the ministers appointed, have studied to amend, and redress all evils, long time before this great labour hath been about this matter, great cracks hath been made that all should be well. But when all came to all for all their 〈◊〉, little or nothing was done, in whom these words of 〈◊〉 may well be verified saying. parturiunt montes, nascetur ridiculus mus. 〈◊〉. The mountains swelleth up, the poor mouse is brought out, long before this time, many hath 〈◊〉 in hand to bring many things unto pass, but finally their works came unto small effect and profit. Now I hear say all things are ended after a Godly manner, or else shortly shallbe. Make haste, make haste, and let us learn to convert, to repent, and amend your lives. If we do not, I fear, I fear, lest for our sins and unthankfulness, an hypocrite shall reign over us. Long we have been ser The Pope hath long reigned. vaunts and in bondage, serving the Pope in Egypt. God hath given us a deliverer, a natural king. Let us seek no stranger of another nation, no hypocrite which shall bring God hath sent us a deliverer. in again all papistry, hipocricie, and Idolatry. No diabolical minister which shall maintain all devilish works and evil exercises. But let us pray that God maintain and Let us no more seek to serve a stranger. continue our most excelleut king here present, true inheritor of this our realm, both by nativity, and also by the Let us pray for our king. special gift and ordinance of God. He doth us rectify in the liberty of the Gospel, in that therefore let us stand. State ergo in libertate, qua Christus nos liberavit. Stand ye in Gal. v. a. the liberty, wherewith Christ hath made us free. In Christ's liberty we shall stand, If we so live that we profit. If we cast away all evil, fraud and deceit, with such other vices, contrary to God's word. And in so doing we shall not only prolong and maintain our most noble kings days in prosperity: but also we shall prosper our own lives, to live not only prosperously, but also godly. In any wise, let no such a won prepare unto himself The second part of his sermon. many horses. etc. In speaking these words, ye shall under stand, that I do not intend to speak against the strength, polisye and provision of a king, but against excess, & vain trust that kings have in themselves, more than in the living God the author of all goodness, and giver of all victory. Many horses are requisite for a king, but he may not exceed in them, nor triumph in them, more than is needful, for the necessary affairs and defence of the realm: what meaneth it, that God hath to do with the kings stable? but only he would be master of his horses, the Scripture Psalm. 〈◊〉. sayeth, In altis habitat. He dwelleth on high, it followeth. Humilia respicit. He looketh on low things, yea, upon the kings stables, and upon all the offices in his house. God is grand master in the kings house. God is great grand master of the kings house, and will take account of every one that beareth rule therein, for the executing of their offices, Whether they have 〈◊〉 and truly served the king in their offices or no. Yea god looketh upon the king himself, if he work well or not. Every king is subject unto god, and all other men are subjects unto that king. In a king god requireth faith, not excess of horses. Horses for a king be good and necessary, if they be well used. But horses are not to be preferred above poor men. I was once offended with the kings horses, and therefore took occasion to speak in the presence of the kings majesty that dead is, when 〈◊〉 stood. Abbeys were 〈◊〉 ned for the comfort of the poor, Wherefore I said it was not decent that the king's horses should be kept in them (as ma ny were at that time) the living of poor men thereby minished & taken a way: But afterward a certain noble man said to me what hast thou to do with the kings horses? I answered, and said, I spoke my conscience as god's word directed me. He said horses be the maintenances and part of a kings honour, and also of his realm, wherefore in speaking against them ye are against the kings honour. I answered. God teacheth what honour is decent for the king and An answer declare the true honour of a king for all other men according unto their vocations. God appointeth every king a sufficient living for his state and degree both by lands and other customs. And it is lawful for every king to enjoy the same goods and possessions. But to extort and take away the right of the poor, is against the honour of the king. And you do move the king to do after that manner, than you speak against the honour of the king. For I full certify you, extortioners, violent oppressers, in gross of tenaments and lands, through He describeth the dishonours of a king plainly and most truly. whose covetousness, villages decay and fall down, the kings leig people for lack of sustenance are famished and decayed. They be those which speak a against the honour of the king. God requireth in the king and all magistrates a good heart, to walk directly in his ways. And in all subjects, an obedience dew unto a king. Therefore I pray god both the god requireth a good heart. king and also we his people may endeavour diligently to walk in his ways, to his great honour and our profit. Let him not prepare unto himself to many wives. etc. All The. iii. part of his sermen. though we read hear that the kings amongst the Jews had liberty to take more wives than one, we may not therefore Kings of the Jews had a dispensation to have more wives than one. attempt to walk in ordinately and to think that we may take also many wives. For christ hath for bidden this unto us Christians. And let us not impute 〈◊〉 unto the jews because they had many wives. For they had a dispensation so to do. Christ limiteth unto us one wife only. And it is a great thing for a man to rule one wife rightly, and ordinately. For a woman is frail and proclive unto all evils, a woman is a very weak vessel, and may soon deceive a man, and bring him unto evil. Many examples we have in holy scripture. One wife is hard to be well ruled. Adam had but one wife, called Cue, and how soon had she brought him to consent unto evilt, and to come to A godly woman 〈◊〉 to be choose. destruction, How did wicked jesabel pervert king Hachabs' heart from god and all godliness, and finally unto 〈◊〉. It is a very hard thing for a man to rule well one woman Therefore let our king, what time his grace shallbe so minded to take a wife, chose him one which is of god, that is, which is of the household of faith. Yea let all estates be no less circumspect in choosing her, taking great deliberation and then they shall not need divorcements, and such mischiefs to the evil example and slander of our realm. And that she be such one as the king can find in his heart to Love which is godly is to be preferred a 'bove all earth lie things in marriage. love and lead his life in pure and chaste espousage, and 〈◊〉 shall he be the more prone and ready to advance gods glory punish and extirp, the great lechery used in this realm. Therefore we ought to make a continual prayer unto god, for to grant our kings grace such a mate as may knit his heart and heres, according to gods ordinance and law, and not to consider and cleave only to a politic matter or conjunction, for the enlarging of dominions, for surety and defence of countries, setting apart the institution & ordinance of god. We have now a pretty little shilling, in deed a very pretty one. I have but one I think in my purse and the last day I had put it away almost for an old groat A notable saying. and so I trust some will take them. The fines of the silver I can not se. But therein is printed a fine sentence: that is. Timor domini fons vite vel sapienty. The fear of the Lord is prover. xvi. the fountain of life or wisdom. I would god this sentence were always printed in the heart of the king in choosing his wife, and in all his officers. For like as the fear of God is fons sapienty or vite, so the forgetting of god is fons Policy if it be not of god bringeth death. stulticie the fountain of foolishness or of death, although it be never so politic. for upon such politic matters death doth ensue and follow. All their divorcements and other like conditions to the great displeasure of all mighty god which evils I fear me, is much used at these days in the marriage of noble men's children, for joining lands to lands, possessions to possessions, neither the virtuous education, nor living being regarded, but in the infancy such marriages be made, to the displeasure of god and breach ofespousals. Let the king therefore chose unto him a godly wife, whereby he shall the better live chaste, and in so living, all godliness shall increase and rightwiseness be maintained. Notwith standing, I know here after, some will come and move your grace towards wantonness, and to the inclination of the flesh and vain affections. But I would your grace should A notable history of a French king. bear in memory, an history of a good king called jews, that traveled towards the holy land (which was a great matter in those days) and by the way sickened, being long absent from his wife. And upon this matter the physicians The good counsel of by bishops did agree, that it was for lack of a woman. And did consult with the bishops therein, who did conclude that because of the distance of his wife (being in an other country) he should take a wench. This good king hearing their couclusyon would not assent there unto, but said, he had rather be sick even unto death, than he would break his espousals. Do worth such counsellors, bishops, nay rather buzzards. Nevertheless if the king should have consented to their conclusion, and accomplished the same, if he had not chanced well, they would have excused the matter, as I have hard of two that have consulted together, and according to the advise of his friend, the one of them wrought where the succession was not good. The other imputed a piece of reproach to him for his such counsel given. He exeused the matter saying: that he gave him none other council, but if it had been his cause, he would have done like wise. So I think the bishops would have excused the matter, if the king should have reproved them for their counsel. I do not read that the king did rebuke them for their Note. council, but if he had, I know what would have been their answer. They would have said, we give you no worse council, than we would have followed ourselves, if we had been in like case. Well sir, this king did well, and had the The king fearing God avoided evyil. fear of God before his eyes. He would not walk in by walks, where are many balks. Amongst many balkinges, is much stomblinge, and by stumbling it chanceth many times to fall down to the ground. And therefore, let us not take any by walks, but let God's word direct us, let us not walk after, nor lean to our own judgements and procedings of our forefathers, nor seek not what they did, but what they should have done, of which thing scripture admonisheth us, saying: Ne inclinemus preceptis & traditionibus patrum neque faciamus ꝙ videtur rectum in oculis nostris. Let us not Deut. xii. a incline ourselves unto the precepts and traditions of our fathers, nor let us do that seemeth right in our eyes. But surely, we will not exchange our father's doings and traditions with scripture, but chiefly lean unto them and to their prescription, and do that seemeth good in our own eyes. But surely that is going down the ladder, Scala celi as it was made by the Pope came to be a mass, but that is a false ladder to bring men to heaven. The true ladder to bring a man to heaven is the knowledge and following of scripture. Let the king therefore choose a wife which feareth God, let him not seek a proud, wanton, and one full of The three part of thesermon. rich treasures and worldly pomp. He shall not multiply unto himself to much gold and silver. Is there to much think you for a king? God doth allow much unto a king, A king may have much for his expenses are great. and it is expedient that he should have much, for he hath great expenses, and many occasions to spend much for the defence and surety of his realm and subjects. And necessary it is that a king have a treasure always in a readiness for that, and such other affairs, as be daily in his hands. The which treasure, if it be not sufficient, he may lawfully and with a safe conscience, take taxis of his subjects. For it were not meet, the treasure should be in the subjects purses when the money should be occupied, nor it were not best for themselves, for the lack thereof, it might cause both it, & all the rest that they have, should not long be theirs. And so for Note when the king hath to much of his commons. a necessary and expedient occasion, it is warranted by god's word to take of the subjects. But if there be sufficient treasures, and the burdening of subjects be for a vain thing, so that he will require thus much, or so much of his subjects, (which perchance are in great necessity, and penury.) The this covetous intent, and the request thereof is to much, Who shall see this to much. None that be servants to the king. which God forbiddeth the king here in this place of scripture to have. But who shall see this to much, or tell the king of this to much. Think you any of thelkyngs privy chamber? No. For fear of loss of favour. Shall any of his sworn Corporal eyes cannot see to much. chaplains? No. They be of the clausset, and keep close such matters. But the king himself must see this to much & that shall he do by no means with the corporal eyes: Wherefore, Spiritual eyes are to be had faith & charity. he must have a pair of spectacles, which shall have two clear sights in them, that is, that one is faith, not a seasonable faith, which shall last but a while, but a faith, which is continuing in God. The second clear sight is charity, which is fervent towards his christian brother. By them two, must the king see ever when he hath to much. But few there be that useth these spectables, the more is their damnation. Not without cause Chrisostome with admiration Chrisostomes' saying. sayeth. Miror si aliques rectorum potest salvari: I marvel The understanding of it. if any ruler can be saved. Which words he speaketh not of an impossibility, but of a great difficulty. For that I fGod will not grant to much unto a king much less unto the subject. their charge is marvelous great, & that none about them dare show them the truth of the thing how it goeth. Well: then if God will not allow a king to much. Whether will he allow a subject to much? no, that he will not. whether have Who is not fauty in taking to much learn. any man here in England to much? I doubt most rich men have to much, for without to much, we can get nothing. As for example. The Physician. Physicians. If the poor man be diseased, he can have no help without to much: & of the lawyer, Lawyer's the poor man can get no counsel, expedition, nor help in his matter, except he give him to much. At merchants hands, no kind of ware can be had, except we give for it to much. Merchants. You landlords, Landlords you rentreisers, Rend raysers I may say you steplords, steplordes. you unnatural lords, Unnatural Lords. you have for your possessions yearly to much. For For that here before went for xx. or xl. pound by year (which is an honest portien to be had gratis in one Lordship, of an other man's sweat and labour) now is it let for l. or an C. pound by year. Of this to much cometh this monstruous Of this to much cometh all dearth and scarcity. and portentous dearth is made by man, notwithstanding God doth send us plentifully the fruits of the earth mercifully, contrary unto our deserts. notwithstanding to much, which these rich men have, causeth such dearth, that poor men (which live of their labour) cannot with the sweat of their face have a living, all kind of victuals is so dear, pigs, geese, Capons, Chickens, eggs etc. These things with other are so unreasonablye enhanced. And I think Note the covetous men. verily, that if it this continue: we shall at length be constrained to pay for a pig a pound. I will tell you my Lords & masters, this is not for the kings honour: yet some will This to much is not for the kings honour say, knowest thou what belongeth unto the kings honour better than we? I answer, that the true honour of a king, is most perfectly mentioned and painted forth in the scriptures, of which, if ye be ignorant, for lack of time that ye cannot read it, albeit, that your counsel be never so politic, yet is it not for the king's honour. What his honour meaneth ye cannot tell. It is the kings honour that his A description of the kings honour. subjects be led in the true religion. That all his prelate's and clergy be set about their work in preaching and studying, and not to be interrupted from their charge. Also it First in true religion. is the 〈◊〉 honour that the common wealth be advanced that the dearth of these foresaid things be provided for, & the commodities of this realm so employed, as it may Secondly a well thy commonalty. be to the setting his subjects on work, and keeping them from idleness. And herein resteth the kings honour and his office. So doing, his account before God shallbe allowed, and rewarded. Furthermore, if the kings honour (as thirdly the kings honour standeth in the multitude of people. some men say) standeth in the great multitude of people. Then these graziers, inclosers, and rentrearers, are hynderers of the kings honour. For where as have been a great many of householders and inhabitants, there is now but a shepherd and his dog, so they hinder the kings honour This to much will make 〈◊〉 ry slavery, and the shavery 〈◊〉 〈◊〉. most of all. My Lords and masters, I say also, that all such proceedings which are against the kings honour (as I have a part declared before) and as far as I can perceive, do intent plainly, to make the yomanry slavery, and the clergy shavery. For such works are all singular, private wealth and commodity. 〈◊〉 of the clergy had to much, but that Clergy had to much, but 〈◊〉 to little. is taken away, and now we have to little. But for mine own part, I have no cause to complain, for I thank God and the king. I have sufficient, and God is my judge I came not to crave of any man, any thing, but I know them that have to little. There lieth a great matter by these appropriations, An example of the clergy. great reformation is to be had in them. I know wheris a great market town with divers hamelets & inhabitants, where do rise yearly of their labours to the value of l. pound, and the vicar that serveth (being so great a cure) hath but xii. or xiiii. marks by year, so that of this pension he is not able to buy him books, nor give his neighbour drink, all the great gain goeth another way. My father was a 〈◊〉, and had no lands of his own, only he had An example of the yomanry. a farm of three or iiii. pound by year at the uttermost, and here upon he tilled so much as kept half a dozen men. He had walk for a hundred sheep, and my mother milked thirty. kine. He was able and did find the king a harness, with himself, and his horse, while he came to the place that he should receive the kings wages. I can remember, that I buckled his harness, when he went unto Black heath field. He kept me to school, or else I had not been able to have preached before the kings majesty now. He married my sisters with v. pound, or xx. nobles a piece, so that he brought them up in god linesse, and fear of God. He kept hospitality for his poor neighbours. And some alms he gave to the poor, and all this did he of the said farm. Where he that now hath it, payeth xvi. pound by year or more, and is not able to do any thing for his prince, for himself, nor for his children, or give a cup of drink to the poor. Thus all then hansing & rearing goth to your private commodity & wealth. So that where ye had a single to much, you have that: & sins the same, ye have enhanced the rent, & so have increased an other to much. So now ye have double to much, No preaching can help 〈◊〉 evil. which is to to much. But let the preacher preach till his tongue be worn to that stomps, nothing is amended. We have good statutes made for the common wealth as touching come many statutes but 〈◊〉 〈◊〉. ners, enclosers, many meeting and 〈◊〉, but in the 〈◊〉 of the matter, there cometh nothing forth. Well, well, this is one thing I will say unto you, from whence it cometh The 〈◊〉 is author of to much. I know, even from the devil. I know his 〈◊〉 in it. For if ye bring it to pass, that the yomanry be not able to put their sons to school (as in deed universities do wondrously decay all ready) and that they be not able to marry To decay of learning and purity of life. their daughters to the avoiding of whoredom, I say ye pluck salvation from the people, and utterly destroy the Saluatyon resteth in them. Yomens' 〈◊〉 be teachers of God. realm. For by yemans' sons, the faith of Christ is, and hath been maintained 〈◊〉. Is this realm taught 〈◊〉 rich men's sons? No, no, read the chronicles ye shall find sometime noble menues sons, which have been unpreaching bishops and prelate's, but ye shall find none of them learned men. But verily, they that should look to the redress A notable thing of these things, be the greatest against them. In this realm are a great many of folks, and amongst many, I know but one of tender zeal, at the motion of his poor tenants, hath let down his lands to the old rents for their relief. For gods love, let not him be a Phoenix, let him not be alone, let him not be an hermit closed in a wall some good man follow him, and do as he giveth example. surveyors there be, that greedily gorge up their covetous surveyors be handmakers. goods, handmakers I mean, (honest men I touch not) but all such as survey they make up their mouths, but the commons be utterly undone by them. Whose bitter cry ascending up to the ears of the God of Sabaoth, the greedy The cry of the poor. pit of hell burning fire (without great repentance) do tarry and look for them. A redress God grant. For furelye, surely, but that two things do comfort me, I would despair of the redress in these matters. One is, that the king's majesty when he cometh to age: will see a redress of these things so out of frame. 〈◊〉 example by 〈◊〉 down his own lands first, and then enjoin his fubiects to follow him. The second hope I have is, I believe that the general accounting day is at hand, the dreadful day of 〈◊〉 I mean, which shall make an end of all these 〈◊〉 and miseries. For as the scriptures be. Cum dixerint pax pax, when they shall say peace, peace: Omnia tura, all things are sure: Then is the day at hand, a merry day I say, for all such as do in this world study to serve & please God, and continue in his faith, fear & love: and a dreadful horrible day for them that decline from God, walking in their own ways, to whom as it is written in the xxv. of Matthew is said: Ite The reward of wicked men. maledicti in ignem eternum. Go ye cursed into everiasting punishment. Where shallbe wailing and gnashing of teeth. But unto tother he shall say: Venite benedicti. Come ye bless The bless of the godly. said children of my Father, possess ye the kingdom prepared for you from the beginning of the world, of the which God make us all partakers. Amen. ¶ The second Sermon of Master Hugh Latimer, which be preached before king Edward. QVecunque scripta sunt: ad nostram doctrinam. etc. All things that are written in God's book, in the holy Bible, they were written before our time, but yet to continue from age to age as long as the world doth stand. In this book is contained doctrine for all estates, even for kings. A king herein may learn how to In god's book is 〈◊〉 〈◊〉 tryne for all estates. guide himself, I told you in my last sermon, much of the duty of a king. And there is one place behind yet, and it follow eth in the text. Postquam autem sederit in solio regni sui. etc. And when the king is set in the seat of his kingdom, he shall write him out a book, and take a copy of the priests or Deut. xvii Levites. He shall have the book with him, and why? to read in it all the days of his life, to learn to fear god, and learn his laws, and other things, as it followeth in the text with the appurtenances and hangings on, that he turn not from God, ne there to the right hand, nor to the left. And wherefore shall he do this? that he may live long, he and his children. Hitherto goeth the text. That I may declare this the better to the edifying of your souls & the glory of God, I shall desire you to pray etc. Et postquam. etc. Before I enter into this place (right honourable audience) to furnish it accordingly, which by the grace of god I shall do at lesure, I would repeat that place I was in last, & furnish it with an history or two, which I left out in my last sermon. I was in a matter concerning the 〈◊〉 of the jews, a 〈◊〉 and 〈◊〉 kind of people, like our English men now a days, that in the minority The 〈◊〉 jews & our English men compared together. of a king, take upon them to break laws, & to go by walls. For when God had promised them a king, when it came to the point they refused him. These men walked by 〈◊〉, and the saying is, many by walks, many balks, many balks much stumbling, and where much stumbling is, 〈◊〉 english 〈◊〉, 〈◊〉 called an old said saw. there is sometime a fall, how be it there were some good wall 〈◊〉 among them, that walked in the kings high way ordinarily, uprightly, plain Dunstable way, and for this purpose, I would show you an history which is written in the third of the kings. King David being in his childhod, an old man, in his iii. of the kings the first chap. second childhood, for all old men are twice children, as the Proverb is. Senex bis puer. 〈◊〉 old man, twice a child, it hap pened with him, as it doth oftentimes, when wicked men of a 〈◊〉 childhood take occasion of evil. This king David being weak of nature and impotent, in so much that when he was covered with clothes, he could take no heat, was counseled of his servants to take a fair young maid to nourish him, and to keep him warm in his body, I suppose she was his wife. How be it he had no bodily company with her, and well she might be his wife. For though the scripture do the say. Non cognovit eam. He knew her not, he had no carnal copulation with her, yet it saith not: Non duxit eam uxorem. He married her not. And I cannot think that king David would have her to warm his bosom in bed, except she had been his wife, having a dispensation of God to have as many wives as he would. For god had dispensed with them to have many 〈◊〉 iii. of kings the first wives. Well: what happened to king David in his childhood, by the child of the devil? Ye shall hear. King David had a proud son, whose name was Adonias, a man full of ambition, desirous of honour, always climbing, climbing. Now, whiles the time was of his father's childhod, he would depose his father, not 〈◊〉 of his father's mind, saying. Ego regnabo. I will reign, I will be king, he was a stout stomached child; a bywalker, of an ambitious mind, he would not consent to his father's friends, but got him a charet, and men to run before it, and divers other adherentes to help him forward, worldly wise men, such as had been before of his father's counsel, great men in the world, and some no doubt of it, came of good will thinking no harm, for they would not think, that he did it without his father's will, having such great men to set him forth, for every man can not have access at all times to the king, to know his pleasure: well, algates he would be king. He makes a great feast, and thither he called joab the ringleader of his father's army, a worldly wise man, a joab captain general of 〈◊〉 army. by walker, that would not walk the kings high way, and one 〈◊〉 the high priest. For it is marvel if any michief be in hand, if a Priest be not at some end of it, they took him as king, and cried, Vivat Rex Adonias. God save king 〈◊〉, David suffered all this, and let him alone, for he was in his childhod a bedrid man. But see how God or dere the matter. Nathan the Prophet and Sadoc a Priest: and 〈◊〉, and Crethytes, and 〈◊〉 the kings guard, they were not called to the feast. These were good men, and would not walk by ways, therefore it was folly to break the matter to them, they were not called to counsel. Therefore Nathan when he hard of this, he cometh to Bethsabe, salomon's mother, and saith. Hear ye not how Adonias the son of Ageth, reigneth king, David not knowing? And he bade her put the king in mind of his oath that he swore that her son Solomon should be king after him, this was wise counsel according to the proverb. Qui vadit plane, vadit sane. He that walketh in the high plainway, walketh safely. Bethsabesueth to David for Solomon. Upon this she went and broke the matter to David, and desired him to show who should reign after him in Jerusalem, adding that if Adonias were king, she and her son after his death should be destroyed, saying: Nos erimus peccatores. We shallbe sinners, we shallbe taken for traitors, for though we meant no harm, but walked uprightly, yet because we went not the by way with him, he being in authority will destroy us. And by and by cometh in Nathan, and taketh her tale by the end, and showeth him how Adonias was saluted king, and that he had bid to dinner the kings servants, all saving him and Sadoc, and Banaiah and all his brethren the kings sons save Solomon. King David remembering himself, swore, as sure as God liveth, Solomon my son shall reign after me and by and by commanded Nathan and Sadoc and his guard the Cerites and Phelites, to take Solomon his son and set him upon his mule, and anoint him King. And so they did crying. Vivat Salomon Rex. Thus was Solomon throned, by the advise and will of his father, and though he were a child, yet was his will to be obeyed and fulfilled, and they ought to have known his pleasure. Whylse this was a doing there was such a joy and outcry The joy of the people for their new king. of the people, for their new king, and blowing of trom pettes, that joab and the other company being in their io little, and keeping good cheer: Heard it, and suddenly asked what is this ado? And when they perceived, that Solomon, by the advise of his father was anointed king, by and by there was all wished, all their good cheer was done, and all that were with Adonias, went away, and let him reign alone: if he would, and why? He walked a by way and God would not prosper it. God will not work with private authority, nor with any thing done inordinately. When Adonias saw this that God is against 〈◊〉 authority and in ordinate doings. he was left alone, he took sanctuary, and held by the horns of the altar, and swore that he would not depart thence, till Solomon would swear that he should not lease his life. Here is to be noted the notable sentence, and great mercy of king Solomon. Let him (saith he) order himself like a quiet man, and Solomon is merciful. there shall not one hear fall from his head. Sed si inventum fuerit, malum in 〈◊〉. But if there shall be any evil found in him, if he hath gone about any mischief, he shall die for it. Upon this he was brought into Solomon, and as the book saith, he did homage unto him, and Solomon said to him. Vade in domum tuam. Get thee into thy house, by like he meant to ward, and there to see his wearing, as if he should say, show thyself without gall of ambition, to be a quiet subject, and I will 〈◊〉 trieth traitors from the trusty. pardon thee for this time. But I will see the wearing of the. Here we may see the wonderful great mercy of Solomon for this notorious treason, that Adonias had committed, it was a plain matter, for he suffered himself to be called king, it hung not of vehement suspicion or conjecture nor sequel or consequent, yet notwithstanding Solomon for that present, forgave him, saying I will not forget it utterly, but I will keep it in suspece, I will take no advantage of thee at this time. This Adonias and Absalon were brethren, and came both of a strange mother, and Absalon likewise was a traitor and made an insurrection against his father. Beware therefore these mothers, and let kings take heed how they marry, in what houses, in what 〈◊〉. For Note of what force education is. strange bringing up bringeth strange manners. No we giveth David an exhortation to Solomon, and teacheth him the duty of a king, and giveth him a lesson, as it followeth at large in the book, and he that list to read it, may see it there at full. But what doth Adonias all this while? He must yet climb again, the gall of ambition was not out Adonias schrinks in the witting & proveth nought in the wearing. of his heart. He will now marry Abisaak the young Queen that warmed king n1g-nn's bosom, as I told you, & cometh me to Bethsabe, desiring her to be a mean to Solomon her son that he might obtain his purpose. And bringeth me out a couple of lies at a clap, and committeth me two unlawful acts. For first he would have been king without his father's consent, and now he will mary his father's wife, and the. two. lies are these. first, said 〈◊〉 to Bethsabe, thou knowest that the kingdom belongeth to me, for I am the elder. The kingdom was mine, he lied Adoniasa liar. falsely, it was none of his. Then said he all the eyes of Israel were cast upon me, that is to say: all Israll consented to it, and there he lied falsely. For Nathan, Sadoc, and other wise men, never agreed to it. Here was a great enterprise of Adonias: he will be climbing still. Well Bethsabe went at his request to her son Solomon, and asked aboune, and be granted her what soever she did ask. Notwithstanding he broke his promise afterward & that rightwell, When promises may not be performed. for all promises are not to be kept, specially if they be against the word of God. Or not standing with a common profit, and therefore, as soon as Solomon hard that Adonias would have 〈◊〉 the young Queen 〈◊〉, nay then let him be king to, said he. I perceive now that he is a naughty man, a proud hearted fellow, the gall of ambition is not yet out of his heart, and so commanded him to be put to death. Thus was Adonias put to execution, Adonias put to death. where as if he had kept his house and not broken his 〈◊〉. King. two. injunction, he might have lived still. Abiathar, what became Abiathar deposed and made 〈◊〉 quondam. of him? The king (because he had served his father be fore him) would not put him to death, but made him as it were a quondam. Because thou hast been with my father three King. two (said he) and didst carry the ark before him, I will not kill thee. But I will promise thee, thou shalt never minister any more. Vade in agrum tuum. Bet thee to thy land, and live there. A great matter of pity & compassion, so God grant us all such mercy. And here was the end of Elies' stock, according to the promise and threatening of God. As for the Phelethites we do not read that they were punished. Marry, Semey transgressed his Injunction: for he kept not his house, but went out, of Jerusalem to seek two servants of his, that had run from him: and when it came to salomon's ear, it cost him his life. I have ripped the matter now to the pill, and have told you of plain walkers, and of by walkers, and how a king in his childhod is a king, as well, as in any other age. We read in scripture of such as 〈◊〉 was but seven. years old when he was made king. were but xii. or viii. years old, and yet the word of the ho lie Ghost called them kings, saying: Cepit regnare He began to reign, or he began to be king. Here is of bywalkers. iiii. King. xii. This history would be remembered, the proverb is: Faelix josias was viii. quem faciunt aliena pericula cautum. Happy is he that can beware by an other man's jeopardy. For if we offend not as iiii. king. xxii. other do, it is not our own deserts. If we fall not, it is God's preservation. We are all offenders. For either we may do, or have done, or shall do (except God preserve us) as evil as the worst of them. I pray God we may all amend and repent. But we will all amend now I trust. We must needs a mend our lives every man. The holy Communion is at hand, and we may not receive kings, though they be children yet they are, kings. it unworthily. Well, to return to my history. King David (I say) was a king in his second childhod. And so, young kings though they be Children, yet are they kings notwithstanding, and though it be written in scripture: We tibi O terra 〈◊〉 puer est Rex. woe to thee, O Land, where the king is a child: it followeth in an other place. Beata terra ubi rex nobilis Blessed is the land, where there is a noble king. Where kings be no banketers, no players, and where they spend not their time in hawking, and hunting: And when had the kings majesty a Council that The kings honourable 〈◊〉 cell 〈◊〉 commended. took more pain both night and day for the setting forth of god's word, and profit of the common wealth? And yet there be some wicked people that will say. Tush, this gear The common saying of the Popish hope days. will not tarry, it is but my Lord Protectors, and my lord of Canterbury's doing: The king is a child, he knoweth not of it. jesus mercy, how like are we English men to the jews ever stubborn, stiff-necked, and walking in buy ways. Yea, English men worse than the jews. I think no jew would at at any time say: this gear will not tarry. I never heard nor read at any time that they said. These laws were made in such a kings days, when he was but a child. Let us alter them. O Lord what pity is this, that we should be worse than the jews? Blessed be the land saith the word of God, where the king is noble. What people are they that say, the king is but a child? have not we a noble king? Was there ever king so noble? so Godly? brought up with so noble counsellors? so excellent, & well learned Schoolmasters? I will tell you this, and I speak it even as I think. His 〈◊〉 A true and and hearty report of M. Lafoy 〈◊〉 by the kings 〈◊〉. hath more Godly wit and understanding, more learning and knowledge at this age, than xx. of his progenitors, that I could name, had at any time of their life. I told you in my last sermon of ministers, of the king's people, and had occasion to show you, how few noble men were good preachers, and I left out an history then which I will now tell you. There was a Bishop of Wynchester in king Henry the The history of a bishop of Winchester in king Henrythe vi. tyme. vi. days, which king was but a child, and yet were there many good Acts made in his childhod, and I do not read that they were broken. This Bishop was a great man borne, & did bear such a stroke, that he was able to shoulder the Lord Protector. Well, it chanced that the lord Protector and he fell out, and the Bishop would bear nothing at all with him, but played me the Satrapa, so that the Regent of France was fain to be sent for, from beyond the seas, to set them at one, and to go between them. For the Bishop was as able and ready to buccle with the Lord Protectoure, as he was with him. Was not this a good prelate? he should have been at home a preaching in his Diocese in a waniant. This Protector was so noble and Godly a man, that he was called of every The good duke Humphrey. man the good Duke Humphrey. He kept such a house, as ne ver was kept since in England, without any enhaunsing of rents. I warrant you, or any such matter. And the bishop for standing so stiffly by the matter, and bearing up the order of our mother the holy church, was made Cardinal Atyburne tippet would a become him better. at Calais, and thither the bishop of Rome sent him a cardinals hat. He should have had a tiburne tippet, a halfpenny halter, and all such proud prelate's. These romish hats never brought good into England. Upon this the bishop goeth me to the queen Katherine the kings wife, a proud woman and a stout, and persuaded her, that if the duke were in such authority still, and lived, the people would honour him, more than they did the king. And the king should not be set by, and so between them, I can not tell how it came to pass, but at Sent Edmundsbury 〈◊〉 Humphrey smothered. in a parliament, the good Duke Humphrey was smothered. But now to return to my text, and to make further rehearsal of the same, the matter beginneth thus. Et post quam sederit Rex. And when the king is set in the seat of his kingdom, The office of a king newly chosen. what shall he do? shall he dance, and dally? banquet? hawk and hunt? No forsooth syr. For as God set an order in the kings stable as I told you in my last Sermon, so will he appoint what pastime a king shall have. What must he do then? He must be a student. He must write God's book himself. Not thinking because he is a king, he hath licence to do what he will, as these worldly flatterers are wont to say. Yea, trouble not yourself sir, ye may hawk and hunt, & take your pleasure. As for the guiding Flattering clawbackers. of your kingdom and people, let us alone with it. These flattering clawback's are original roots of all mischief, and yet a King may take his pastime in hawking or A king's pastime hunting or such like pleasures But he must use them for recreation when he is weary of weighty affairs, that he may return to them the more lusty: and this is called pastime with good company. He must write out a book himself. He speaketh of writing because printing was not used The king must write the book of Deutero. himself. at that time. And shall the king writ it out himself? He meaneth he shall see it written, & rather than he should be without it, write it himself. jesus mercy is God so with a king to have him well brought up & instructed? Deut. xviii. yea forsooth. For if the king be well ordered, the realm is well ordered. Where shall he have a copy of this book? of the Levites. And why? Because it shall be a true copy, not falsified. Moses' left the book in an old chest, and the 〈◊〉 had it in keeping. And because there should be no error, no addition, nor taking away from it, he biddeth him fetch the copy of the Levites. And was not here a great miracle of God, how this book was preserved? It had lain hid many years and the jews knew not of it. Therefore at length when they had found it and knew it: they lamented for their ignorance, that had so long been without it, and rend their clothes, repenting their unfaithfulness. And the holy bible God's book, that we have among us, it God's book hath, been preserved hitherto by a wonderful mi racle. hath been preserved hitherto by wonderful miracle of god though the keepers of it were never so malicious. first ever sith the bishop of Rome was first in authority, they have gone about to destroy it, but God worketh wonder fully, he hath preserved it maugre their beartes, and yet are we unthankful that we can not consider it. I will tell you, what a bishop of this realm said once to me, he sent for me and marveled that I would not consent to such traditions, as were then set out. And I answered him, that I would be ruled by God's book, and rather than I would dissent one jot from it, I would be torn with wild horses. And I chanced in our communication, to name the lords supper. 〈◊〉 saith the bishop. What do ye call the lords Mark a 〈◊〉 Prelate. supper? What new term is that? There stood by him a dubber, one doctor Dubber he dubbed him by and by and said that this term was seldom red in the doctors. And I made answer, that I would rather follow Paul in S. Paul's terms ought to be followed. using his terms, then them, though they had all the doctors on their side. Why, said the bishop, can not we with out scriptures order the people? how did they before the scripture was fist written and copied out? But God knoweth, A bishop that asked whether the people might not be ordered withoutè scriptures. full ill yet would they have ordered them. For seeing that having it, they have deceived us, in what case should we have been now without it? But thanks be to God, that by so wonderful a miracle hath preserved the book still. It followeth in the text. Habebit secum. etc. He shall have it with him in his progress, he must have a man to carry it, The byblemust not be forgotten in time of progress and 〈◊〉. that when he is hawking and hunting or in any pastime, may always commune with them of it. He shall read in it not once a year. for a time, or for his recreation, when he is weary of hawking or hunting, but cunctis diebus vita suae All the days of his life. Where are those worldlings now? These bladder puffed up wily men? woe worth them that ever they were about any king. But how shall he read this book, as the Homilies are read? Some call them homlies, How homely they handle the the godly Homilies. and in deed so they may be well called, for they are homely handled. For though the priest read them never so well, yet if the parish like them not, there is such talking and babbling in the church, that nothing can be heard: And if the parish be good, and the priest nought, he will so hack it, and chop it, that it were as good for them to be without it, for any word that shallbe understand. And yet (the morepitie) this is suffered of your grace's bishops in their diocese unpunished. But I will be a suitor to your grace, that ye will give your Bishop's charge ere they go home, upon their A request to the kings grace. allegiance, to look better to their flock, and to see your majesties injunctions better kept, & send your visitors in theirtailes. And if they be found negligent, or faulty in their Negligent bishops. deutyes, out with them. I require it in God's behalf, make them quondams all the pack of them. But peradventure ye will say. Where shall we have any to put in their rooms? In deed I were a presumptuous fellow to move your grace to put them out, if there were not other to put in their places. But your majesty hath divers of your chaplains, well learned men, and of good knowledge, and yet ye have some that be bad enough, hangers on of the court, I mean not those. But if your majesties chaplains Hangers of the court. and my Lord Protectors be not able to furnish their places, there is in this realm, thanks be to God, a great sight of lay men, well learned in the scriptures, and of virtuous and godly conversation, better learned then a great sight of us, of the clergy. I can name a numbered of them that are able, and would be glad (I dare say) to minister the function if they be called to it. I move it of conscience to your grace, let them be called to it orderly, let them have institution, and give them Learned laymen to furnish the 〈◊〉 of bishops. the names of the clergy. I mean not the name only, but let them do the function of a bishop, and live of the same. Not as it is in many places, that one should have the name, and viii. other the profit. For what an enormity is this in a christian realm to serve in a civility, having the profit of a Provostship and a deanery, and a parsonage? But I The clergy is like to be brought into slavery. will tell you what is like to come of it. It will bring the clergy shortly into a very slavery. I may not forget here my Scala celi that I spoke of in my last sermon. I will repeat it now again, desiring your grace in gods behalf that ye 〈◊〉 remember it. The bishop of Rome had a Scala celi, but his was a Mass matter. This Scala celi, is the true ladder that bringeth a man to heaven, the top of the ladder or first grease, is this. Who so ever calleth upon the name of the Lord, shallbe The 〈◊〉 lie and his. 〈◊〉 steps. saved. The second step. How shall they call upon him, in whom they have no believe? The third stayr is this. How shall they believe in him, of whom they never heard? The fourth step. How shall they hear without a preacher? Now the neither end of the ladder is. How shall they preach, except they be sent? This is the foot of the ladder, so that we may go backward now, and use the 〈◊〉 argument. A primo ad ultimum. Take away preaching, 〈◊〉 away salvation. But I fear one thiug, and it is, 〈◊〉 for a safety of The fear is 〈◊〉 for it is 〈◊〉 all 〈◊〉. a little money, you will put in 〈◊〉 priests 〈◊〉 save 〈◊〉 〈◊〉. But I will tell you, Christ bought 〈◊〉 with his blood, and will ye sell them for gold or silver? I would not that ye should do with chantry Priests, as ye did with the abbots, when abbeys were put down. For when their enormities were first red in the parliament house, they were so great and abominable, that there was Now bishops of old a bbots. nothing but down with them. But within a while after, the same abbots were made Bishops, as there be some of them yet alive to save and redeem their pensions. O Lord: think ye that God is a fool? and seeth it not? and if he see it, will he not punish it? And so now for safety of more nigh, I would not that ye should put in chantry priests, I speak not now against such chantry priests as are able to preach, but those that are not able, I will not have them put in, for if ye do this, ye shall answer for it. It is in the text, that a king ought to fear God, he shall have the dread of God before his eyes, work not by world lie policy, for worldly policy feareth not God. Take heed of Worldly poliey feareth not god these claubackes, these venomous people that will come to you, that will follow like Gnatoes and Parasites, if you follow them, you are out of your book. If it be not according to God's word that they counsel you, do it not for any worldly policy, for than ye fear not God. It followeth Smell feasts or flatterers. in the text. Vt non elevetur cor eius. That he be not proud above his brethren. A king must not be proud, for God might have made him a shepherd, when he made him a king, and done him no wrong. There be many exam bless of proud kings in scripture. As Pharaoh that would not hear the message of God. Herode also, that put John Mharao Exod seven. viii. baptist to death, and would not hear him, he told him, that it was not lawful for him to marry his brother's wife. jeroboam also was a proud king. another king 〈◊〉. three king. xii. there was that worshipped strange Gods and Idols, of those men whom he had overcome before in battle: And when a Prophet told him of it: What said he. Who made you one of my council? These were proud kings, their examples are not to be followed. But wherefore shall a king fear God, and turn neither to the right hand, nor to the left. Wherefore shall he do all this? ut longo tempore regnet ipse, & filii eius. That he may reign long, he and his children. Re member this I beseech your grace. And when these flatterers, and flibbergibbes another day shall come and claw you by the back and say. Sir trouble not yourself. What should you study? Such an answer would cut his comb. Why should you do this or that? Your grace may answer them thus, and say. What sirrah? I perceive you are weary of us, and our posterity. Doth not God say in such a place. That a king should write out a book of god's law, and read it? Learn to fear God. And why? That he and his, might reign long, I perceive now thou art a traitor. Tell him this tale once, and I warrant you he will come A charm to chase away claubackes. no more to you, neither he, nor any other after such a sort. And thus shall your grace drive these flatterers and claubackes away. And I am afraid I have troubled you to long. Therefore I will furnish the text now with an history or two, and then I will leave you to God. Ye have heard how a king ought to pass the time. He must read the book of God, and it is not inongh for him to read, but he must be acquanted with all scripture, he must study, and he must pray: And how shall he do both these. He may learn at Solomon, God spoke unto Solomon, iii. of king. iii. when he was made a king, and bad him ask of two. of Chronicles. i. b him what he would, and he should have it. Make thy petition, said God, and thou shalt obtain. Now mark salomon's prayer: Domine, o Domine deus, said he: O Lord Solomon is a precedent of pra yer for kings. God, it is thou that hast caused me to reign, and haste set me in my father's seat, for thou God only dost make kings. Thus should kings praise God, and thank god as Solomon did. But what was his petition? Lord, said he: Da mihi cor docile. He asked a docyble heart, a wise heart, Solomon asketh wisdom. and wisdom to go in, and to go out, that is to begin all mine affairs well, and to bring them to good effect & purpose, that I may learn to guide and govern my people. When he had made his petition, it pleased god well that Solomon asked wisdom, & neither rytchesse nor long life, & therefore god made him this answer. Because thou haste chosen wisdom above all things. I will give thee it, and thou the wisest king that ever was before thee, and so he was, and the wisest in all kinds of knowledge that ever was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sith. And though he did not ask richesse, yet God gave him both richesse and honour, more than ever any of his ancestors had. So your grace must learn how to do, of Salomon, Ye must make your petition, now study, now pray. They must be yoked together, and this is called pastime with good company. Now when God had given Solomon wisdom, he sent him by and by occasion to occupy his wit. For God gave never a gift, but he sent occasion at one time or an other to show it to God's glory. As if he sent richesses, he sendeth God 〈◊〉 occasion to use his gifts. poor men to be helped with it. But no we must men occupy their goods otherwise. They will not look on the poor, they must help their children, and purchase them more land than ever their granndfathers had before them. But I shall tell you what Christ said. He that loveth his child better than me, is not worthy to be my disciple. I cannot see how ye shall stand before God at the later day, when this sentence shall be laid against you. But to return to my purpose, there were two poor women came before Solomon to complain. They were two harlots, and dwelled together in one house, and it chanced iii. of king iii. within two days they childed both. The one of these women by chance in the night, had killed her child, and The complaint of two 〈◊〉 to 〈◊〉. rose privily and went to the other woman, and took her live child away, and left her dead child in his place. Upon that they came both before Solomon to have the matter judged, whose the child was. And the one said: it is my child. Nay sayeth the other, it is mine. So there was yea and nay between them, and they healed up the matter with scolding after a womanlike fashion. At the length Solomon repeated their tale as a good judge ought to do, and said to the one woman. Thou sayest the child is thine, yea said she. And thou sayest, it is thine to the other. Well, fetch me a sword, said he. For there was no way now to try, which was the true mother, but by natural inclination. And so he said to one of his servants. Fetch me a sword and divide the child between them. When the mother of the child that accused tother heard him say so. Nay for God's sake said she, let her have the whole child, and kill it not. Nay, quoth the other, neither thine nor mine, bet let it be divided. Then said Solomon. give this woman the child, this is the mother of the child. What come of this? Audivit omnes Israel. When all Israel heard of this judgement, they feared the king. It is wisdom and godly knowledge that Wisdom causeth a king to be scared. causeth a king to be feared. One word note here for god's sake and I will trouble you no longer. Would Solomon being so noble a king hear two poor women? They were poor, for as the scripture saith. They were together alone in a house, they had not so much as one servant between them both. Would king Solomon, I say, hear them in his own person? Yea forsooth. And yet I hear of many matters before my Lord Protector, and my Lord chancellor A 〈◊〉 to the Lord Protectoure. that can not be heard. I must desire my Lord protectors' grace to hear me in this matter, that your grace would hear poor men's suits yourself. Put them to none other to hear, let them not be delayed. The saying is now, that money is heard every where, if he be rich, he shall so one have an end of his matter. Other are feign to go home with weeping tears, for any help they can obtain at any judges hand. Hear men's suits yourself, I require you in God's behalf, and put it not to the hearing of these velvet coats, these upskippes. Now a man U ellet coats and 〈◊〉 Master Latimer troubled with poor men's suits. can scarce know them from an ancient knight of the coum fry. I can not go to my book for poor folks come unto me, desiring me that I will speak that their matters may be hard. I trouble my Lord of Caunterbury, and being at his house now and then I walk in the garden looking in my book, as I can do but little good at it. But some thing I must needs do to satisfy this place. I am no sooner in the garden and have red a while, but 〈◊〉 and by cometh there some one or other knocking at the gate. 〈◊〉 cometh my man and saith Sir, there is one at the gate would speak with you. When I come there, then is it some one or other that desireth me that I will speak that his matter might be hard, and that he hath lain this long at great costs and charges, and can not once have his matter come to the hearing, but among all other, one specially 〈◊〉 〈◊〉 at this time to speak. This it is sir. A gentle woman came to me and told me, that a great The gentle woe man's complaint. man keepeth certain lands of hers from her, and will be her tenant in the spite of her tethe. And that in a whole twelve month. she could not get but one day for the hearing of her matter, and the same day when the matter 〈◊〉 are like Switcheners that serve where they have most money. should be heard, the great man brought on his side a great sight of lawyers for his counsel, the gentle woman had but one man of law: and the great man shakes him so, that he can not tell what to do, so that when the matter came to the point, the judge was a mean to the gentle woman, that she would let the great man have a quietness in her land. I beseech your grace that ye will look to these matters. Hear them yourself. Uewe your judges? And hear poor men's causes. And you proud judges hearken what God sayeth in his holy book: Audite illos, ita parvum ut magnum. Hear them sayeth he, the small as well as the great, the poor as well as the rich. Regard no person, fear no man. Why? 〈◊〉 domini judicium est. The judgement is Gods. Mark this saying, thou proud judge. The Devil will bring this sentence at the day of Dome. Hell will be full of these judges, if they repent not and amend. They are worse than the wicked judge that Christ speaketh of, that neither 〈◊〉, xviii. feared God, nor the world. There was a certain widow that was a suitor to a judge, and she met him in every corner of the street, crying: I pray you hear me, I beseech you hear me, I ask nothing but right. When the judge saw her so importunate, though I fear neither God, sayeth he, nor the world, yet because of her importunatnesse I will grant her request. But our judges are worse than this judge was. For they will neither Except before, except that is to say except it before money. hear men for God's sake, nor fear of the world, nor importunatnesse, nor any thing else. 〈◊〉 some of them will command them to ward, if they be importunate. I heard say, that when a suitor came to one of them, he said: What fellow is it that giveth these folk counsel to be so importunate? he would be punished and committed to ward. Marry sir, punish me then, it is even I that gave them counsel, I would gladly be punished in such a cause. And if 〈◊〉 amend not, I will cause them to cry out upon you still: even as long as I live. I will do it in deed, but I have troubled you long. As I began with this sentence. Quecunque scripta sunt. etc. So will I end no we with this text. Beati qui audiunt verbum Dei, & custodiunt illud: Blessed are they that hear the word of God and keepeth it. There was an other suit, and I had almost forgotten it. There is a poor woman that lieth in the 〈◊〉, and The poor woman lying in the Flete. can not come by any means that she can make to her answer, and would sane be bailled, offering to put in sureties worth a thousand 〈◊〉, and yet she cannot be hard. Me think this is a reasonable cause, it is great pity that such things should so be. I beseech God, that he will grant that all that is amiss may be amended, that we may hear his word and keep it, that we may come to the eternal bliss, to the which bliss I 〈◊〉 God to bring both you and me. Amen. ¶ The third Sermon of Master Hugh Latymer, which he preached before the king, within his grace's palace at Westminster, the xxii. day of March. QVecunque scripta sunt, ad nostram doctrinam scripta sunt. All things that are written, are written to be our doctrine. All things that be written in god's 〈◊〉 book, the bible, were written to be our doctrine long before our time, to serve from time to time, and so forth to the worlds end. Ye shall have in remembrance, most benign and gracious A preacher hath two offices. audience, that a preacher hath two offices, and the one to be used orderly after an other. The 〈◊〉 is Exhortari 〈◊〉 sanam doctrinam. To teach true i. To teach true doctrine. doctrine He shall have also occasion oftentimes to use an other, and that is. Contradicentes convincere. To reprehend, to convince, to confute gainsayers and spur two. To confute gainsayers and 〈◊〉 against the 〈◊〉. ners against the truth. Why? you will say, will any body gain say true doctrine, and sound doctrine? Well, let a pre cher be sure, that his doctrine be true, and it is not to be thought, that any body will gain say it. If S. Paul had not foreseen that there should be gainsayers, he had not need to have appointed the confutation of gain saying. Was there ever yet preachers, but there were gainsayers? that spur Preachers have ever had gainsayers. ex. seven. viii. ix. x ned? that winst? that whimpered against him? that blasphemed, that gaynesayed it? When Moses came to Egipte with sound doctrine, he had Pharaoh to gain say him. jeremy was the minister of the true word of God, he had gainsayers the priests, and the false Prophets. Ely had all 〈◊〉 priests supported by jesabel to speak against him. John three king. xviii Baptist and our saviour jesus Christ, had the Phariseis, Ma. xii. xv. xvi 〈◊〉. xxviii the Scribes, and the priests gain sayers to them. The Apostles, had gain sayers also, for it was said to S. Paul at Rome: Notum est nobis quod ubique 〈◊〉 huic contradicitur. We know that every man doth gain say this learning. Eusebius de 〈◊〉. After the Apostles time the truth was gain said with tyrants, as Nero. Maxentius, Domicianus, and such Hystoria ecclesiastica. like, and also by the doctrine of wicked heretics. In the popish mass time, there was no gain saying, all things Antonius Sabellicus. seemed to be in peace, in a concord, in a quiet agreement. So long as we had in adoration, in admiratyon, the popish We were then at a peace with the devil, and at debate with God. mass, we were then without gaynsayinge. What was that? The same that Christ speaketh of. Cum fortis armatus custodieritatrium. etc. When Satan the devil hath the guiding of the house, he keepeth all in peace that is in his possession: when Satan ruleth, and beareth dominion in open religion, as he did with us when we pray ch pardon matters, purgatory matters, and pilgrimage matters, all was quiet. He is ware enough, he is wily, and circumspect for stirring up any sedition. When he keepeth his territory all is in peace. If there were any man that preached in England in times past, in the pope's times (as peradventure there was. two. or iii) straight ways he was taken and niped in the head with the title of an heretic. When he hath the religion in pos session, he stirreth up no sedition, I warrant you. How many dissensions have we hard of in Turkey? But a few I warrant you. He busyeth himself there with no The devil makes no dissension in Tur kine. dissension. For he hath there dominion in the open Religion, and needeth not to trouble himself any further. The Jews like ronnagates where so ever they dwell) for they be dispersed and be tributaries in all countries where they inhabit) look whether ye hear of any heresies among No 〈◊〉 amongst the Jews. them? But when fortis superuenerit, when one stronger than the Devil, cometh in place, which is our saviour jesus christ, and revealeth his word, than the devil When the devil bestirreth him and playeth his part. roareth, than he bestirreth him, than he raiseth diversity of opinions to slander gods word. And if ever concord should have been in religion. When should it have been but when 〈◊〉 was here? ye find fault with preachers, & say, they Preachers are noted to be the cause of 〈◊〉. cause sedition. We are noted to be rash, & undiscreet in our preaching. Yet as discrete as Christ was there was diversity, 〈◊〉. xvi. of Math. Mark. viii. Luke. ix. yea, what he was himself. For when he asked, what men called him. His Apostles answered him. Some say, you are John Baptist, some say, you are Helias, and some say, you are one of the prophets, and these were they that spoke best of him. For some said, he was a Samaritane, that he had a devil within him, a glosser, a drinker, a 〈◊〉 companion. There was never Prophet to be compared to There was ne ver so great 〈◊〉 as 〈◊〉 Christ preached. him, and yet was there never more dissension than when he was, and preached himself. If it were contraryed then, will ye think it shall not be contraryed now, when charity is so cold and iniquity so strong? Thus these backbiters, & slanderers must be convinced. Saint Paul said: two. Timo. iii. There shall be intractabiles, that will whimpe and whine, there shall be also, Vaniloqui, vain speakers. For the which S. Paul appointeth the preacher to stop their mouths & it is a preachers office to be a mouth stopper. A preachers of fice is to be amouth 〈◊〉. This day I must somewhat do in the second office, I must be again sayer, and I must stop their mouths, convince, refel, and confute that they speak slanderously of me. There be some gainesaiers gainsayers, for there be some slanderous people, vain speakers, & intractabiles which I must needs speak against. But first I will make a short rehearsal to put you in memory of that, that I spoke in my last Sermon. And that done, I 〈◊〉 confute one that slandereth me. For one there is that I must needs answer unto, for he slandereth me for my preachring before 〈◊〉 kings 〈◊〉. There be some to blame, that when a preacher is weary, yet they will have him speak all at once. Ye must tarry till ye hear more. Ye must not be offended till ye here the rest. Here all and then judge all. What ye are very hasty, very quick with your preachers? But before I enter further into this matter I shall desire you to pray. etc., first of all as touching my first 〈◊〉, I will run it, over cursory, rypping a little the matter. I brought in an history The epilog, or reh ersall of the first sermon of the Bible, exciting my audience to beware of by walkings, to walk ordinately, plainly, the kings high way & a gre to that, which standeth with the order of a Realm. I showed you how we were under the blessing of God, for our king is Nobilis, I showed you we have a noble king. True inheritor to the crown with out doubt. I showed furthermore of his godly education. He hath such schoolmasters as can not be gotten in all the Realm again. The 〈◊〉 Schoolmasters Wherefore we may be sure that God blessed this realm, all though he cursed the realm, whose ruler is a child, under whom the officers be climbing, and gleying, sturing, scratching, and scraping, and volupteously set on banqueting & for the maintenance of their voluptuousness, go by walks The counsel of England have their conding and worthyprayse. And althoughh he be young he hath as good, and as sage acounsayle, as ever was in England, which we may well know by their godly procedings, and setting fourth of the word of God: Therefore let us not be worse? then the stiff necked jews. In king josias time, (who being young The people did not repine against king To 〈◊〉 in his mynorite. did alter, change and correct wonderfully the religion (it was never heard in jewry that the people repined or said, The king is a child. This gear will not last long. It is but 〈◊〉 or two men's doings. It will not but for a tyme. The king knoweth it not. woe worth that ever such men were borne. Take heed lest for our rebellion. God take his blessing a way from us. I entered into the place of the king's What is a Princelike pastime. pastime. I told you how he must pass his time in reading the book of God (for that is the kings pastime by God's appointment) in the which book he shall learn to fear God. Oh how careful God is to set in an order all God is careful for a kings house. things that belong to a king in his chamber, in his stable in his treasure house. These peevish people in this realm have nothing but the king, the king in their mouths, when it maketh for their The king is in every man's mouth when it makes for 〈◊〉 purpose. purpose. As there was a doctor that preached, the kings majesty hath his holy water, he creepeth to the cross, and then they have nothing but the king the king. in their mouths. These be my good people that must have their mouths stopped, but if a man tell them of the kings proceedings, Main for shifts and put offes. now they have their shifts, and their putofs saying, we may not go before a law, we may break no order. These be the wicked preachers, their mouths must be stopped, these be the gainsayers. 〈◊〉 other thing there is that I told A 〈◊〉 must not be proud. you of Ne elevetur cor regis. etc. The king must not be proud over his brethren. He must order his people with brotherly love and charity. Here I brought in examples of proud three 〈◊〉 of pride in a king. kings. It is a great pride in kings and matestrates when they will not hear, nor be conformable to the sound doctrine of God. It is an other kind of pride in kings when they think themselves so high, so lofty, that they disdain and think it not for their honour to hear poor men's causes themselves. They have claubackes that say unto them. kings have claw backs 〈◊〉 doctor pick mote and his fellow. What sir? what need you to trouble yourself? take you your pleasure, hunt hawk, dance, and dally, let us alone: we will govern and order the common weal matters 〈◊〉. woe worth them, they have been the root of all clawbacks counsel. mischief and destruction in this realm. A king ought not only for to read and study, but also to pray. Let him borrow A king must pray as well as read. example at Srlomon, who pleased God highly with his petition, desiring no worldly things, but wisdom which god did not only grant him, but because he asked wisdom, he gave him many more things. 〈◊〉 riches, honour & such like. Solomon pray co for wisdom; Oh how it pleased God that he asked wisdom? And after he had given him this wisdom he sent him also occasion to use that same by a couple of strumpets. Here I told an example of a meek king, who, so continued, until he came into the company of strange women. He heard them not by means, Solomon hard the causes and complaints of his people. or by any other, but in his own person, & I think verily the natural mother had never had her own child if he had not herd the cause himself. They were Meritrises. Hoores all though some excuseth the matter, and say they were but tipplers, such as keep alehouses. But it is but folly to excuse them, seeing the Jews were such, and not unlike, but they had their stews and the maintenance of whoredom as they had of other vices. One thing I must here desire you to reform my Lords, you have put down the stews. M. Latimers' request to the Lords for the abolishement of whoredom. But I pray you what is the matter a mended? what a 'vaileth that? ye have but changed the place, and not taken the whoredom away. God should be honoured everywhere. For the scripture saith. Domini est terra et plenitudo eius. The earth and the land is the Lords. What place should be then within a christian realm left, for to dishonour God. I must needs show you such news as I here. For though I see it not myself, not withstanding it cometh faster to me than I would wish. I do as S. Paul doth to the Corinthians Auditur interuus stuprum. There is such a wordom among you as is not among the gentiles. So likewise. Auditur. I here say that there is such whoredom in England as never was seen the like. He charged all the Corinthians 〈◊〉 the Corinthians charged for one man's 〈◊〉. for one man's offence saying. They were all guilty for one man's sin, if they would not correct and redress it, but wink at it. Lo, here may you see how that one man's sin polluted all Corinth. A little leaven as S. Paul sayeth, corrupteth a great deal of dough. This is, Communicare alienis peccatis, to be partaker of other men sins I advertise 〈◊〉 in gods name look to it. There say, there is now more whoredom in London, then ever there was on the bank. These More whoredom in London than ever there was on the bank. be the news I have to tell you. I fear they be true. Ye ought to hear of it, and redress it. I here of it, & as Paul saith. Aliqua ex part credo. There is more open whoredom more stewed whoredom than ever was before. For god's sake let it be looked upon. It is your office to see unto it. Now to my confutation. There is a certain man that shortly after my first sermon, being asked if he had been at the sermon that day, answered yea: I pray you said he how liked you him? marry said he even as I liked him always, a seditious fellow. Oh Lord Of one that reported M. 〈◊〉 to be 〈◊〉 fellow. he pinched me there in deed. Nay he had rather a full bit at me. Yet I comfort myself with that, that Christ himself was noted to be a stirrer up of the people against the Emperor, Christ was noted for a sebicious stirrer of the people. and was contented to be called seditious. It be cometh me to take it in good worth, I am not better than he was. In the kings days that dead is, a meany of us were called together before him to say our minds in certain matters. In the end, one kneeleth me down, & accuseth me How M. Latimer was accused to king Henry the. viii, of sedition, that I had preached seditious doctrine. A 〈◊〉 〈◊〉, and a hard point of such a man's doing, as if I should name him, ye would not think it. The king turned to me and said. What say you to that sir? Then I knee led down, and turned me first to mine accuser, and required him. Sir what form of preaching would you appoint me to preach before a king? Would you have me for to preach nothing as concerning a king, in the king's sermon? Have you any commission to a point me what I shall preach? Besides this, I asked him divers other questions, & he would make no answer to none of them all. He had nothing to say. Then I turned me to the king, and submitted myself to his grace and said, I never thought myself worthy, nor I never sued to be a preacher before your grace, but I was called to it, and would be willing (if you mislike me) His 〈◊〉 to the king. to 〈◊〉 place to my betters. For I grant there be a great meany more worthy of the room than I am. And if it be your grace's pleasure so to allow them for preachers, I could be content to bear their books after them. But if your grace allow me for a preacher. I would desire your grace to give me leave to discharge my conscience. give me leave to frame my doctrine according to mine audience. I had been a very dolt to have preached so, at that borders of your realm, A preacher must have respect to the place and to the persons. as I preach before your grace. And I thank almighty God, which hath always been my remedy, that my sainges were well accepted of the king, for like a gracious Lord he turned into another communication, it is even as the scripture sayeth. Cor Regis in manu domini, the Lord directed the king's heart. Certain of my friends came to me with tears in their eyes, and told me, they looked I should have been in the tower the same night. Thus have I ever more been burdened with the word of sedition. I have offended God grievously, transgressing his law, and but for this remedy and his mercy, I would not look to be saved. As for sedition, for aught that I know, me thinks, I should not need Christ, if I might so say. But if I be clear in any thing, I am clear in this. So far as I know mine own M. Latimer was ever void of sedition. heart, there is no man further from sediciou than I, which I have declared in all my doings, and yet it hath been ever laid to me. Another time, when I gave over mine office, I should have received a certain duty that they call a Pentecostall, it came to the sum of fifty and five pound. I set my commissary to gather it, but he could not be suffered. For it was said a sedition should rise upon it. Thus they burdened me ever with sedition. So this gentleman cometh up now with sedition. And wots ye what? I chanced in my last Sermon to speak a merry word of the new shilling (to refresh my auditory) how I was like Of the new shylling. to put away my new shilling for an old groat, I was here in noted to speak seditiously. Yet I comfort myself in one thing, that I am not alone, and that I have a fellow. For it is, Consolatio miserorum. It is the comfort of the wretched to have company. When I was in trouble, it was objected and said unto me that I was singular, that no man M. Latimer noted of a sing 〈◊〉. thought as I thought, that I loved a singularity in all that I did, and that I took away, contrary to the king, and the whole parliament, and that I was travailed with them, that had better wits than I, that I was contrary to them al. Mary sir this was sore thunderbolts. I thought it an irk some thing to be alone, and to have no fellow. I thought it was possible it might not be true that they told me. In the. seven. of John the priests sent out certain of the Jews to bring Christ unto them violently. When they came into the temple and heard him preach, they were so moved with his preaching, that they returned home again, and said to them that sent them. Nunquam sic locutus est homo ut hic homo. There was never man spoke like this man. Then answered the pharisees: Num et vos seducit estis? What ye brainsick fools, ye hoddy pecks. Ye doddy Paul'S, A 〈◊〉 call exposition. ye huddes, do ye believe him? are you seduced also? Nunquis ex Principibus credit in eum? Did ye see any great man, or any great officer take his part? do ye see any body follow him, but beggarly fishers, and such as have nothing to take to? Nunquis 〈◊〉 Phariseis? Do ye see any holy man? any perfect man? any learned man take his part? Turba que ignorat legem execrabilis est. This lay people is 〈◊〉, it is they that know not the law, that takes his part, and none else. The bishop's 〈◊〉 led the people ignorant and they were the cause of it themselves. Lo here the Pharisees had nothing to 〈◊〉 that people, with all, but ignorance. They did as our bishops of England, who 〈◊〉 the peoplè always with ignorance where they were the cause of it themselves. There were saith S. John. Multi ex principibus qui crediderunt in eum. Many of the chief men believed in him, and that was contrary to the Phariseis saying, Oh then by like they belied him, he was not alone. So thought I, there be more of mine opinion M. Latimer hath gotten Esay the prophet to be his compa nion. than I, thought I was not alone. I have now gotten one fellow more, a companion of sedition, and wots ye who is my fellow? Esay the Prophet, I spoke but of a little preaty shilling. But he speaketh to Jerusalem after an other sort and was so bold to meddle with their coin. Thou proud, thou covetous, thou haughty city of Jerusalem. Argentum Mark well his terms. tuum versum est inscoriam. Thy silver is turned into, what? isaiah meddled with the coin of the mint. into testions? Scoriam, into dross. Ah seditious wretch, what had he to do with the mint? Why should not he have left that matter to some master of policy to reprove? Thy silver is dross, it is not fine, it is counterfeit, thy silver is turned, thou hadst good 〈◊〉. What pertained that to Esay. Marry he espied a piece of divinity in that policy, he threateneth them God's vengeance for it. Two causes why money in. Esaies' time was more 〈◊〉 and worse. He went to the root of the matter, which was covetousness. He espied two points in it, that either it came of covetousness, which became him to reprove, or else that it tended to the hurt of the poor people, for the naughtiness of the silver was the occasion of dearth of all things in the Realm. He imputeth it to them as a great crime. He may be called a master of sedition in deed. Was not this a seditious harlot to tell them this to their beards? to their face? This seditious man goth also forth, saying: Vinum tuum mixtuum est aqua. Thy wine is mingled with water. Here he medeleth with vintner's, be like there were brewer's in Esay 〈◊〉 with vintners. those days, as there be now. It had been good for our missal priests to have dwelled in that country, for they might have been sure to have had their wine well mingled with water. I remember how Scrupulous I was in my time of M. Latimer was something 〈◊〉, when he 〈◊〉 a mass sayer. blindness and ignorancy, when I should say mass, I have put in water twice or thrice for failing, in so much when I have been at my Memento, I have had a grudge in my conscience, fearing that I had not put in water enough, 〈◊〉 that which is here spoken of wine, he meaneth it of all arts, in the city, of all kinds of faculties, for they have all their meddles and minglings. That he speaketh of one thing, he Esay spoke of one vice but he 〈◊〉 it of more. meaneth generally of all. I must tell you more news yet. I here say there is a certain cunning come up in mixing of wares. How say you, were it no wonder to hear that cloth makers should become pothecaries. Yea and as I hear Cloth makers are become pothecaries. say, in such a place, where as they have professed the Gospel, and the word of God most earnestly of a long tyme. See how busy the Devil is to slander the word of God? Thus the poor gospel goeth to wrack. If his cloth be. xviii yards long, he will set him on a rack, & slretch him out with ropes, and rack him till the sinews shrink a gain, whiles he hath brought him to. xxvii. yards. When they A pretty kind of multiplying. have brought him to that perfection, they have a pretty feat to thick him again. He makes me a powther for it, & plais the apothecary, they call it floke pouther they do so in corporate Floke powther. it to the cloth, that it is wonderful to consider, truly a goodly invention. Oh that so goodly wits should be so ill applied, they may well deceive the people but they can not deceive God. They, were wont to make beds of flocks & it was a good bed to. Now they have turned their flocks into pouther to play the false thieves with it. O wicked devil what can he not invent to 〈◊〉 God's word? These mixtures come of covetousness. They are plain theft. woe worth that these flocks should so slander the word of God. As he said to the jews, thy wine 〈◊〉 mingled with water, so might he have said to us of this land. Thy These 〈◊〉 and 〈◊〉 are theft. cloth is mingled with 〈◊〉 powder. He goeth yet on. This seditious man reproveth this honourable city, and sayeth: Principes tui infideles. Thou land of jerusalem, thy magistrates, thy judges are unfaithful, they keep no touch they will talk of many gay things, they will pretend this and that, but they keep no promise. They be worse than unfaithful, he was not afraid to call the officers unfaithful. Et 〈◊〉 furum. Fellows of thieves: for 〈◊〉 and thieves fellows, be all of one sort. They were wont to say. Ask my fellow if I be a these. He calleth princes thieves? What? Esay calleth the magistrates 〈◊〉 and 〈◊〉 of thieves. Prince's thieves? What a seditions harlot was this! was he worthy to live in a common wealth that would call princes on this wise, fellows of thieves; Had they a standing at shooters hill, or Stangat hole to take a purse. Why? did they stand by the high way side? Did they rob? or 〈◊〉 open any man's house or door? No, no. That is a gross kind of thieving. They were princes, they had a 〈◊〉 kind of thieving. Omnes diligunt munera. They all love bribes. There are two kind of thevynges. Bribery is a kind of thieving. Bribery is a princely kind of thevinge. They will be waged by the rich, either to give sentence against the poor, or to put of the poor man's causes. This is the noble theft of princes, & of magistrates. They are bribetakers. Now a days they call them gentle rewards: let them leave their colouring, and call them by their christian name Bribes, Bribes have gotten a new name. Omnes diligunt munera. All the princes, all the judges, all the priests, all that rulers are bribers. What? were all the magistrates in jerusalem, all bribe takers, none good? No doubt there were some good. This word omnes, signifieth the most part, and so there be some good I doubt not of it, in England. But yet we be far worse than those stiff-necked jews. For we read of none of them that winsed, nor kicked We are worse than the wicked jews. against Esais preaching, or said that he was a seditious fellow. It behoveth the magistrates to be in credit, & therefore it might seem that Esay was to blame to speak openly against the magistrates. It is very sure that they that be good will bear, & not spurn at the preachers, they that be faulty they must amend, & 〈◊〉 spurn, nor wynse, nor whine. He that findeth himself touched or galled, he declareth himself not to be upright. woe worth these gifts, So it 〈◊〉 by a galled horse. they subucrt justice every where. Sequuntur retributiones. They follow bribes. Somewhat was given to them before and they must needs give somewhat a gain, for giffe gaffe was a good fellow, this giffe gaffe led them clean from justice. They follow gifts. Giffe gaffe was a good fellow. A good fellow on a time bad an other of his friends to a breakfast, and said: If you will come, you shall be welcome, but I tell you afore hand, you shall have but flender fare, one dish and that is all, what is that said he? A pudding and nothing A good fellow was bidden to breakfast to a pudding. else. Marry said he, you can not please me better, of all meats, that is for mine own tooth, you may draw me 〈◊〉 about the town with a pudding. These bribing magistrates, and judges follow gifts faster, than the fellow would follow the pudding. They follow bribes as fast, as the fellow did the poding. I am content to bear the title of sedition with 〈◊〉. Thanks be to God, I am not alone, I am in no singularity. This same man that laid sedition 〈◊〉 to my charge, was asked an other time, whether he were at the Sermon at Paul's cross, he answered that he was there, and being asked what news there. Marry quoth he wonderful news, A gentleman which said that he & his 〈◊〉 had full absolution at Paul's cross. we were there clean absolved, my Mule and all had full absolution, ye may see by this, that he was such a one that road on a Mule, and that he was a gentleman. In deed his mule was wiser than he, for I dare say, the Mule never slandered the preacher. Oh what an unhappy chance had this Mule to carry such an Ass upon his back. I was there at the sermon myself. In the end of his sermon, he gave a general absolution, and as far as I remember these, or such other like words, but at the 〈◊〉 I am sure, this was his meaning, as many as do knowledge yourselves to be sinners, and confess the same, & stand not in defence of it, and heartily abhorreth it, and will 〈◊〉 The preachers words in his absolution. Mule. 〈◊〉 in the death of Christ, and be conformable thereunto, Ego absoluo vos, quod he. Now saith this gentleman, his mule was absolved. The preacher absolved but such as 〈◊〉 sorry, & did repent, Be like than she did 〈◊〉 her 〈◊〉 his mule was wiser than he a great deal. I speak not of worldly wisdom, for therein he is to wise, yea he is so wise that wise men marvel, how he came truly by that tenth part of that he hath. But in wisdom which consisteth In rebus The misreporter of M. 〈◊〉 mere, is 〈◊〉 wise, but in godly matters as blind as a betel. 〈◊〉, 〈◊〉 rebus salutis, in godly matters, and appertaining to our salvation, in this wisdom he is as blind as a beatle. Tanquam equus & Mulus, in quibus non est intellectus. Like horses and mules, that have no understanding. If it were true that the mule repented her of her stumbling, I think she was better absolved than he. I pray God stop his mouth; or else to open it, to speak better, and more to his 〈◊〉: A charitable wish. An other man quickened with a word I spoke (as he said opprobriously against the nobility, that their children did not setforth God's word, but were unprcaching prelate's) Tender & dainty eared men of these days, had rather commit xx faults, than hear tell of one was offended with me. I did not mean so, but that some noble men's children had setforth God's word, how be it the poor men's sons have done it always for the most part. Johannes 〈◊〉 was here a great learned man, and as they say a noble man in his country, and is gone his way again, if it be for lack of entertainment, the more pity. I would wish such men as he to be in the realm, for the realm Poor men's sons for the most part have cuer traveled a bout the 〈◊〉 for the of god's word. should prosper in receiving of them. Qui vos recipit, me recipit. Who receiveth you receiveth me (said Christ) & it should be for the king's honour to receive them and keep them. I heard say master 〈◊〉, that great clerk, should come hither. I would wish him, & such as he is to have 〈◊〉. pound a year. 〈◊〉. Alasco- The king should never want it in his coffers at the years end. There is yet among us two. great learned men, Petrus Martyr, & Bernard 〈◊〉, which have a C. marks a piece. It is honourable for the king to be beneficial toward the 〈◊〉 ned. I would the king would 〈◊〉 we a thousand pound on that sort. Now I will to my place again. In the latter end of my sermon, I exhorted judges to hear the small as well as the great. 〈◊〉 quod justum est judicare. You must not only do 〈◊〉 martyr, and Bernardin 〈◊〉 justice, but do it justly. You must observe all circumstances. You must give justice, and minister just judgement in tyme. For the delaying of matters of the poor folk, is as sinful before the face of God as wrong judgement. I rehearsed here a parable of a wicked judge, which for importunities The parable of 〈◊〉 wyck. d judge sake hard the poor woman's cause. etc. Here is a comfortable place, for all you that cry out and are oppressed. For you have not a wicked judge, but a merciful judge to call unto: I am not now so full offolish pity, but I can consider well enough, that some of you complain without a cause. They weep, they wail, they mourn, I am sure some not without a cause. I did not here reprove all judges, and find fault with all. I think we have some as painful magistrates, as ever was Some as pain full magistrates in England as cuer was. in England: but I will not swear they be all so: and they that be not of the best, must be content to be taught, and not disdain to be reprehended. David sayeth. Erudimini A good 〈◊〉 for such as are magistrates but nove of the best qui iudicatis terram. I refer it to your conscience. Vos 〈◊〉 iudicatis terram. Ye that be judges on the earth, whether ye have heard poor men's causes with expedition or no: if ye have not, then erudimini, be content to be touched, to be told. You widows, you Orphans, you poor people, here is a comfortable place for you. Though these judges of the world will not hear you, there is one will be content with your importunity, he will remeady you, if you come after a right fort unto him. Ye say. The 〈◊〉 doth blame you for your importunity, it is 〈◊〉 unto him. He entered into this parable to teach you to be importune in your petition. Non defatigari. Not to be weary. Here he teacheth you, how How and 〈◊〉 what means 〈◊〉 should resort to god in 〈◊〉. to come to God in adversity, and by what means, which is by prayer. I do not speak of the merit of Christ: for he saith: Ego sum via, I am the way, Qui credit in 〈◊〉 habet vitam aeternam. Who so believeth in me, hath everlasting life. But when we are come to Christ, what is our way to 〈◊〉 adversity? in anguish? in tribulations? in our necessities? in our injuries? The way is prayer. We are taught by the commandment of God. Inuoca me in die tribulationis & ego eripiam te. Thou widow, thou orphan, thou fatherless child, I speak to thee that haste no friends 〈◊〉 help thee, call upon me in the day of thy tribulatyon, call upon me. 〈◊〉 eripiam te. I will pluck thee a way, I will deliver thee, I will take thee away, I will relieve thee, thou shalt have thy hearts desire. Here is the promise, here is the comfort, Glorificabis me. Thank me, accept me for the author of it, and thank not this creature or that for it. Here is the judge of all judges, come unto him, and he will hear you. For he sayeth: Quicquid petieritis patrem in nomine meo. etc. What so ever ye 〈◊〉 my father in my name, shall be given you thorough my merits. You miserable people 〈◊〉 are 〈◊〉 in the world, ask of my father in your distresses, but put 〈◊〉 afore, The order of our 〈◊〉 and ask. 〈◊〉 you come not with brags of your own merits, but come in my name, and by my merit. He hath not the 〈◊〉 of this stout judge, he will bear your 〈◊〉, he will not be angry at your crying and calling. The Prophet sayeth: Speraverunt in te patres nostri & exaudivisti illos. Thou God, thou God, our fathers did cry upon thee, and thou hardest them. Art not thou our God as well as theirs? There is nothing more pleasant to God, then for to put him in remembrance of his goodness What God 〈◊〉 hear of us and wherein he 〈◊〉. showed unto our forefathers. It is a pleasant thing to tell God of the benefits that he hath done before our time. Go to Moses, who had the guiding of God's people, see how he used prayer as an instrument to be delivered Moses' used prayer as an in 〈◊〉 in 〈◊〉 versity. out of adversity, when he had great rough mountains on every side of him, and before him the red sea, Pharaos' host behind him, peril of death round about him. What did he? despaired he? no. Whether went he? He repaired to God with this prayer, and said nothing. Yet with a great ardency of spirit, he pierced Gods ears. Now help or never good Lord, no help, but in thy hand quoth he. Though he never moved his lips, yet the scripture sayeth: he cried out, and the Lord heard him, and said: quid clamas ad me? Why criest thou out so loud? The people hard him say nothing, and yet God said. Why crycst Exod. xiiii. thou out? Strait ways he struck the water with his rod, and divided it, and it stood up like two walls on either side, between the which gods people passed, & the 〈◊〉 were drowned. joshua was in anguish, and like di 〈◊〉 was in anguish and 〈◊〉 〈◊〉 and prayed. stress at jericho, that true captain, that faithful judge, no follower of retributions, no 〈◊〉, he was no money who made his petition to almighty God to show him the cause of his wrath toward him, when his army was plagued after the 〈◊〉 of jericho. So he obtained his 〈◊〉 and learned, that for one man's fault, all the rest were For A chans' 〈◊〉 〈◊〉 many a thousand punished. joshua. seven punished. For achan's covetousness many a thousand were in agony, and fear of death, who hide his money, as he thought from god. But god saw it well enough, and brought it to light. This Acan was a bywalker. Well, it came to pass, when josua 〈◊〉 it, strait ways he purged 〈◊〉 army, and took away Malum de Israel, that is wickedness from the people. For josua called him before the people, joshua put 〈◊〉 to death. and said, Dagloriam Deo, give praise to god, tell truth 〈◊〉 seven. man, and forth with he told it. And then he and all his house suffered death. A 〈◊〉 ensample for all Magistrates to follow. Here was the execution of a true judge, he was no gift taker, he was no wincker, he was no 〈◊〉 〈◊〉. xx. walker. Also when the Assyrians with an innumerable power of men in josaphates time 〈◊〉 the land of Israel. josaphat that good 〈◊〉 goeth me straight to god, and made his prayer. Non est in nostra fortitudine, (said he) buic populo 〈◊〉, it is not in our strength, O Lord, to resist this people, and after his prayer god delivered him, and at the same time x. M. were destroyed. So ye miserable people, you must 〈◊〉 to god in anguishes, and make your prayer to him. Arm yourselves with prayer in your adversities. Many Many begin to pray, 〈◊〉 〈◊〉 and continue in prayer. begin to pray, and suddenly cast away prayer, the devil putteth such fantasies in their heads, as though God could not intend them, or had somewhat else to do. But you must be importune and not weary, nor cast away prayer. Nay you must cast away 〈◊〉. God will hear Cast away sin, and then pray. your prayer, albeit, you be sinners, I send you a judge that will be glad to hear you. You that are oppressed, I speak to you. Christ in this parable doth paint the good will 〈◊〉 A notable 〈◊〉 for 〈◊〉 which 〈◊〉. god toward you, o miserable people, he that is not received, let him not despair, nor think that god had forsaken him. For god tarrieth till he seeth a time, and better can do all things for us, than we ourselves can wish. There was a wicked judge, etc. What meaneth it that god 〈◊〉 this parable rather of a wicked 〈◊〉, then of a good? Be like good judges were rare at that time, & trow ye the devil hath been a sleep ever sense? No, no. He is as busy as ever he was. The common manner of a wicked The common manner of a wicked judge. judge is, neither to fear God nor man. He 〈◊〉 what a man he is, and therefore he careth not for man, because of his pride. He looketh high 〈◊〉 the poor, he will be had in admiration, in adoration. He seemeth to be in a protection. Well, shall he escape? Ho, ho, est Deus in celo. There is a god in heaven, he accepteth no persons, he will punish them. There was a poor woman came to this judge, and said: Vindica me de adversario. See that mine adversary do me no wrong. He would not hear her, but drove her of. She had no money to wage either him, either them that were about Whether 〈◊〉 stian people may seek to be avenged him. Did this woman well to be avenged of her adver sary? may christian people seek vengawce? The Lord sayeth: Mihi vindictam et ego retribuam. When ye reveuge. ye take mine office upon you. This is to be understaude of private vengeance. It is lawful for Gods flock to use means to put away 〈◊〉, to resort to judges, to require to have sentence given of right. saint Paul sent to Lisias the tribune, to have this ordinary remedy. & christ Acts. xxii also said. Si male locutus sum. etc. If I have spoken evil rebuke me. Christ here answered for himself. Note here my 〈◊〉 Math. xxvi. and masters what case poor widows & orphans be in, I will tell you my lord judges, if ye consider this matter 〈◊〉, ye should be more afraid of the poor widow, 〈◊〉 of a noble man 〈◊〉 the friends & power that he can make. But now a days the judges be a afraid to hear a poor man against the rich, The manner of 〈◊〉 〈◊〉 now a days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the rich. in so much they will either pronounce against him, or so drive of the poor man's suit, that he shall not be able to go thorough with it. The greatest man in a realm cannot so hurt a judge as the poor widow, such a shrewd turn she cando him. And with what armour I pray you? She can bring the judges skin over his ears, & never lay hands upon him. And how is that? Lachrime How God 〈◊〉 der and regards the 〈◊〉 of the widow & the poor miserorum 〈◊〉 ad maxillas. The tears of the poor fall down upon their cheeks, & ascendunt ad celum, & go up to heaven & cry for vengeance before god, the judge of widows, the father of widows & orphans. Poor people be oppressed even by laws. We ijs qui condunt leges iniquas. woe worth to them that make evil laws against the poor, what shallbe to them that hinder and 〈◊〉 good laws? Quid facietis in die ultionis. What will ye do in the day of great vengeance, When God shall vilit you? he saith, he will hear the tears of poor women, when he goeth on visitation. For their sake he will hurt the judge, be he never so high, Deus trans fert regna. He will for widows sakes change realms, bring them into temptation, pluck the judges skins over their heads Cambyses. Lambises was a great Emperor, such another as our master is, he had many lord deputies, lord presidents & lief tenants under him. It is a great while a go sith I red the history. It chanced he had under him in one of his dominions a briber, a gifttaker, a gratifier of rich men, he followed gifts, as fast as he that followed the pudding, a handmaker An old sooth say, but though the saying be none of the newest I fear me yet it is one of the truest. in his office, to make his son a great man, as thold laying is. Happy is the child, whose father goth to the devil. The cry of the poor widow came to them perors ear, and caused him to flay the judge quick, and laid his skin in his chair of judgement, that all judges, that should give judgement The bribing judge was flayed quick. afterward, should sit in the same skin. Surely it was a goodly sign, a goodly monument, the sign of the judges skin, I pray God we may once see the sign of the 〈◊〉 in A men, or else I 〈◊〉 god we may have such incorruptible judges which will not deserve it. England. Ye will say peradventure that this is cruelly & vncharitably spoken, no, no, I do it charitably for a love I bear to my country. God sayeth. Ego visitabo. I will visit. God hath two. visitations. The first is when he revealeth his word by preachers, & where the first is accepted; the second God hath two visitations. cometh not. The second visitation is vengeance. He went a visitation, when he brought the judges skin over his ears. If his word be despised, he cometh with his second vi sitation with vengeance. Noah preached gods word an 〈◊〉. years Noah preached gods word an. C, years & was laughed to scorn, & called an old doting fool, because they would not accept this first visitation, God visited the second time he poured down showers of rain, till all the world was drowned. 〈◊〉 was a visitor of Sodom & Gomorre, Gene. nineteen. but because they regarded not his preaching, God visited them the second time, and brent them all up with brimstone, saving Loth. Moses came first a visitation into egypt with Exod. seven. God's word, and because they would not hear him, God visited them again, and drowned them in the red Sea, GOD likewise with his first visitation visited the Israelites by his prophets, but because they would not hear his Prophets, he visited them the second time, and disper said them in Assiria and Babylon. john Baptist likewise and our Saviour Christ visited them, afterward declaring Germany made a mingle 〈◊〉, of their 〈◊〉 to them God's will: and because they despised these vysitours, he destroyed Jerusalem by Titus and Uespasianus. Germany was visited. xx. years with God's word, but they did not earnestly embrace it, and in life follow it, but made a mingle mangle and a hodge-podge of it. I can not tell what, partly popery, partly true religion mingled together. They say in my country, when they call their hogs to the swine trough. Come to thy mingle mangle come pyr, come pyr, even so they made mingle 〈◊〉 cloaked under a colour of 〈◊〉. mangle of it. They could clatter and prate of the Gospel, but when all cometh to all, they joined popery so with it, that they marred all together, they scratched and scraped all the livings of the church, and under a colour of religion, turned it to their own proper gain and lucre. God seeing that they would not come unto his word, now he visiteth them in the second time of his visitation with his wrath. For the taking away of God's word, is a manifest token of his wrath. We have now a first visitation in England, let us beware of the second. We have the minisiration of his word, we are yet well, but the house is not clean swept yet. God hath sent us a noble king in this his Godly 〈◊〉 〈◊〉. visitation, let us not provoke him against us, let us beware let us not displease him, let us not be unthankful, and unkind, let us beware of bywalking & contemning of God's word, let us pray diligently for our king, let us receive with all obedience and prayer the word of God. A word or two more and I commit you to God. I will monish you of a thing, I hear say ye walk in ordinately, ye talk unseemly otherways than it becometh Christian subjects. Ye take upon you to judge the judgements of judges. I will not make the king a Pope, for the Pope will have all things that he doth, taken for an Article of our saith. I will not say but that the King, and his council may err, the parliament houses, both the high and low may err. I pray daily that they may not err. It becometh us what soever they decree to stand unto Let us learn our duty toward the king the laws and ordinances of the realm. it and receive it obediently, as far forth as it is not manifest wicked, and directly against the word of God. It pertaineth unto us to think the best, though we can not reader a cause for that doing of every thing. For Charitas omnia credit, omnia sperat. Charity doth believe and trust all things. We ought to expound to the best all things, although we can not yield a reason. Therefore I exhort you, good people, pronounce in good part all the facts and deeds of the magistrates and judges. Charity judgeth the best of all men, and specially of magistrates S. Paul saith, Nolite judicare ante tempus donec Dominus advenerit. judge not before the time of the Lords coming. prawm cor hominis. Man's heart is unsearchable, it is a ragged piece of work, no man know eth his own heart, and therefore David prayeth and sayeth Ab occultis meis munda me. Deliver me from my unknown Psalm. 〈◊〉. faults. I am a further offender than I can see. A man shallbe blinded in love of himself, & cannot see so much in 〈◊〉 self as in other men: let us not therefore judge judges. We are comptable to God, and so be they. Let them alone, they have their counts to make. If we have charity in us, we shall do this. For Charitas operatur. Charity worketh. What worketh it? marry Omnia credere, omnia sperare. To accept all thiugs in good part. Nolite judicare ante tempus. judge not before the Lords coming. In this we learn 〈◊〉 〈◊〉 is known to know Antichrist, which doth elevate himself in the church, and judgeth at his pleasure, before the time. His canonisations and judging of men before the Lord's judgement, be a manifest token of Antichrist. How can he know Saints? He knoweth not his own heart, and he can not know them by miracles. For some miracle workers shall go to the devil. I will tell you what I remembered yesternight in my bed. A marvelous tale to perceive, how inscrutable a man's heart is. I was once at Oxford (for I had occasion to come that way, when I was in my office) they What he saw and hard once at 〈◊〉. told me it was a gainer way, and a fairer way, and by that occasion I lay there a night. Being there, I hard of an ex ecution that was done upon one that suffered for 〈◊〉. It was as (ye know) a dangerous world: for it might soon cost a man his life for aworde speaking. I cannot tell what the matter was, but the judge set it so out that the man was condemned. The. xii. men came in, and said guilty, and upon that, he was judged to be hanged, drawn, & quartered. When the rope was about his neck, no man could persuade him that he was in any fault, and stood there a great while in the protestation of his innocency. They hanged him and cut him down somewhat to soon Note this ye wicked that will not 〈◊〉 〈◊〉 faults. afore he was clean dead: then they drew him to the fire, & he revived, and then he coming to his remembrance, confessed his fault and said he was guilty. O a wonderful example: it may well be said: prawm cor hominis et inscrutabile A crabbed peace of work and unsearchable. I will leave here, for I think you know what I mean well enough. I shall not need to apply this example any further. As I began ever with this saying. Quoecunque scripta sunt, like a trovant & so I have a common place to the end, if my memory fail me, Beati qui audiunt verbum dei et custodiunt illud, Blessed be they that hear the word of God, & keep it. It must be kept in memory, in living, & in our conversation. And if we so do, we shall come to the blessedness, which god prepared for us though row his son jesus Christ, to the which he bring us al. Amen. ¶ The fourth Sermon of Master Hugh Latimer which he preached before King Edward, the. xxix. day of March. QVaecunque scripta sunt ad nostram doctrinam scripta sunt. All things that are written, are written to be our 〈◊〉. The parable that I took to begin with (most honourable audience) is written in the. xviii. chapter of Saint Luke, and there is a certain remnant of it behind yet. 〈◊〉 parable is this: There was a certain judge in a city, that feared neither God nor man. And in the same city there was a widow, that required justice at his hands: but he would not hear her, but put her of, and delayed the matter: In process the judge seeing her importunity, said, though I fear neither God nor man, yet for the importunity of the woman, I will hear her, lest she rail upon me, & molest me with exclamations, & out cries I will hear her matter. I will make an end of it. Our Saviour 〈◊〉 added more unto this and said. Audite quid judex dicat, etc. Hear you said Christ, what the wicked judge said. And shall not God revenge his elect, that cry upon him day & night? Although he tarry & differre them, I say unto you, he will revenge them, & that shortly. But when the son of man shall come, shall he find faith in the earth? That I may have grace so to open the remnant of this parable, that it may be to the glory of God, and edifying of your souls, I shall desire you to pray. In the which prayer etc. I showed you the last day (most honourable Audience) the cause why our Saviour Christ, rather used the example of a wicked Judge them of a good. And the cause was Why Christ used the example of a wicked Judge. for that in those days there was great plenty of 〈◊〉 Judges, so that he might borrow an example among them well enough. For there was much scarcity of good judges. I did excuse the widow also, for coming to the Judge against her adversary, because she did it not of malice: she did it not for appetite of vengeance. A 〈◊〉 〈◊〉 of 〈◊〉 touched and spo ken of, in his third sermon. And I told you that it was good and lawful, for honest virtuous 〈◊〉, for god's people, to use the laws of the realm, as an ordinary help against their adversaries, and aught to take them as God's holy ordinances, for the remedies of their injuries and wrongs, when they are distressed. So that they do it charitably, lovingly, not of malice, not vengeablie, not covetously. He meaneth that A 〈◊〉. for this 〈◊〉 one of their 〈◊〉 and 〈◊〉 〈◊〉. I should have told you here of a certain sect of heretics that speak against this order and doctrine, they will have no magistrates nor Judges on the earth. Here I have to tell you, what I hard of 〈◊〉 by the relation of a credible person, and a worshipful man, of a town in this 〈◊〉 of England, that hath above. v. 〈◊〉 heretics of this erroneous opinion in it, as he said. How busy the 〈◊〉 to 〈◊〉 〈◊〉 the word and slander the Gospel. Oh so busy the devil is now to hinder the word coming out, and to slander the Gospel. 〈◊〉 sure argument and an evident demonstration, that the light of God's word is abroad, and that this is a true doctrine that we are taught now: else he would not roar and stir about as he doth when he hath the upper The 〈◊〉 busy 〈◊〉, 〈◊〉 an 〈◊〉 argument that this doctrine is true. hand. He will keep his possession quietly as he did in the popish days, when he bore a rule of supremacy in peaceable possession. If he reigned now in open religion, in open doctrine as he did then, he would not stir up erroneous opinions, he would have kept us without contention, without dissension. There is no such diversity of opinions among the Turks, nor among the Jews. And why: For there he reigneth peaceably in the hole religion. Christ saith. Cum fortis armatus custodierit atrium, etc. When the strong armed man keepeth his house, those things that he hath in possession, are in a quietness, he doth enjoy them peaceably. Sed cum fortior eo 〈◊〉. But when a stronger than he 〈◊〉 upon him, when the light of God's word is once revealed, than he is busy, than he rores than he 〈◊〉 abroad, and 〈◊〉 up erroneous opinions, to slander God's word. And this is an argument that we have the true doctrine. I beseech God continue us and 〈◊〉 us in it. The devil deciareth the same, & therefore he rores thus and goeth about to stir up these wanton heads and busy brains. And will you know where this town is? I will not tell you directly. I will put you to muse a little. I will utter the matter by circumloqution. Where is it? Where the bishop of the diocese is an unpreaching prelate. Who is that? If there be but one such in all England, it is easy to guess. And if there were no more but one, yet it were to many by one. And if there be more, they have the more to answer for, that they suffer in this realm an unpreaching prealate unreformed. I remember well what. S. Paul sayeth to a bishop. And though he 〈◊〉 it to Timothe being a bishop, yet I may say it now to the magistrates, for all is one case, 〈◊〉 Timoth. 〈◊〉 all is one matter. Non communicabis 〈◊〉 alienis. Thou shalt not be 〈◊〉 of other men's faults. Lay not thy hands rashly upon any, be not hasty in making of Curates, in recceiving men to have cure of Souls, that are not worthy of the office, that either can not or will not do their duty. Do it not. Why: Quia communicabis peccatis alienis. Thou shalt be partaker of other men's sins. Now me think it needs not to be partaker of other men's sins we shall find enough of our own. And what is Communicare peccatis alienis. To be partaker of other men's evils, if this be not, to make unpreaching prealats, and to suffer them to continue still in their unpreaching prelacy: If the king and his council should suffer 〈◊〉 Judges Kings and ru lars must wake and not wink, and leave 〈◊〉 thorough their 〈◊〉. of this Realm to take bribes, to defeat justice and suffer the great to overgoo the poor, and should look through his fingers, and wink at it, should not the king be partaker of their naughtiness: And why: Is he not supreme head of the church? what: is the supremacy a dignity and nothing else? is it not comptable? I think it will be a chargeable A dignity with a charge. dignity when account shall be asked of it. Oh what a vantage hath the Devil? what entry hath the wolf when the shepherd tendeth not his flock, and 〈◊〉; 〈◊〉 not to good pasture? S. Paul doth say. Qui bene 〈◊〉 〈◊〉. Timoth. v praesoyteri duplici honore digni 〈◊〉. What is this praesse? It is as much to say as to take charge & cure of souls. we say ille prae est, he is set over the flock. He hath taken charge upon To rule well what that is. him. And what is. Bene prae esse? To discharge the cure. To rule well, to feed the flock with pure food, and good example of life. Well then, Qui bene praesunt duplici honore digni sunt What is 〈◊〉 honour. They that discharge their cure well, are worthy double honour. What is this double honour? The first is to be reverenced, to be had in estimation and reputation with the people, and to be regarded as good 〈◊〉. Another honour is, to have all things necessary for their state, ministered unto them. This is the double honour that they ought to have Qui praesunt Bene, that discharge the cure, if they do it, Bene. There was a merry monk in Cambridge in the College The merry monk of Cam bridge. that I was in, and it chanced a great company of us to be together, intending to make good cheer, and to be me rye (as scholars will be merry when they are disposed) One of the company brought out this sentence. Nil melius quam 〈◊〉 et facere bene. There is nothing better than to be merry and to do well. A vengeance of that 〈◊〉 (quod the Monk) I would that Bene had been banished beyond the sea: & that Bene were out, it were well. For I could be merry, and I could do, but I love not to do well. That, Been 〈◊〉 all together. I would Bene were out, quoth the merry Monk, for it importeth many things, to live well, to discharge the cure. In 〈◊〉 it were better for them if it were out. And it were as good to be out as to be ordered as it is. It will be a heavy Bene, to some of them, when they shall come to their account. But peradventure you will say. What and they preach not at all? Yet praesunt. Are they not worthy double honour? is it not an honourable order they be in? Where the 〈◊〉 cher doth not his duty, there the order is not honourable, but horrible. Nay an horrible misorder, it is an horror rather than an honour, and horrible rather, then honourable, if the preacher be nought, and do not his duty. And thus go these prelate's about to wrestle for honour that the devil may take his pleasure in slandering the realm, and that it may be reported abroad that we breed 〈◊〉 〈◊〉 our 〈◊〉. It is to be thought that some of them would have it so, to bring in popery again. This I fear me is their intent, and it shallbe blown The intent of unpreaching 〈◊〉. abroad to our holy father of Rome's ears, and he shall 〈◊〉 forth his thunderbolts upon these brutes, and all this doth come to pass thorough their unpreaching prelacy. Are they not worthy double honour? Nay rather double disshonour, not to be regarded, not to be esteemed among the people, and to have no living at their hands? For as good preachers be worthy double honour: so unpreaching prelates be worthy double dishonour. They must be at their In arguments of congruence Marh. v. doublets. But now these. two. dishonours what be they? Our Saviour Christ doth show. Si shall infatuatus fuerit ad nihil ultra valet nisi ut proijciatur foras. If the salt be unsave, rye, it is good for no thing, but to be cast out and trodden of men. By this salt, is understand Preachers, and such as have cure of souls. What be they worthy then? Wherefore serve they: For nothing else but to be cast out. Make them quondams, out with them, cast them out of their office, what should they do with cure that will not look to them: An other dishonour is this Vt conculcentur ab 〈◊〉. To be trodden under men's feet, not to be regarded, not to be esteemed: They 〈◊〉 at their doublets still. S. Paul in his epistle, qualifieth a Bishop, and saith that he must be. Aptus ad docendum, ad refellendum apt. To teach and to confute all manner of false doctrine. But what shall a man do with 〈◊〉, if he do not use it? It were as good for us to be with out it. 〈◊〉 bishop came to 〈◊〉 bishop angry with M. Latimer. me the last day, and was angry with me for a certain Sermon that I made in this place. His chaplain had complained against me, because I had spoken against unpreaching prelate's. Nay quoth the bishop, he made so indifferent a Sermon the first day, that I thought he would mar all the second day. He will have every man a quondam as he is. As for my quondamship I thank God that he gave me the grace to come by it, by so honest a means as I did. I thank him for mine own quondamship, and as for them, I will not have them made quondams, if they discharge their office, I would have them do their duty. I would have no more 〈◊〉 as God help me. I own them no other malice then this, and that is none at all. This bishop answered his chaplain: well (says he) well 〈◊〉 bishops answer to his chaplain. I did wisely to day, for as I was going to his Sermon, I remembered me that I had neither said mass, nor matins. And homeward I 〈◊〉 as fast as I could, and I thank god I have said both, and let his unfruitful Sermon alone. unfruitful sayeth one, an other sayeth seditious. Well, unfruitful is the best, and whether it be unfruitful or no, I can not tell, it lieth not in me to make it fruitful. And God work not in your hearts, my preaching can do you but little good. I am God's instrument but for a tyme. Preachers are Gods instruments. It is he that must give the increase, and yet preaching is necessary. For take away preaching, and take a way salvation. I told you of Scala coeli and I made it a preaching matter, not a massing matter. Christ is the preacher of all preachers, the patron and the exemplar, that all preachers ought to follow. For it was he by whom the father of heaven said, Hic est filius 〈◊〉 dilectus, ipsum audite. This is my well-beloved son, hear him, Even he when he was here 〈◊〉 〈◊〉 of Christ's doc 〈◊〉 fell in unfruitful 〈◊〉. on the earth, as wisely, as learnedly, as circumspectly as he preached, yet his seed fell in three parts, so that the fourth part only was fruitful. And if he had no better luck that was preacher of all preachers, what shall we look for? Yet was there no lack in him, but in the ground: And so now there is no fault in preaching: the lack is in the people that have stony hearts, and thorny hearts. A 〈◊〉 God to amend them. And as for these folk that speak against me I never 〈◊〉 to have 〈◊〉 good word as long as I 〈◊〉. Yet will I speak of their wickedness, as long as I shallbe permitted to 〈◊〉 as long as I live, I 〈◊〉 be an enemy to it. No preachers can pass it over with silence. It is the original root of all mischief. As for me I own them no other ill will, but I pray God amend them, when it pleaseth him. Now to the parable. What did the wicked Judge 〈◊〉 end of the 〈◊〉? The love of God moved him not, the law of God was this, and it is writ in the first of Deuteronomy: audite eos hear them. These two words will be heavy words to wicked judges another day. But some of them 〈◊〉 will say: I will hear such as will give bribes, and those that will do me good turns. Nay, ye be hedged out of that liberty. Justice must be mi 〈◊〉 〈◊〉 delays. He saith it a parvum ut magnum. The small as well as great. Ye must do justum, deal justly, minister justice, and that to all men, and you must do it just, in time convenient, without any delays, or driving of, with expedition. Well, I say, neither this law, nor the word and commandment of What moved the wicked Judge, to hear the complaint of 〈◊〉 widow God moved this wicked Judge, nor the misery of this widow, nor the uprightness of her cause, nor the wrong which she took, moved him: but to avoid importunity, & clamour, and 〈◊〉, he gave her the hearing, he gave her final sentence, and so she had her request. This place of judgement it hath been ever unperfect, it was never seen that all Judges did their duty, that they would All Judges have not 〈◊〉 〈◊〉 duty at all times. hear the small as well as the great. I will not prove this by the witness of any private magistrate, but by that wisest kings saying that ever was: 〈◊〉 sub sole (saith Solomon) in loco justice, impietatem, et in 〈◊〉 equitatis iniquitatem. I have seen under the sun, that is to say, over all, in every place where What Solomon did 〈◊〉 in his time in 〈◊〉 ges. right judgement should have been, wickedness, as who would say bribes taking, defeating of justice, oppressing of the poor. Men sent away with weeping tears, without 〈◊〉 hearing of their causes, and in that place of equity saith he, I have seen iniquity. No equity, No justice, asore word for 〈◊〉 to pronounce 〈◊〉 sally, 〈◊〉. And if Solomon said it, there is a matter in it. I ween he said it not only for his own time, but he saw it both in those that 〈◊〉 before him, and also that were to come after him. Now comes Esay and he affirmeth the same, speaking of the 〈◊〉 done in his time in the common place, as it might be Westminster Hall, the Gild Hall, the Judge's Hall, the Praetor house. Call it what you will. In the open place. For Judges at that time Judges sat in 〈◊〉 gates of the 〈◊〉 in the high 〈◊〉 (according to the manner) sat in the gates of the City in the high way. A goodly and godly order for to sit, so that the poor people may 〈◊〉 come to them. But what saith Esay that seditious fellow? He saith of his Country this: 〈◊〉 〈◊〉 faceret judicium, & fecit iniquitatem. I looked the Judges should do their duty, and I saw them work iniquity. There was bribes walking, money making, making of hands Bribes and bribers. (quoth the Prophet, or rather almighty God by the Prophet) such is their partiality, affection, and bribes. They be such money makers, inhauncers, and promoters of themselves. Esay knew this by the crying of the people, ecce clamor populi saith he. And though some among them be unreasonable people (as many be now adays) yet no doubt of it, some cried The tears of the oppre ssed, cry for 〈◊〉 to God. not without a cause. And why? Their matters are not heard, they are fain to go home with weeping tears, that fall down by their cheeks, and ascend up to heaven, and cry for vengeance. Let Judges look about them, for surely God will revenge his elect one day. And surely me think, if a Judge would follow but a world lie reason, and weigh the matter politikly, without these exam And advertisement to our Judges bless of scripture, he should fear more the hurt that may be done 〈◊〉 by a poor widow, or a miserable man, then by the greatest Gentleman of them al. God hath pulled the Judge's skins over their heads, for the poor man's sake. Yea the poor widow may do him more hurt with her poor 〈◊〉 noster in her mouth, than any other weapon. And with two or 〈◊〉 The widow's uvea 〈◊〉. words shall bring him down to the ground, and destroy his 〈◊〉, and cause him to lose more in one day, than he got in seven years. For God will revenge these miserable folks that can not help themselves. He saith: ego in die 〈◊〉 nis. etc. In the day of visitation I will revenge them. An non ulciscetur anima mea: Shall not my soul be 〈◊〉: As who should say: I must needs take their part: Veniens 〈◊〉, et non tardabo. Yes, though I tarry, and though I 〈◊〉 to linger never so long, yet I will come at the length, and that 〈◊〉. And if God spoke this, he will perform his promise. He hath for their sakes (as I told you) pulled the 〈◊〉 over the Judge's ears ere this. King David trusted some in 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 trust in his Judges, 〈◊〉 he 〈◊〉 old himself. his old age, that did him no very good service. Now, if in the people of God, there were some folks that fell to 〈◊〉, than what was there among the Heathen? Absalon 〈◊〉 son was a bywalker, and made disturbance among the people in his fathers tyme. And though he were a wicked man, and a bywalker, yet some there were in that time that were good, and walked uprightly. I speak not this against 〈◊〉 was a by walker. the Judge's seat. I speak not as though all Judges were nought, and as though I did not hold with the Judges, magistrates, and officers, as the anabaptists these false hererikes do. But I judge them honourable, necessary, and God's Judges are honourable, necessary, & God's ordinances 〈◊〉 〈◊〉 their offices ordinance. I speak it as scripture speaketh, to give a 〈◊〉, and a warning to all 〈◊〉, to cause them to look to their offices. For the devil the great magistrate, is very busy now, he is ever doing, he never ceaseth to go about to make them like himself. The proverb is Simile gaudet simili Like would have like. If the Judge be good and upright, he will assay to deceive him, either by the 〈◊〉 suggestion of crafty Lawyers, or else by false witness, and subtile uttering The craft of the 〈◊〉 of a wrong matter. He goeth about as much as he can to corrupt the men of law, to make them fall to 〈◊〉, to lay burdens on poor men's backs, and to make them fall to perjury, and to bring into the place of judgement all corruption, iniquity, and impiety, I have spoken thus much, to occasion at Judges and Magistrates to look to their offices. They had need to look about them. This gear moved Saint 〈◊〉 to speak this sententence: Miror si aliquis rectorum potest salvari. I A notable and bold 〈◊〉 ing of 〈◊〉 〈◊〉. marvel (said this Doctor) if any of these Rulers or great Magistrates can be saved. He spoke it not for the impossibility of the thing (God forbid that all the Magistrates and Judges should be condemned) but for the difficulty. Oh that a man might have the contemplation of hell, that the devil would allow a man to look into hell, to see the state of it, as he showed all the world when he tempted Christ in the wilderness. Common strat illi omnia regna mundi, he showed Math. 4. him all the kingdoms of the world, and all their jollity, and told him that he would give him all, if he would kneel down and worship him. He lied like a false harlot, he could not give them, he was not able to give so much as a Goose wing, for they were none of his to give. The other that he promised them unto: had more right to them then he. But I say if one were admitted to view hell thus, and behold it thoroughly, Unpreaching prelates are 〈◊〉 the devil 〈◊〉 hell & bribing judges are with them for company. He turneth to his former matter the devil would say: On yonder side are punished unpreaching prelate's. I think a man should see as far as a kenning and see nothing but unpreaching Prelates. He might look as far as Calais I warrant you. And than if he would go one that other side, and show where that bribing judges were, I think he should see so many, that there were scant room for any other. Our Lord amend it. Well to our matter. This judge I speak of, said: Though I fear neither God, nor man 〈◊〉. And did he think thus: Is it the manner of wicked judges to confess, their faults, nay he thought not so. And a man had come to him, and called him wicked, he would forth with have commanded him to ward, he would have defended himself Why the judge was forced then to confess his faults. stoutly. It was God that spoke in his conscience. God putteth him to utter such things as he saw in his heart. and were hid to himself. And there be like things in the scripture, as Dixit insipiens in cord 〈◊〉 est deus. The unwise man said in his heart, there is no God. And yet if he should have been asked the question, he would have denied it. Esay the Prophet saith also: Mendatio protecti sumus, we are defended with lies. We have put our trust in lies. And in an other place he saith: ambulabo in pravitate cordis mei, I will walk in the wickedness of my heart. He uttereth what lieth in his heart, not known to himself, but to God. It was not for nought that jeremy describeth man's heart in his colours. jeremy described the heart of man. Ieremi. 17. parvum cor hominis et inscrutabile. The heart of man is naughty, a crooked & froward piece of work. Let every man humble himself, & acknowledge his fault, & do as S. Paul did. When the people to whom he had preached, had said many Paul durst not justify himself. things in his commendation, yet he durst not justify himself. Paul would not praise himself, to his own justification, and therefore when they had spoken those things by him: I pass not at all saith he, what ye say by me, I will not stand to your report, and yet he was not froward that when he herd the truth reported of him, he would say it to be false, but he said, I will neither stand to your report, though it be good and just, neither yet I will say that it is untrue. He was Bonus Pastor. A good shepherd. He was one of them, qui bene presunt that discharged his cure, and yet he thought that there might be a farther thing in himself, than he saw in himself. And therefore he said: The Lord shall judge me. I will stand only to the judgement of the Lord. For look whom he judges to be good, he is sure he is safe, he is cock sure. I spoke of this gear the last day, and of some I had little thank for my labour. I smelled some folks that were grieved with me The truth gets hatred for it, because I speak against temerarious judgement. What hath he to do with judgement (say they?) I went about to keep you from arrogant judgement. This is no good argument my friends. A man seemeth not to fear death, there fore his cause is good. This is a deceivable argument. He went to his death boldly, Ergo he standeth in a just quarrel. The anabaptists that were brent here in divers towns The anabaptists how they took their death. in England (as I heard of credible men, I saw them not myself) went to their death, even Intrepide: as ye will say without any fear in the world cheerfully. Well, let them go. There was in the old doctors times an other kind of poisoned heretics, that were called Donatists. And these heretics The Dona tistes & how they died. went to their execution as though they should have gone to some jolly recreacionor banquet, to some beally cheer, or to a play. And will ye argu then: He goeth to his death boldly, or cheerfully, ergo he dieth in a just cause. Nay that sequel followeth no more than this. A man seems to be afraid of death, ergo he dieth evil. And yet our Saviour Christ was afraid judge not them in authority 〈◊〉. of death himself. I warn you therefore, & charge you not to judge them that be in authority, but to pray for them. It becometh as not to judge great magistrates, nor to condemn their doings, unless their deeds be openly and apparently wicked. Charity requireth the same, for charity judgeth no man charity is the cognysaunce & badge of a Christian man. but well of every body. And thus we may try whether we have charity or no, & if we have not charity we are not gods disciples, for they are known by that badge. He that is his disciple, hath the work of charity in his breast. It is a worthy saying of a clerk, Charitas si est operatur, si non operatur, non est, If there be charity it worketh omnia credere, omnia 〈◊〉. To believe all things, to hope all, to say the best of the magistrates, and not to stand to the defending of a wicked matter. I will go farther with you now. I was travailed in that Tower myself (with the kings commandment, and the counsel) and there was sir Robert Constable, the 〈◊〉 Hussy, the Lord Darsy. And the Lord Darsy, was telling me What the Lord Darsy said to master La timer in that Tower. of the faithful service that he had done the kings majesty that dead is. And I had seen my Sovereign Lord in the field (said he) and I had seen his grace come against us, I would have lighted from my horse & taken my sword by the point and yielded it into his grace's hands. Marry (quoth I) but in the mean season ye played not the part of a faithful subject in holding with the people in a commotion & a disturbance. The common cast of all traitors. It hath been the cast of all traitors to pretend nothing against the kings person, they never pretend the matter to the king, but to other. subjects may not resist any magistrates, nor aught to do nothing contrary to the kings laws. The office and duty of subjects. A thing that happened at Oxford. And therefore these words, the King and so fourth, are of small effect. I heard once a tale of a thing that was done at Oxford. xx. years a go, & the like hath been since in this realm as I was informed of credible persons, & some of them that saw it be a live yet. There was a priest that was rob of a great sum of money, and there were. two. or. iii. attached for the A Priest rob of a great sum of money. same robbery and to be brief were condemned & brought to the place of execution. The first man, when he was upon the ladder denied that matter utterly, & took his death upon it that he never consented to the robbery of the priest, nor never knew of it. When he was dead, the second fellow cometh & maketh his protestation & acknowledged the fault, saying: that among other grievous offences that he dad done he was accessary to this robbery, and saith he, I had my part of it, I cry God mercy, so had this fellow that died before me his part. Now who can judge whether this fellow died well or no? Who can judge a man's heart? The one denied the matter, and the t'other confessed It is hard to judge a man's heart it, there is no judging of such matters. I have heard much wickedness of this man, and I thought oft, jesus, what will worth, what will be the end of this man. When I was with the Bishop of chichester in ward (I was not so with the bishops bestirred them so then that some of them were never diligent, since. him, but my friends might come to me, and talk with me) I was desirous to hear of execution done (as there was every week, some in one place of the City or other) for there was three weeks sessions at Newgate, and fortnight Sessions at the Marshalsey, and so fourth. I was desirous I say to hear of execution, by cause I looked that my part should have been therein, I looked every day to be called to it myself. Among The whore that committed robbery. all other I heard of a wanton woman, a naughty liver. A whore, a vain body, was led from Newgate to the place of execution for a certain robbery that she had committed, and M. Latimer exhorteth that kings grace, that learned men might be appointed to such as shall suffer & are convict persons. she had a wicked communication by the way. Here I will take occasion to move your grace that such men as shall be put to death may have learned men to give them instruction and exhortation. For the reverence of God when they be put to execution, let them have instructors, for many of them are cast away for lack of instruction, & die miserably for lack of good preaching This woman (I say) as she went by the way, had wanton and foolish talk, as this, that if good fellows had kept touch with her she had not been at this time in that case. Christ saith: Memores estote uxoris Loth. Remember Loathes wife. She was a woman that would not be content with her good Lot's wife is our example to content ourselves with our state. state, but wrestled with God's calling, & she was for that cause turned into a salt stone, & therefore the scripture doth name her as an example for us to take heed by. Ye shall see also in the second Chapter, how that God almighty spared not a number of his Angels, which had sinned against him to make them examples to us to beware by. He drowned the whole world The 〈◊〉 drowned, 〈◊〉 & Go morbrent. in the time of Noah and destroyed for sin that Cities of Sodom & Gomor. And why? fecit cos exemplum its qui impi forent acturi He made them an example to them that would do wickedly in time to come. If God would not spare them, think ye he will favour us? I will go on a word or two, in the application of the parable and then I will make an end. To what end, and to what purpose, brought Christ this parable of that wicked Judge? The end is, that we should be continually in prayer. Prayer is never interrupt but by wickedness. We must To what end the pacable of the 〈◊〉 Judge tendeth. therefore walk orderly, uprightly, calling upon God in all our troubles, and adversities, and for this purpose there is not a more comfortable lesson in all that scripture, them here now in the lapping up of the matter. Therefore I will open it unto you. You miserable people, if there be any here a 〈◊〉 you, that are oppressed with great men and can get no 〈◊〉, I speak for your comfort, I will open unto you, whither To whom in distress & oppression we shall resort. ye shall resort, when ye be in any distress. His good will is ready, always at hand, when so ever we shall call for it. And therefore he calls us to himself. We shall not doubt if we come to him. Mark what he sayeth to cause us believe that our prayers shallbe heard: Et deus non faciet vindictam, he reasons after this fashion: Will not GOD (saith he) revenge his elect, and hear them? seeing the wicked Judge heard the widow? He seemeth to go plainly to work, he willeth us to pray to God, and to none but to god. We have a manner of reasoning in the schools, and it is called A minore ad maius from the less to the more, and that may be used here. The judge was a tyrant, a wicked man, God is a patron, a defender An argument from the less to the more. father unto us. If the judge then, being a tyrant would hear the poor widow, much more god will hear us in all distresses He being a father unto us, he will hear us sooner, than the other being no father having no fatherly affection. Moreover, God is naturally merciful. The Judge was cruel, and yet he helped the widow, much more than will God help us at our need. He saith by the oppressed: Cum ipso sum in tribulatione. I am with him in his trouble. His tribulation is mine. I am touched with this trouble. If that Judge them being a cruel man heard the widow, much more GOD will help us, being touched with our affliction. Furthermore, this Judge gave the widow no commandment to come to him, we have a commandment to resort to God, for he We have a commandment to resort to God saith: Inuoca me in die tribulationis, call upon me in the day of thy tribulations, which is as well a commandment, as Non furaberis, thou shalt not steal. He that spoke the one, spoke the other, and what soever he be that is in trouble, and calleth not upon God, breaketh his commandment. Take heed therefore, the Judge did not promise the widow help, God promised us help, & will he not perform it? He will, he wil The Judge (I say) did not promise the widow help, God will give us both hearing & helping. He hath promised it us with a double oath, Amen, amen, saith he, verily, verily, he doubles it. Quecunque pecieritis. etc. what so ever ye shall ask in my name, ye shall have it. And though he put of some sinner for 〈◊〉 〈◊〉, and suffer him to bite on the bridle, to prove him (for there be many beginner's, but few continuers in prayer) yet we may not think that he hath forgotten us, & will not help us. Veniens veniet, non tardabit. When the help is most needful, than he will come and not tarry. He knoweth when it shall be best for us to have help, though he tarry, he will come at the last. I will trouble you but half a quarter of an hour, in the application of the parable, and so commit you to God. What should it mean that God would have us so diligent Why God would 〈◊〉 us to be 〈◊〉 gent & earnest in prayer. and earnest in prayer? Hath he such pleasure in our works? Many talk of prayer, and make it a lip labouring. Praying is not babbling, nor praying is not monkery. It is to miserable folk that are oppressed, a comfort, solace, and a remedy. But what maketh our prayer to be acceptable to God? It lieth not in our power, we must have it by an other mean. Remember what God said of his son: 〈◊〉 est filius meus dilectus, in quo mibi bene complacui. This is my dear son, in whom I delight. He hath pleasure in nothing but in him. Why 〈◊〉 prayer is 〈◊〉 ceptable to God. How cometh it to pass that our prayer pleaseth God? Our prayer pleaseth God, because Christ pleaseth God. When we pray, we come unto him, in the confidence of Christ's merits, and thus offering up our prayers, they shall be heard for Christ's sake. Yea, Christ will offer them up for us, that offered up once his Sacrifice to God, which was acceptable, and he that cometh with any other mean then this, God knoweth him not. This is not the 〈◊〉 〈◊〉, the popish Sacrifice to stand at the altar, and offer up Christ again. Dute upon it that ever it was used. I will not say nay, but that ye shall 〈◊〉 in the old Doctors this word Sacrificium, but there is one general solution for all the doctors that Saint Augustin showeth us. The sign of a thing hath often times the name of the thing that it signifieth. As One solution for al. the Supper of the Lord is the Sacrament of an other thing, it is a commemoration of his death which suffered once for us, and because it is a sign of Christ's offering up, therefore he bears the name thereof. And this Sacrifice a woman can offer as well as a man. Yea, a poor woman in the belfry hath as good authority to offer up this sacrifice, as hath the bishop in his pontificalibus, with his mitre on his head, his 〈◊〉 on his 〈◊〉, and Sandales on his feet. And whosoever cometh ask the father remedy in his necessity for Christ's sake, he offereth up as acceptable a sacrifice as any by shop can do. And so to make an end. This must be done with a constant faith, and a sure confidence in Christ. Faith faith, faith, We are undone for lack of faith. Christ nameth Faith is altogether. Faith here, Faith is altogether. When the son of man shall come, shall he sinned Faith on the earth? Why speaketh he so much of Faith? because it is hard to find a true faith. He speaketh not of a political faith, a faith set up for a time, but a constant a permanent, a durable faith as durable as God's word. He came many times. first in the time of Noah, when he preached, but he found little faith. He came also when Let preached, when he destroyed Sodoms' Gomorrah, but he found no faith. And to be short he shall come at the later day, but he shall 〈◊〉 a little faith. And I ween the day be not far of. When he was here carnally, did he sinned any faith? Many speak of faith, but few there be that hath it. Christ mourneth the lack of it. He complaineth that when he came, he found no faith. This Faith is a great State, a Lady, a Duchess, a great Faith is a 〈◊〉 state 〈◊〉 a duchess woman, and she hath ever a great company and train about her (as a noble Estate ought to have.) first she hath a Gentleman 〈◊〉 that goeth before her, and where he is not, there is not Lady faith. This Gentleman Usher is Knowledge of sin is gentleman usher to Lady Faith. called Agnitio peccatorum, knowledge of sin, when we enter 〈◊〉 our heart, and acknowledge our faults, and stand not about to defend them. He is none of these wynckers, he kyckes not when he hears his fault. Now as the Gentleman Usher goeth before her, so she hath a train that cometh behind her, and yet though they come behind, they be all of faiths company, they are all with her, as Christ when he counter faited a State going to Jerusalem, some went before him, and some after, yet all were of his company. So all these wait upon Faith, she hath a great train after her, besides her Gentleman Usher, her whole household, and those be the works of our vocation, when every man 〈◊〉 what vocation he is in, what calling he is in, and doth the wóorkes of the same, as to be good to his neighbour, to obey God. etc. This is the train that followeth Lady Faith, as for an example: A faithful Judge hath first an heavy reckoning of his fault, repenting himself of his wickedness, and then for saketh his iniquity, his impiety, feareth no man, walks upright, and he that doth not thus, hath not Lady Faith, but rather a boldness of sin, & abusing of Christ's passion. Lady Faith is no 〈◊〉. Lady Faith is never without her Gentleman Usher, nor without her train, she is no Anckres, she dwells not alone, she is never a private woman, she is never alone. And yet many there be that boast themselves that they have Faith, and that when Christ shall come, they shall do well enough. Nay, nay, these that be faithful shall be so few, that Christ's shall scarce see them. Many there be that runneth (saith Saint Paul,) but there is but one that receiveth the reward. It shall be with the multitude when Christ shall come, as it was in the time of Noah, and as it was in the time of Lot. In the time of Noah, they were eating and drinking, building and planting, and suddenly the water came upon them, and drowned them. In the time of Lot also, they were eating and drinking. etc. And suddenly the 〈◊〉 camme upon them, and denoured them. And now we are eating and drinking. There was never such building then, as is now, planting, nor marrying. And thus it shallbe even when Christ shall come, at judgement. Is eating and drinking and marrying, reproved in scripture? Is it not? 〈◊〉 he reproveth not all kind of eating & drinking, he must be other wise under standed. If the scripture be not truly expounded, what is more erroneous? And though there be complay What eating & drinking is allowed, & what is discommended. 〈◊〉 of some eating or drinking in the scripture, yet he speaketh not as though all were nought. They may be well ordered, they are God's allowance, but to eat and drink as they did in noah's 〈◊〉, and as they did in Loathes 〈◊〉: This eating and drinking, and marrying is spoken against. To eat and drink in the forgetfulness of God's commandment, voluptuously, in excess and glotonnie, this 〈◊〉 of What kind of marrying is reproved worthily. Stealing of wards, nay rather of lands. eating and drinking is nought, when it is not done moderately, soberly, and with all circumspection. And like wise to marry, for fleshly lust, and for their own fantasy. There 〈◊〉 never such marrying in England, as is now. I hear telof stealing of wards to marry their children to. This is a strange kind of stealing, but it is not the wards, it is the lands that they steal. And some there be that knit up marriages together not for any love or Godliness in the parties, but to get another kind of ma riage. friendship, and make them strong in the realm, to increase their possessions and to 〈◊〉 land to land. And other 〈◊〉 be that enuegle men's daughters, in the contempt of their The inveglers of men's daughters are noted. The parents which forese their children to marry whom they love not. Fathers, and go about to marry them without their consent. This marrying is ungodly. And many parents constrain their sons and daughters to marry where they love not, and some are beaten and compulsed. And they that marry thus, marry in a forgetfulness and 〈◊〉 of God's commandments. But as in the time of No, suddenly a clap fell in their bosoms: so shall it be with us at the latter day when Christ shall come. We have as 〈◊〉 conscience as may be, and when he shall come, he shall lack Lady Faith, well is them that shallbe of that little A day will 〈◊〉 shall 〈◊〉 for al. flock, that shallbe set on the right hand. etc. I have troubled you long, partly being out of my matter, partly being in. But 〈◊〉 I 〈◊〉 make an end. I began with this text Quecunque scripta sunt. et c. So will I end now for 〈◊〉 own ease, as an old truant with this sentence. Beati qui audiunt verbum dei. et c. Blessed are they that hear the word of God, and keepeth it. I told you in the 〈◊〉 blessedness cometh of 〈◊〉 keeping. beginning of this parable of Bene. Nil melius quam letari et fatere. If I had ceased there, all had been well (quoth the merry Monk) so blessed are they that hear the word of God. But what followeth? and keep it. Our blessedness cometh of the keeping. It hangs all on the end of the tale, in crediting and assenting to the word, and following of it. And thus we shall begin our bessednes here, and at the length we shall come to the blessing that never shall have end, which God grant both you and me. Amen. ¶ The fift Sermon of Master Hugh 〈◊〉, which he preached before King Edward, the. v. day of April. Quecunque scripta sunt, ad nostram doctrinam scripta sunt. Rom. xiiii. A 〈◊〉 things that are written, they are written to be our doctrine. What doctrine is written for us in the parable of the Judge, and the widow, I have opened it to you (most honourable audience) Something as concerning the Judge I would wish and pray, that it might be a little better kept in memory, that in the seat of justice, no more iniquity and unryghtousnes might reign. Better a little well kept, than a great deal forgotten, I would the Judges would take forth their lesson, that there might be Let up 〈◊〉 〈◊〉 〈◊〉. no more miquitye used, nor bribe taking, for if there shall be bribing, they know the peril of it, they know what shall follow. I would also they should take an erample of this Judge that did say, not that that he thought himself, but our saviour Christ puts him to say that thing, that 〈◊〉 hid unto 〈◊〉 self. Wherefore I would ye should keep in memory, how unscarcheable a man's heart is: I would ye should remember the fall of the Angles, and beware thereby, the fall of the old world, and beware thereby, the fall of Sodom and Gomorrah, and beware thereby. The fall of Loathes wife, and beware thereby. I would not that miserable folk should forget The argument of the 〈◊〉 judge should induce us to prayer. the argument of the wicked Judge, to induce them to prayer, which argument is this. If the Judge being a tyrant, a cruel man, a wicked man, which did not call her to him, made her no promise nor in herying nor helping of her cause, yet in the end of the matter for the importunities sake did helps her: muchmore almighty God which is a Father who beareth a fatherly affection, as the Father doth to the child, and is naturally merciful, and calleth us to him with his promise that he will hear them that call upon him, that 〈◊〉 in distress and burdened with adversity. Remember this. You What may be wrought by prayer. know where to have your remedy. You by your prayer can work great efficacy, and your prayer with tears is an instrument of great efficacy. It can bring many things to pass. But what thing is that that maketh our prayer acceptable What maketh our prayers acceptable to God. to God? is it our babbling: No, no, It is not our babbling nor our long prayer. There is an other thing than it. The dignity and worthiness of our words, is of no such virtue. For whosoever 〈◊〉 unto God, not in the confidence of his own merits, but in the sure. trust of the deserving of our Saviour jesus Christ, & in his passion. Whosoever doth invocat Our prayer pleaseth god for Christ's sake. the father of heaven, in the trust of Christ's merits, which offering is the most comfortable and acceptable offering to that Father. Whosoever I say offereth up Christ which is a perfect offering, he can not be denied the thing he desireth, so that it be expedient, for him to have it. It is not the babbling of our lips, nor dignity of our words, but that prayer of the heart, is the offering that pleaseth, thorough the only means of his son. For our prayer profiteth us because we offer Christ to his Father. Whosoever resorteth to God with out Christ, he resorteth in vain. Our prayer pleaseth, because Faith is al. of jesus Christ, whom we offer. So that it is faith, faith, faith is the matter. It is no prayer that is without faith it is but a lip labouring, and mockery without faith. It is but a little babbling. I speak also of lack of faith and upon 〈◊〉 of the 〈◊〉 of 〈◊〉 world. that also I said, the end of the world is near at hand. For there is lack of faith now. Also the defection is come and swerving from the faith. Antichrist the man of sin the son of iniquity is 〈◊〉, 〈◊〉 latter day is at hand. Let us not think his coming is far of. But when so ever he cometh he shall find iniquity enough, let him come when he will. What is As much wickedness used in our time, as ever was in the time of Noe. now behind? we be eating and drinking as they were in Nocs' 〈◊〉, and marrying I think as wickedly as ever was. We be building, purchasing, planting in the contempt of God's word. He may come shortly when he will, for there is so much mischief and swerving from the faith (raining now in 〈◊〉 days) as ever was in any age. It is a good warning to us all to make ready against his coming. This little rehearsal I have made of the things I spoke in my last sermon. I 〈◊〉 Master Latimer returneth to his former que stion, & to that dissolution of the same Whether God's people may be governed by a king or no. now for this day return to my question & dissolve it, whether God's people may be governed by a governor that beareth the name of a king or no. The Jews had a law that when they should have a king they should have him according to the election of God, he would not leave the election of a king to their own brains. There be some busy brains, wanton wits, that say, the name of a king is an odious name & wrieth this text of the scripture: where God seemeth to be angry & displeased with the Israelites for ask a king 〈◊〉 it very evil and odiously. As who would say a King were an odious thing. I coming riding in my way, and calling to remembrance wherefore I was sent, that I must preach; and preach before the kings Majesty: I thought it meet to i Reg. viif. frame my preaching according to a King. Musing of this, I remembered myself of a book that came from Cardinal Dur preaching must be according to that 〈◊〉 before whom we preach. 〈◊〉, Master. Poole the kings traitor, which he sent to the kings Majesty I never remember that man, me think, but I remember him with a heavy heart, a witty man, a learned man, a man of a noble house, so in favour that if he had tarried in the Ream, and would have 〈◊〉 himself to the Kings proceedings, I heard say, and I believe it verily, that he had been Bishop of 〈◊〉 at this day. To be a bidden by, he would have done much good in that part of the Realm. For those quarters have all ways had great need of a learned man, and a preaching prelate. A thing to be much lamented that such a man should take such a way. I hear say he readeth much Saint jeromes' works, & is well seen in them. But I would he would follow saint 〈◊〉, where he expoundeth this place of scripture. Exite de illa popule meus. Almighty God saith: Get you from it, get you from Rome, he calls it, the purple whore of Babylon. It had Rome is called of 〈◊〉 the purple whore of Babylon been more commendable to go from it, then to come to it. What his sayings be in his book, I donot well remember, it is in the farthest end of my memory. He declareth himself in it, to have a corrupt judgement, I have but a glimmering, of it, yet in gencrally I remember the scope of it. He 〈◊〉 about to dissuade the king from his supremicy. In his persuasions The scope or state of the book, tends to dissuade that king from his supremacy. he is very homely, very quick & sharp with the King as these Cardinals will take well upon them. He saith that a King is an odious word, & touched the place how God was offended with the Israelites for calling for a King. very lightly he seemeth to set forth the title of a king. As though he should mean: what is a King? What should a King take upon him to redress matters of religion? It pertayncth to our holy father of Rome. A King is a name and a title rather suffered of God as an evil thing, them allowed as a good thing. Calling this to remembrance it was an occasion that I spoke altogether before. Now I will answer to this. For the answcr I must somewhat rip the eight chapter of the first book of the Kings. And that I may have grace. etc. TO come to the opening of this matter. I must begin at that chapter. That the unlearned (although I am sure, here be a great many well learned) may the better come to the understanding of the matter: Factum est cum senuisset Samuel 〈◊〉. Reg. 〈◊〉 fecit filios suos judices populo. etc. It came to pass when Samuel was stricken in age, he made his sons Judges over Israel. Of Samuel, I might fetch a process a far of, of the Such as use unlawful divorcements. story of Elcana, who was his Father, and who was his Mother. Elcana his Father had two wives, Anna and Phenenna, and did not put them away, as men do now a days. There was debate between these two wives. Phenenna in that doing of sacrifice, embrayded Anna by cause she was barren, and not fruitful. I might take here occasion to entreat of the duty between man and wife, which is a holy religion, but 〈◊〉 of ba ren made fruitful, and mother to Samuel. not religiously kept. But I will not cnter into that matter at this tyme. Well, in process of time, God made 〈◊〉 fruitful thorough her devout prayer. She brought forth Samuel, who by the ordinance of God, was made the high priest. Father Samuel a good man, a singular example, and singular patcon, a man alone, few such men as father Samuel was. To be Samuel be ing aged chose to him two Suffra ganes, to as 〈◊〉 him in 〈◊〉 office. short he was now come to age, he was an old man an impotent man, not able to go from place to place to minister justice, 〈◊〉 elected and chose two suffragans, two coadiutours, two cohelpers, I mean not hallowers of bells, nor Christiners of bells (that is a popish 〈◊〉) he made them to help him, to discharge his office, he chose his two sons rather than other, because he knew them to be well brought up in virtue, & Why 〈◊〉 chose his own. 2. sons rather than any other. Samuel ten dread that ease of his pemple A third lord Precedent would do well. learning. It was not for any carnal affection, he cared not for 〈◊〉 renown, or revenues, but he appointed them for the case of the people, the one for to supply his place in Bethsabe, and the other in Bethlem. As 〈◊〉 have now in England, for the wealth of the Realm, two Lords presidents. Surely, it is weldone, and a goodly order, I would there were a third in an other place. For the ease of his people, good Father Samuel, and to discharge his office in places where he could not come himself, he set his two sons in office with him, as his suffragaynes, and as his Coadiutours. Here I might take occasion to treat what old and impotent bishops should do what old preachers should do, when they come to impotency, What the impotent & old bishops should do. to join with them preachers preachers, not Belhalowers, and to departed, part of their living with them. I might have dilated this matter at large. But I am honestly prevented of this common place, & I am very glad of it. It was very well There are to many such 〈◊〉 feders. handled the last Sunday. They that will not for the office sake receive other, regard more the flese then the flock. Father Samuel, regarded not his revenues. Our Lord give them grace to be affected as he was, and to follow him. etc. Though I say 〈◊〉. that I would wish more Lord presidents. I mean not that I would have prelate's Lords presidents, nor that Lord Bishops should be Lord presydentes. As touching that, I said my 〈◊〉 M. 〈◊〉 would not have Bishops & prelates Lord presidents The office of a precedent ship is a civil office. and 〈◊〉 the last year. And although it is said, 〈◊〉, it is not meant that they should be Lord presidents, the 〈◊〉 of a presidentship is a 〈◊〉 office, & it can not be, that one man shall discharge both well. It followeth in the text Non 〈◊〉 filii eius in 〈◊〉 eius. etc. His sons walked not in his ways, hear is the matter, here ye see the goodness of Samuel, how, when he was not able to take the pains himself, for their own ease, he appointed them judges near unto them, as it were in the further parts of his Realm, to have justice rightly ministered. But what followed? Though Samuel were good, & his children well brought up, look what the world can do? Ah crafty The world will corrupt and deceive us or we be ware. world. Whom shall not this world corrupt and deceive at one time or other? Samuel thought his sons should have 〈◊〉 well, but yet samuel's sons walked not in their Father's way. Why? what then? Is the son always bound to walk in the father's way? No ye must not take it for a general rule. The son is not always bound to walk in the Father's ways. All sons are not to be blamed, for not walking in their Father's ways. Ezechias did not follow the steps of his Father Ahaz, and was well allowed in it. josias the best king that ever was in jewry, reformed his father's ways, who walked in worldly 〈◊〉. In his youth, he took away all Idolatry, & 4. Reg. 18. purdged his Realm of it, and set a good order in all his Dominions, wrestled with Idolatry. And although his Father or 4. Reg. 22. and. 23. his grand Father Manasses (it makes no matter whether) repented him in the end, he had no time to refourm things, he He was but eight years old when he began to 〈◊〉. left it to his son to be done. josias began and made an alteration in his childhood, he turned all upsy-down, he would suffer no Idolatry to stand. Therefore, you must not take it for a general rule, that the son must ever walk in his father's wales. Here I will rcnew, that which I said before of the 〈◊〉 jews, the rebellious people (that is their title) they never We are more stiffnecked mor rebellious & sturdier than the jelves. This is no rule to reckon upon. spoke so rebelliously, as to say, they would not receive any alteration, till their King came to age. Much less we English men (if there be any such in England) may be ashamed. I wonder with what conscience 〈◊〉 can bear such things, and allow it. This josias made an notable alteration, and therefore take it not for a general rule, that the 〈◊〉 shall always walk in his Father's ways. Think not because he was slain 〈◊〉 battle, that God was displeased with him. For herein God josias was slain in 〈◊〉 tail of Pharaoh 〈◊〉 king of Egypt at Ma 〈◊〉. showed his goodness to him wonderfully, who would not suffer him to see the captivity that he would bring upon the 〈◊〉 He would not him to have that sight, the feeling, & the beholding of his plague, he suffered him to be taken a may before, and to be slain of the King of Egypt. Wherefore a just man must be glad when he is taken from misery, 〈◊〉 si morte preoccupatus fuerit in retrigerio erit. If a just man be prevented with death, it shall 4. Reg 〈◊〉. be to his relief. He mustthynke that he is one of those, whom the world is not worthy to 〈◊〉, it came of a singular goodness of God, that he was by death delivered from the sight of that captivity. Therefore take it not for a general rule, that the sons he always bound to walk in the Father's ways. Nolite in pre ceptis patrum vestrorum incedere. Walk not in the commandments of your fathers. For so it is said in an other place of scripture. It is spoken to the reproach of samuel's sons that they walked not in his way, for he was a good man. A wonderful thing that these children being so well brought up should so fall & be corrupt. If the devil can prevail and hath power Authority and office trieth what a man is. against them, that had so Godly education, what vantage hath he at them that be brought up in iniquity and covetousness? It is a Proverb that magistratus virum commonstrat. office & authority showeth what a man is. A man knoweth not him This hath been often times verified & seen in preachers before they were Bysho pes 〈◊〉 bene ficed. self, till he be tried. Many there be that being with out office, can rebuke magistrates, and find fault with men that be in office and pre-eminence. After when it cometh to their chance to come to office themselves, than they have taken out a new lession, eum essem pervulus sapiebam ut paruulus. When I was a child, I savoured as a child. They will do then, as other men do, they are come too have experience, too be practisioners. The maids child is cuer best taught, for he that stands upright Do as the most do & the fewest shall wonder at them. in office, he is the fellow. Samuel would never 〈◊〉 thought that his 〈◊〉 should have been so corrupted. It is a perilous thing, a dangerous state to be a judge. They felt the smaker of this world, a perilous thing. And therefore Chrisostom saith. Miror si aliquis rectorum saluabitur. I marvel The state of a judge is 〈◊〉- rous. (sayeth he) that any ruler can be saved. If the peril were well considered, men would not be so desirous as they be: The world the world hath many subtle sleights, it is a cratly thing and very deceitful, a corrupter, and who is it whom the world doth not corrupt and blind at one time or other? What was the way they walked Declinaverunt post avaritiam. That is one. They stooped after gains, turned aside after lucre. What followed Acceperunt munera. They took rewards, gifts, They call them 〈◊〉 〈◊〉 but bryhes they are. The 〈◊〉 genealogy the 〈◊〉 of 〈◊〉. 〈◊〉 (I should call them) for that is their right name. Per nerterunt judicium. They turned Justice upsedown. Either they would give wrong judgement, or else put of & delay poor men's matters. These were their ways, here is the devils genealogy. Agradation of the Devitles making. This, scala inferni. The ladder of hell. I told you before of, scala celi. The ladder of heaven, I would yond should not forget it. The steps 〈◊〉, are set forth in the tenth to the Romans. The 〈◊〉 is preaching, then hearing, then believing, and last of all Salvation. Scala celi Preaching Hearing believing & salvation. is a preaching matter I tell you, and not a massing matter, God's instrument of salvation, is preaching. Here I move you my Lords, not to be 'greed ye and outrageous in enhaunsing, and caysing of your centes, to the minishing of the office of salvation. It would pity a man's heart to hear that, that I hear The study of 〈◊〉 decayed in Cambrige. of the state of Cambrige, what it is in Drford I can not tell. There be few do study divinity, but so many as of necessity must furnish the Colleges. For their livings be so small, and victayles so dear, that they tarry not there, but go other where to seek livings and so they go about. Now there be a few gentlemen and they study a little divinity. Alas what is that? English 〈◊〉. A reasonable 〈◊〉. it will come to pass that we shall have nothing but a little English divinity, that will bring the Realm into a very barbarousness, and utter decay of learning, It is not that 〈◊〉, that will keep out the supremacy of the Bishop of Rome. Here I will make a supplication, that ye would bestow so much to the finding of scholars, of good wits, of poor men's sons, to exercise the office of salvation, in relieving of scholars, as ye were Where up 'pon we may be stow our goods well and please God well. wont to 〈◊〉 in pilgrimage matters, in trentals, in masses, in pardons, in purgatory matters. Ye bestowed that liberally, bountefully, but this was not well spent. You had a zeal, but not secundum scientiam, not according to knowledge. You may be sure if you 〈◊〉, your goods on this wise, ye shall 〈◊〉 it well to support & uphold gods word, wherein ye shall please God. I require no more, but that ye bestow so much Godly, as 〈◊〉 were 〈◊〉 to bestow ungodly. It is a reasonable petition, for God's sake, look upon it, I say no more. There be none now They 〈◊〉 have least need 〈◊〉 most help. but great men's sons in Colleges, and their Fathers look not to have them preachers, so every way this office of preaching is pinched at. I 〈◊〉 speak no more of scala celi. But I am sure this is 〈◊〉 inferni, the right way to hell, to be covetous, to take bribes, and pervert justice. If a judge should ask me that The 〈◊〉 way down to the 〈◊〉 in hell. way to hell, I would show him this way. first let him be a covetous man, let 〈◊〉 heart be poisoned with covetousness. Then let 〈◊〉 go a little further and take bribes, and last pervert judgement. Loo, here is the mother and the daughter, and the daughter's daughter. Avarice is the mother, she brings 〈◊〉 〈◊〉 taking, and bribetaking, perverting of judgment. A tiburn tipit for bribe takers and perverters of judgement. There lacks a fourth thing to make up that mess, which so God help me 〈◊〉 I were judge should be Hangum tuum, a tiburne tippet to take with him, and it where the Judge of the kings 〈◊〉, my Lord chief Judge of England, yea, and it The widow that was inprisen There should be curates of prisons. were my Lord Chancellor himself, to tiburne with him. There was with in these. thirty. years a certain widow which, suddenly was attached, had to prison, 〈◊〉, 〈◊〉, 〈◊〉 there were certain learned men that visited her in the prison. Oh I would ye would resort to Prisons. A conntendable thing in a 〈◊〉 Realm, I would wish there were Curates for prisons, that we might say, the Curate of Newgate, the Curate A holy day work to upsit the prisoners. of the Flete, and I would have them well waged for their labour. At is a holy day work to visit the prisoners, for they be kept from sermons. There was that resorted to this woman, who, when she came to prison, was all on her beads, and nothing The woman trurned from papistry by the diligent resort of that learned frequenting the prison. else, a popish woman, and savoured not of jesus Christ. In process she was so applied that she 〈◊〉 Quam suavis est dominus. She had such a saviour, such a sweetness and feeling that she thought it long to the day of execution. She was with Christ already, as touching faith. She had such a desire that she said with saint Paul, Cupio dissolui et esse cum 〈◊〉. I desire to be rid, and to be with Christ. The word of God had so wrought in her. When she was brought to punishment, she desired to confess her fault, she took of her death, that she was guiltless in that thing she suffered for, and her neighbours would have 〈◊〉 her witness in the same. She was always an bonest 〈◊〉 woman, her neighbours would have gone on her purgation a great way. They would needs have her confess, then saith she. I am not guilty, would ye have 〈◊〉 to make me guilty, where I am not? 〈◊〉 for all this, she was a trespasser, she had von a great oftence. But before I go forward with this, I must first tell you a tale. I heard a good while ago, a tale of one (I saw the man that told me the tale not long ago in this auditory.) A rich mar chant cast into the Ca 〈◊〉 〈◊〉 He hath travailed in 〈◊〉 countries then one. He told me that there was once a praetor in Rome, Lord 〈◊〉 of Rome, a Rich man one of the richest merchants in all the City, & suddenly he was cast in the castle angel. It was heard of, & every man, whispered in an others ear. What hath he done? Hath he killed any man? No. Hath he meddled with 〈◊〉, 〈◊〉 holy father's merchandise? No. Hath he counterfeited our holy Father's Bulls? No. For these were high treasons. 〈◊〉 〈◊〉 an other in the ear and sayid: Erat Dives. He was a rich man, A great fault. Here was a goodly pray for that holy Father. It was in Pope julius time, he was a great warrior. This pray would help him to maintain his wars, a jolly pray for our holy Father. So this woman was Divet. A Gentleman of a 〈◊〉 nose. She was a rich woman, she had her lands by the 〈◊〉 〈◊〉. He was a Gentleman of a long nose. Such a cup, such a cover. She would not departed from her own. This sheriff was a covetous man, a worldly man. The judge at the enpaneling of the quest, had his grain looks, and charged them with this. It was the kings matter, look well upon it. 〈◊〉 〈◊〉 〈◊〉 of the 〈◊〉. it makes for their purpose, they have the King that King in their mouths. Well, somewhat there was, there was walking of angels between them. I would wish that of such a judge in 〈◊〉 now, we might have that skin hanged up. It were a goodly sign that sign of the judges skin. It should be Lot's wife, to all judges that should follow after. By this ye may perceive, it is possible for a man to answer for himself, and be arraigned at A 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 have 〈◊〉, & be 〈◊〉, 〈◊〉 〈◊〉 〈◊〉. the 〈◊〉, and nevertheless to have wrong. Yea, ye shall have it in form of law, and yet have wrong to. So it is possible, in a case, for a man that hath in his absence ataintement, to have right, and no wrong. I will not say nay, but it is a good law for a man to answer for himself, this is reasonable, allowable and good. And yet such an urgent cause may be, such a 〈◊〉 to a common wealth, that a man may rightly 〈◊〉 〈◊〉 in 〈◊〉 absence. There be such causes that a man 〈◊〉 in his absence be condemned, but not oft, except they be such cases that the reason of the general law may be kept. I am 〈◊〉 of some to 〈◊〉 this law, but I am not able, so it be but for a time, and upon weighty considerations, so that it be used rarely, seldomly, for avoiding distrubaunce in the common wealth, such an epiky and moderation may be used in it. And nevertheless it is very meet and cequisite that a man should answer for himself. We must csider the ground The 〈◊〉 of that law is the soul of the 〈◊〉. of the law: for Ratio legis, anima legis, the reason of the law is the soul of the law. Why? what is the reason and end of the law? It is this, that no man should be injured. A man may in his attayntment have no more wrong done him, then if he answered for himself. Ah than I am not able to say, that in no wise, an arraignment may be 〈◊〉 into attaintement. A man may have wrong (and that in open judgement) & in form of law, and yet allowed to answer for himself, and even so is possible he may have 〈◊〉, though he 〈◊〉 answer for himself. I will not say but that the parliament houses both How we must take that doings of the parliament. high and low may err, and yet they may 〈◊〉 well, and christian subjects must take all things to the best, and expound their doings well, all though they can not yield, a reason for it, except their proceedings be manifestly wicked. For though they can not attain to see for what purpose things he done, it is no good 〈◊〉 that they 〈◊〉 called evil done therefore. And is this a An 〈◊〉 argument. good argument, he is not allowed to answer for himself in this place or that place, where he 〈◊〉 appoint: Ergo, he is not allowed to answer for himself? No. He might have answered that best he could for himself before a great many, & have had more to if he had required them. Yea, & was commanded upon his allegiance to speak for himself & to make answer, but he would not, needs he would 〈◊〉 out to judgement, & appointed that place himself. A man that answers for himself at that bar, is not allowed his man of law to answer for him, but he must answer himself. Yet in the parliament, although he were not there himself, any friend he Fre liberty is granted to speak in the Parlia meant 〈◊〉 bade, had liberty to answer for him, frank, and free, I know of the old manner. The tenor of the writs is this. Every man to spoke the best he knoweth of his conscience, for the 〈◊〉 majesties honour, and the wealth of the 〈◊〉. There were in the Parliament in both houses, a great many learned men, conscionable men, wise men. When that man was attainted there, and they had liberty, there to say nay, to his attayntment if they would. Sure I am the most allowed it, or else it could not have gone forward. These premises considered, I would have you to bear such a heart, as it becometh Christian 〈◊〉. I know what men say of me well enough, I could purge my 〈◊〉. There is that provokes me to speak against this law of attaintment, they say I am not indifferent. Surely I would have it to be done rarely upon some great respect to the common wealth, for avoiding of greater tumult and peril. Saint Paul was allowed to answer for himself, if Li 〈◊〉 the tribune had not 〈◊〉 him away from showing ofhies Paul was a lowed to an swear for himself. matter, it had cost him his life. Where he was saved by 〈◊〉 Magistrate, being but a private man. Will ye not allow that some thing be done as well for saving of the Magistrates life? It behoves them of the Parliament to look well upon the matter. Acts. nineteen. And I for my part think not but they did well, else I should not yield the duty of a 〈◊〉. Some liken me to 〈◊〉 Shaw M. Latimer likened to doctor Shaw. that preached at Paul's cross, that king Edward's sons were Bastards. An easy matter for one of the counsel to do as doctor Shaw did. Me think you being the Kings servant & his officer, should think better on the King & his Counsel, though I were light of belief. If he had been a true man to his master, he would never have spoken it. The Counsel needs not my lie, for the defence of that, that they do. I can bear it of myself. Concerning myself, that which I have spoken, hath done some good. You will say this: the Parliament house are wiser than I am, you might leave them to that defence of themselves. Although the men of the Parliament house can defend themselves, yet have I spoken this of a good zeal, and a good 〈◊〉, I take God to witness. Use therefore your judgement & languages as it becometh Christian subjects. I will now leave the honourable counsel to answer for themselves. He confessed one fact, he would have had the governance One fact confessed of the Admiral he would not have that king brought up like a ward in his mino rity. of the Kings Majesty. And wots you why? He said he would not in his minority have him brought up like a Ward. I am sure he hath been brought up so godly, with such Scoolemaysters, as never King was in England, & so hath prospered under them, as never none did. I wots not what he 〈◊〉 by 〈◊〉 bringing up like a Ward, unless he would have him not to go to his book, & learn as he doth. Now woe worth him, yet I will not say so neither, but I pray God amend him, or else God send him short life, that would have my sovereign not to be Kings should 〈◊〉 learned. brought up in learning, & would pluck him from his book. I advertise thee therefore my fellow subject, use thy tongue better, and expound well the doings of the Magistrates. Now to the purpose, for these things let me of my matter. Some say Preachers should not meddle with such matters, but did not our saviour jesus Christ meddle with matters of judge Lady 〈◊〉 is a childing woman. meant, when he spoke of the wicked judge, to leave example to 〈◊〉 that follow, to do the same? Ye see here that Lady Covetousness is a fruitful woman, ever childing, & ever bringing forth her fruits. It is a true saying, radix omnium 〈◊〉 avaritia Covetousness is the root of all wickedness. One will say 〈◊〉, you speak unseemly, & 〈◊〉, so to be against the officers, for toking of rewards in doing pleasures. He that 〈◊〉 dear, must seltherafter Ye consider not the matter to the bottom. Their offices be bought for great sums, now how should they receive their money again, but by bribing, ye would have them undone. Some of them gave. CC. pound, some. v. C. pound, some. 〈◊〉. M. pound. And how shall they gather up this money again, but by helping themselves in their office. And is it so trow ye? Are civil offices bought for money? Lord God, who would have thought that? Let us not be to hasty to credit it. For than we have the old proverb, omnia venalia Rome, allthings are sold for money at Rome, & Rome is come home to our own doors. If they 〈◊〉, they must needs sell, for it is wittily spoken: Vendere iure potest, emerat ille prius, he may law 〈◊〉 sell it, he bought it before. God forfend that ever any such enormity should be in England, that 〈◊〉 offices should be bought, & sold, where as men should have them giurn them for their worthiness. I would the kings Meet men, able & worthy to be put in office. majesty should 〈◊〉 thorough his 〈◊〉 for meet men & able men worthy to be in office, yea & give them liberally for their pains, & rather give them money to take the office in hand, then they to give money for it. This buying of offices is a making of bribery, It is a bribery to 〈◊〉 offices. it is an 〈◊〉 & 〈◊〉, & compelling of men to 〈◊〉 berry. Holy scripture 〈◊〉 the officers, & 〈◊〉 weth what 〈◊〉 of men they should be & of what qualities, Viros fortes Some 〈◊〉 have viros 〈◊〉. that 〈◊〉 translation hath it very well. Men of activityc that have stomachs to do their office, they must not be milksops, nor white livered kni ghtes, they must be wise, hearty, hardy, men of a good stomach secondarily, he qualifieth them 〈◊〉 the fear of God. He saith they must be 〈◊〉 deam, fearing God. For if he fear God, he shallbe no briber, no 〈◊〉 of judgement, faithful. Thirdly they must be choose officers in quibus est veritas, in whom is truth if 〈◊〉 say it, it shallbe 〈◊〉. fourth, qui 〈◊〉 avaritiam, hating 〈◊〉 of offices for money. 〈◊〉, far from it. He will not come near it that hateth it. It is not he that will give. v. C. 〈◊〉. for an office. With these qualities gods wisdom would have magistrates to be qualified. 〈◊〉 cometh from the devils consistory to pay. v. C. li. for one office. If they pay so much, it must needs follow that they take bribes, that they be 〈◊〉. Such as be meet to bear office, seek them Godly and meet men for offices, should be sought out, & liberally 〈◊〉. out, hire them, give them competent & liberal fees that they shall not need to take any bribes. And if ye be a selling 〈◊〉 offices, ye are as they which sell their benefices, & so we shall have 〈◊〉 venalia, allthings bought for money. I mar 〈◊〉 the ground gapes not & devours us, howbeit we ought not to marvel, surely it is that great lenity of God that suffers it. Oh Lord in what case 〈◊〉 we. If the great men in Turkey should use in their religion of 〈◊〉, to sell as our patrons commonly sell benefices here (that Selling of offices, & selling of been 〈◊〉 is all one. office of preaching, the office of salvation) it should be taken as an intolerable thing, though Turk would not suffer it in his come mon wealth. Patrons be charged to see that office done, & not to seek a lucre & a gain by his patronship. There was a patron in England (when it was) that had a benefice fallen into his hand, and a The Turk would not suffer that we do. good brother of mine came unto him & brought him. thirty. apls in a dish, & gave 〈◊〉 his man to carry them to his master. It is like he gave one to his man for his labour, to make up that game & so there was. xxxi. This man cometh to his master & presented The patron's duty in bestowing of his 〈◊〉 him 〈◊〉 the dish of apels, saying: Sir such a man hath sent you a dish of fruit, & desireth you to be good unto him for such a benefice. 〈◊〉, tush (quoth he) this is no apple matter, I will none of his apels, I have as good as these (or as he hath 〈◊〉) in 〈◊〉 own orchard. The man came to the priest again, & told him A 〈◊〉 〈◊〉 of apls what his master said. Then quoth the 〈◊〉 desire him yet to prove one of 〈◊〉 for my sake, he shall find them much better than they look for. He cut one of them, & found. x. pieces of gold in it. 〈◊〉 quod he, this is a good apple. The priest standing not far of, hearing what the gentleman said, cried out & 〈◊〉, they are alone apples I warrant you sir they 〈◊〉 all on one 〈◊〉, & have all one 〈◊〉. Well, he is a good fellow, let him have it A graft of gold to get a benefice with all, 〈◊〉 worth a great deal of learning The error of such as believe not the immortality of Souls. quoth that patron. etc. Get you a 〈◊〉 of this tree, & I warrant you it shall stand you in better stead than all S. Paul's learning. Well let patrons take heed, for they shall answer for all the souls that perish through their default. There is a saying that there be a great many in England that say there is no soul, that believe not in that in mortality of man's soul, that think it is not eternal, but like a dog's soul, that think there is neither heaven nor hell. Oh Lord, what a weighty matter is this? What a lamentable thing in a Christian common wealth? I cannot tell what they say, but I 〈◊〉 〈◊〉 their works that they think so, or else they would never do as they do. These sellers of offices show, that they believe that there is neither hell nor heaven. It is taken for a laughing matter, well, I will go on. Now to the chapter. The children of Israel came to Samuel & said: Senuisti, thou art grown into age give us a king. Thy sons walk not in thy ways. What a bevines Samuel was 〈◊〉 for the swar ve of 〈◊〉 sons from his ways. was this to father samuel's heart, to hear that his sons (whom he had so well brought up) should serve from his ways that he had walked in. Father Samuel goeth to God to know his will & pleasure in this matter. God answered: let them have a king. They have not cast the away but me, that I should not reign 〈◊〉 them. This is their ground that say a king is anodious i Sam. 〈◊〉 thing, & not acceptable before that face of God. Thus they force & A place 〈◊〉 lented & forced to serve for other purpose, than it was ever meant. 〈◊〉 this place 〈◊〉 make for their purpose, where no such thing is meant. Show that Istaelites (saith God) & testify to them a king's authority, & what a hang is, & what a king will do. If that will not persuade them, I will not hear them hereafter, when they shall cry unto me. I must needs confess that the jews trespassed against God in ask a king: but 〈◊〉 is the matter, in what thing their offence stood, whither absolutely in ask a king, Wherein that intet of the Jews 〈◊〉 consist. or in any other circumstance. It was in a 〈◊〉. They said not, ask us a king of God: but make us a king to judge us, as all other nations have. They would have a king of their own swinge, and of their own 〈◊〉, as though they passed The jews 〈◊〉 in three 〈◊〉 not of God. In another point there was pride. They would he like the Heathen, and judges under kings as they 〈◊〉. Thirdly, they offended God because they asked a king to the 〈◊〉 & wrong of good father Samuel to depose 〈◊〉, so 〈◊〉 was a wrong toward Samuel. It was not with 〈◊〉 and A comparison between Samuel & his sons, & Ely and his sons. his children, 〈◊〉 and Phinies, like as with Elye and his children They were cruel who with hooks taking the flesh out of the pots when that sacrifice was offered to God, brought that people into a contempt of God's word. They were lecherers. Their sin were manifestly and notoriously known: but their father Ely knowing and hearing of it did blame them, but Elys sons were leacherers & manifest offeders nothing to the purpose, be did not earnestly and substantially chastise them, and therefore he was 〈◊〉 deposed of God. The sins of samuel's Sons were not known, they were not so notorious, wherefore it was not 〈◊〉 father Samuel as it was with Elye, his sons faults were taking of bribes, and perverting samuel's sons were bribers, and perverters of 〈◊〉 of judgements. Ye know that bribery is a secret faut, and therefore it was not known. It was done under a 〈◊〉 and a pretence of justice, hidly and covertly done. Therefore because it stod in bribes it was not like in Samuel as in Ely. It is a dangerous thing to be in office for qui attingit picem coinquinabitur ab ea. He that meddleth with pitch is like to be spotted 〈◊〉 are like pitch. with it. Bribes may be assembled to pitch, for even as pitch doth pollute their hands that 〈◊〉 with it: so bribes will bring you to perverting of justice. Beware of pitch, you judges of the world, bribes will make you pervert justice. Why, you will say. We touch none. No marry. But my mistress your Anglice a receiver of his master's bribes. wife hath a fine finger she toucheth it for you, or else you 〈◊〉 a servant a Muneribus, he will say, if you will come to my Master and offer him a yoke of oxen, you shall speed never the worse, but I think my Master will take none, when he hath offered them to the Master, then comes another servant & says: If you will bring them to the Clerk of the kitchen, you shall be remembered the better. This is a 〈◊〉 fashion that will receive no money in their hands but will have it put upon their A friarly fashion in refusing of bribes, a goodly rag of popish re 〈◊〉. sleues. A goodly rag of 〈◊〉 religion. They be like grey friars they will not be seen to receive no bribes themselves, but have other to receive for them. Though samuel's sons were 〈◊〉 bribers & kept the thing very close, yet that cry of that people brought it to Samuel. It was a hid kind of sin. For men in this point would face it & brace it, & make a show of upright dealing, when they be most guilty. Nevertheless this gear came out. Oh wicked sons that brought both their father to deposition, & themselves to shame. When Samuel heard of their fault, he went not about to excuse their faults. He would not bear with his sons, he would not communicare peccatis alienis, be partaker with his sons of Samuel would not be partaker of his sons offences. fences, he said: ego senui, ecce filii mei vobiscum sunt. As soon as he heard of it, he delivered his sons to the people to be punished. He went not about to excuse them, nor said not: this is the first time, bear with them, but presented them by & by to the people saying: Lo here they be, take them, do with them according to their deserts. Oh, I would there were no more bearers of other men's sins, than this good father Samuel was. I heard of late of a notable boodshed. Audio saith S. Paul, & so do I. I know it not, but I hear of it. There was a searcher in London, which executing his office, displeased a merchant man, in so much, that when he was doing his office, they were at words, the mar chant man threatened him, the searcher said, the king should not lose his custom. The merchant goes me home & sharps his woodknife, & comes again & knocks him on the head & kyls him. They that told me the tale, say it is wyncked at, they look thorough their fingers & will not see it. Whether it be taken up with a pardon or no, I cannot tell, but this I am sure, & if ye bear with such matters, the devil shall bear you away to hell. Bloodshed & murder would have no bearing. It is a heinous thing bloodshedding & especially voluntary murder, & 〈◊〉 murder. For in 〈◊〉 God saith, it polluteth the whole bloodshedding & preten said murder would not be borne with all. realm. Poluitur illa terra. etc. et non potest expiari fine sanguine. The land cannot be purged nor cleansed again till his blood be shed that shed it. It is the office of a king to see such murderers puni shed with death, non frustra gest at gladium. What will you 〈◊〉 of a king? he beareth a sword before him, not a Peacocks feather. I go not about to stir you now to cruelty, but I speak a 'gainst bearing of bloodshed. This bearing must be looked upon. In certain causes of murder, such great circumstances may be, that the king may pardon a murder. But if I were worthy to be of counsel, or if I were asked mine advise, I would not have the king to pardon a veluntary murder, a pretenced 〈◊〉 ther. I can tell where one man 〈◊〉 an other in a townshyp, & was attached upon the same, 〈◊〉. men were impaneled, the 〈◊〉 had friends, the shrive laboured the bench, the. 〈◊〉. men stack 〈◊〉 it & said, except he would disburse. 〈◊〉. 〈◊〉 they would find him guilty. Means were found that the. 〈◊〉. crowns was paid. The quest comes in & says not guilty. Here was not guilty 〈◊〉. 〈◊〉. crowns. This is bearing, & some of the bench were hanged, they were well served. This makes men bold to do murder & slaughter. We should reserve murdering till we come to our enemies, & the king bid us fight. He that would bestir him then, were a pretty fellow in deed. Crowns? If their crowns Shaving of crowns. were thaven to she shoulders, they were served well enough. I knew where a woman was got with child, & was a shamed at the matter, & went into a secret place, where she had no women The history of a woman. at her travel, & was delivered of three children at a birth. She wrong their necks, & cast them into a water, & so killed her children. Suddenly she was gaunt again, & her neighbours suspecting the matter, caused her to be examined, & she granted al. Afterward she was reigned at the bar for it, & dispatched & found not guilty, through bearing offrienoes, & bribing of that Judge. Where at the same Sessions another poor woman was hanged for stealing a few rags of a hedge, that were not worth a crown. There was a certain gentleman, a professor of the word of God (he sped never the better for that, ye may be sure) The history of a Gentleman. who was accused for murdering of a man, whereupon he was cast into prison. And by chance as he was in prison, one of his friends came unto him for to visit him, & he declared to his friend that he was never guilty in the murdering of the man. So he went his ways, the gentleman was arained & 〈◊〉, & as he went to his execution, he saw his friends 〈◊〉, & said unto him: Commend me to thy master, & I pray thee tell him, I am that same man 〈◊〉, I was when he was with me. And if thou tarry a while, thou shalt see me die. There was suit made for this man's par 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may do somewhat for his friend, in a shire, he may help to hang up the guiltless. don, but it could not be gotten. Belike the Shrives' or some other bore him no good will. But he died for it. And afterward I being in the Tower, having leave to come to the Lieutenant's table, I heard 〈◊〉 say that there was a man hanged afterward, that killed the same man, for whom this Gentleman was put to death. O lord what bearing, what bolstering of naughty matters is this in a Christian realm? I desire your Majesty to reme die the matter, & God grant you to see redress in this 〈◊〉 in Au Apostro 〈◊〉 to the king for rebres of learning & 〈◊〉 of naughty matters. your own person. Although my Lord Protector, I doubt not, & the rest of the counsel do in the mean while, all that lieth in them to redress things I would such as be rulers, noble men & masters should be at this point with their servants to certify 〈◊〉 〈◊〉 this sort: If any man go about to do you wrong, I will do my best to help you in your right. But if thou break the law, thou 〈◊〉 have justice. If ye will be manquellers, murderers, & transgressors, look for no bearing at my hands. A strange thing. A godly advertisement for 〈◊〉 men and masters, but I fear me it is to godly to be followed. What need we in the vengeance to burden ourselves with other men's sins? Have we not sins enough of our own? What need have I to burden myself with other men's sins? I have burr dens &. 〈◊〉. heaps of sins. One heap of known sins, an other of unknown 〈◊〉. I had need to say: Ab occultis meis munda me domine, O lord deliver me from my hidden & my unknown sins. Then if I bear with other men's sins, I must say: Deliver me from 〈◊〉 men's sins. A strange saying: from my other men's sins. Who beareth with other folks offences, he communicateth with other folks sins. Men have sins enough of their own, although they bear not & bolster up other men in their naughtiness, this bearing, this bolstering & looking thorough their singers, is nought. What that 〈◊〉 hap should I (or any else) increase my burden. My other men's sins forgive me O Lord. A strange language, they have hid sins of their own enough, although they bear not with guiltiness of other men's sins. Oh father Samuel would not bear his own sons. He offered his own sons to punishment, & said: Ecce filii 〈◊〉 〈◊〉 sunt, even at the first time he said: Lo, here they be, I discharge myself, & take them unto you, & as for my part, presto sum loqui corani domino et Christo eius. I am here ready to answer for self my before the Lord & his anointed. Behold here I am, record of me before the Lord, Vtrum cuiusquam bovem. etc. Whether I have taken any man's Ox, any man's Ass, or whether I have done any man wrong, or hurt any man, or taken any bribes at any man's hand. I can commend the English translation that doth interpreate munera bribes, not gifts. They answered: nay forsooth we know no such things in you. testis est mibi deus, saith he, god is witness, Quod nihil invenieritis in manu mea, That you have found nought in my hands. Few such samuel's are in England nor in the world. Why did Samuel this? marry to purge himself, he was enforeced to it, for he was wrongfully deposed. Then by this ye may perceive that faut of the Jews, for they offended not God in ask of a king, but for ask for a king to the wronging & deposition of good father Samuel. 〈◊〉 samuel's death the people had asked of God a king, they had not faulted, but it is no small fault to put an innocent out of his office. King David like wise commanded his people to be nambred, & there with offended God grievously. Why? might he not know the number of his people? Yes, it was not the 〈◊〉 of the people that offended God, for a king may number his people. But he did it of a pride, of an elation of mind, not according to God's ordinance, but as having a trust in that number of his men, this offended God. Likewise the jews asked a king, & therewith they offended not God, but they asked him 〈◊〉 such circumstances, that God was offended with them. It is no small fault to put a just man out ofhi office, & to depose 〈◊〉 unworthily. To choose a king contrarying the ordinance of God, is a casting a way of God, & not of a king. 〈◊〉 doubt not, but the title of a king is a lawful thing, is a lawful title, as ofother Magistrates. Only let the kings take heed that they do as it becometh kings to do, that they do their office well. It is a great thing, a chargeable thing. Let them beware that they do not communicare peccatis alienis, that they bear not with o. there mcns faults, for they shall give a straight account for all that perisheth thorough their negligence. We perceive now what this text meaneth. It is written in the last of judicum: In diebus illis non erat rex in Israel, In those days there was no king in Israel, every man did that which seemed right in his own eyes. Men were then allowed to do what they would. When men may be allowed to do what they will, than it is good to have no king at al. Here is a wonderful matter that unpreaching prelates should be suffered so long. They can 〈◊〉 for themselves. 〈◊〉. C years. This while the realm had been as good to have no king. Likewise these 〈◊〉 judges hath been suffered of a 〈◊〉 time, & then it was Quasi non fuisset re xin Anglia. To suffer this is as much to say: there is no king in England. It is the duty of a king to have all states set in order to do their office. I have troubled you to long, I will make an end. Blessed be they that hear the 〈◊〉 of God, but so that they follow it & keep it in credit, in memory, not to deprave it & slander it, & bring that Preachers out of credit, but that follow it in their life, & live after it. He grant you all that blessing that made both you & me. Amen. The sixth Sermon os Master Hugh 〈◊〉, which he 〈◊〉 before K. Edward, the xii. day of 〈◊〉. QVecunque scripta sunt ad nostiam doctrinam scripta sunt. All things that are written, they 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉. What doctrine is 〈◊〉 for 〈◊〉 in that 8. Chap. of the first book of the kings, I 〈◊〉 partly show unto you (most honourable audience) this 〈◊〉 seven-night, of that good man n father Samuel, that good judge how good a man he was, what helpers, and coadiutours, he took unto him, to have his office well discharged. I told you also of the wickedness of his sons, how they took 〈◊〉, and lived wickedly, and by that means, brought both their father, and themselves to deposition. And how the people did offend God in ask a king in sather samuel's tyme. And how father Samuel was put from his office, who deserved it not. I opened to you also, how father Samuel clears himself, that he knew not the faults of his sons: he was no bearer with his sons, he was sorry for it, when he heard it: but he would not bear with them in their wickedness, Filii mei vobiscum sunt, my sons are with you saith he. Do with them according to their deserts, I will not maintain them, nor bear with them. After that he clears himself at the king's feet, that the people 〈◊〉 nothing to burden him with all, neither money, nor money worth. In treating of that part, I chanced to show you, what I heard of a man that was slain, and I hear say it was not well taken. Forsooth I intend not to impair any man's estimation or honesty, & they that enforce it to that, enforce it not to my meaning. I said I heard, but of such a thing, and took occasion by that, that I heard, to speak against that thing, that I knew to be nought that no man should bear with any man to that maintenance of voluntary and prepensed murder. And I hear say since, the man was other wise an honest man, and they that spoke for him, are honest men. I am 〈◊〉 enough to credit it. I spoke not because I would have any man's honesty impaired. Only I did as Saint Paul did, who hearing The preachers are occasioned 〈◊〉 to inveigh a. gainstsuch vice as the 〈◊〉 are infected with as Paul to the Cor. they. x, xi cap. of the Corinthians, that there should be contentions and misorder among them, did write unto them that he heard, and thereupon by occasion of 〈◊〉 he set forth very whole some doctrine of the Supper of the Lord. We might not have lacked that doctrine I tell you. Be it so the Corinthians had no such contentions among them, as Paul wrote of, Be it so they had not misordred themselves, it was neither of, nor on, to that that Paul said. The matter lay in that, that upon hearing he would take occasion to set out the good and true doctrine. So, I did not affirm it to be true that I heard, I spoke it to advertise you, to beware of bearing with Why M. Latymer used this example; and to what end and purpose. wilful & prepensed murder. I would have nothing enforced against any man. This was mine intent and meaning. I do not know, what ye call chance medley in the law, it is not for my study. I am a scholar in scripture, in god's book: I stu dy that. I know what voluntary murder is before god. If I shall fall out with a man, he is angry with me, and I with him, and lacking opportunity and place, we shall put it of for Chance medley. that time, in the mean season I prepare my weapon & sharp it against another times, I swell and boil in this passion towards Voluntary murder mistermed chancemed lie. him, I seek him, we meddle together, it is my chance by reason my weapon is better than his, & so forth to kill him. I give him his deaths stroke, in my vengeance and anger. This call I voluntary murder in scripture: what it is in the He meaneth Austin. law I cannot tell. It is a great sin, and therefore I call it volume tarry. I remember what a great clerk writeth of this. Omne The time of repentance is here. peccatum adeo est voluntarium, ut nisi fit voluntarium non sit pec catum. Every sin (saith he) is so voluntary, that if it be not voluntary, it can not be called sin. Sin is no actual sin, if it be not voluntary. I would we would all know our The span: ard 〈◊〉 killed the English. man. faults and repent: that that is done, is done, it cannot be called back 〈◊〉. God is merciful, the king is merciful, here we may repent, this is the place of repentance: when we are gone hence, it is to late then to repent. And let As abominable whore. doom used jam London as 〈◊〉 was upon the bank Le tus fear the one and put no doubt but that the other is to foul 〈◊〉 to be a lie There be places in London privileged where 〈◊〉 is haunted A laulesse place of licentious liberty, Dicing houses. 〈◊〉 be content with such order as the magistrates shall take But sure it is a perilous thing to bear with any such matter. I told you what I heard say, I would have no man's honesty impaired by my telling. I heard 〈◊〉 sense of another murder, that a spaniard should kill an Englyshman and run him through with his sword: they say he was a tall man. But I here it not, that the spaniard was hanged for his labour. If I had, I would have told you it to. They fell out as the tale goeth about a whore. O Lord what whoredom is used now a days. As I here by the relation of honest men, which tell it not after a worldly sort, as though they rejoiced at it, but heavily with heavy hearts. how God is dishonoured by whoredom in this city of London. Yea the bank, when it stood, was never so common. If it be true that is told, it is marvel that it doth not sink, and that the earth gapeth not and swalloweth it up. It is wone becfull that the city of London doth suffer such whoredom unpunished. God hath suffered long of his great lenity, mercy, and benignity, but he will punish sharply at the length, if we do not repent. There is some place in London, as they say: Immunity, impunity, what should I call it? a privileged place for whoredom. The Lord Mayre hath nothing to do there, the 〈◊〉, they can not meddle with it. And the quest they do not inquire 〈◊〉, and there men do bring their whores: Shooting was wont to be the old exercise of Eng land but the pastime is to 〈◊〉 full 〈◊〉 〈◊〉 〈◊〉 dicers. yea, other men's wives, and there is no reformation of it. There is such dieing houses also, they sya, as hath not been wont to be, where young Gentlemen dice away their thrift, and where dicing is, there are other follies also. For the love of God let remedy be had, let us wrestle and strive against sin. men of England in times past, when they would exercise themselves (for we must needs have some recreation, our bodies can not endure without some exercise) they were wont to go abroad in the fields a shooting, but now it is turned into glozing, gulling and whoring 〈◊〉 the Shooting hath been set by in times past Whoring 〈◊〉 the tou 〈◊〉 in 〈◊〉 of 〈◊〉 in 〈◊〉 fields house. The art of shooting hath 〈◊〉 in times past much esteemed in this realm, it is a gift of god that he hath given us to excel all other nations withal, it hath been gods instrument whereby he hath given us many victories against our enemies. But now we have taken 〈◊〉 whroing in towns, in stead of shooting in 〈◊〉 fields. A wondrous thing that so excellent a gift of god should be so little 〈◊〉. I 〈◊〉 you 〈◊〉 Lords, even as ye love the honour, 〈◊〉 glory of God, and intend to remove his 〈◊〉, let 〈◊〉 be sent fourth some proclamation, some 〈◊〉 proclamation to the justices of peace, for they do not their duty. justices now be no justices, there be many good acts made for this matter already. Charge them 〈◊〉 their allegiance, that this singular benefit of god may be practised and that it be not turned into bolling, 〈◊〉, & 〈◊〉 within the towns: for they be negligent in executing 〈◊〉 〈◊〉 〈◊〉 taug 〈◊〉 〈◊〉 the feat of 〈◊〉 in a 〈◊〉 bow. these laws of 〈◊〉. In my time, my poor father was as 〈◊〉 to teach me to shoot, as to learn me any other 〈◊〉, and so I think other men did their children. He taught me how to draw, how to lay my body in my bow, and not to draw with strength of arms as other nations do but with strength of the body, I had my bows bought me, according to my age and strength: as I increased in them, so my bows were made bigger, & bigger, for men shall never shoot well, except they be brought up in it. It is a goodly art, a wholesome kind of exercise, & much commended in physic. Marcilius Phicinus in his book de 〈◊〉 (it is a great Shooting is 〈◊〉 of Marcilius 〈◊〉 cinus. while since I read him now) but I remember he commendeth this kind of exercise, and saith, that it wresteleth against many kinds of diseases. In the reverence of god, let it be continued. Let a proclamation go forth, charging the justices of peace, that they see such acts and statutes kept, as were made for this purpose. I will to my matter. I intent this day to entreat of a piece of scripture, written in the beginning of the ucap. of Luke. I am occasioned to take this place by a book 〈◊〉 to the Kings Majesty that dead is, by Master Pole. It is Regnold Poole the Cardinal a text, that he doth greatly abuse, for the supremacy. He racks it, and violentes it, to serve for the maintenance of the bishop of Rome. And as he did enforce tother place, that I entreated of last, so did he enforce this also, to serve his matter. The story is this. Our Saviour Christ was come now to the bank of the water of Genezareth. The people were come to him, & flocked about him, to hear him preach. 〈◊〉 sat in Simons 〈◊〉. And jesus took a boot that was standing at the pool, it was Simons boat, and went into it. And sitting in the boot he preached to them that were on the bank. And when he had preached and taught them, he spoke to Simon, and bade him launch out further into the deep, and 〈◊〉 his 〈◊〉, to catch fish. And Simon made answer, and said: Master, we have laboured all night, but we 〈◊〉 nothing: how be it at thy commandment, because thou 〈◊〉 us, we will go to it again. And so they did, and caught a great draft, a miraculous draft, so much that the net broke, & they called to their fellows that were by, for they had two 〈◊〉 to come to help them, and they came and filled both their 〈◊〉 so full, that they were nigh drouning. This is the story. That I 〈◊〉 declare this text so, that it may be to the honour of god, and 〈◊〉 of your souls and mine 〈◊〉. I shall desire you to help me with your prayer, in the which. etc. Factum est autem, (saith the 〈◊〉) Cum turba irruerct in 〈◊〉. 〈◊〉 v. Saint Luke 〈◊〉 the story, and it came to pass, when the people pressed upon 〈◊〉, so that he was in peril to be cast into the pond, they rushed so fast upon him, & made such throng to him. A wondrous thing, what a desire the people had in Luc. iiii. those days to here our Saviour Christ preach: and the cause may be gathered of the later end of the chapter that went before. Our saviour Christ had preached unto them, & healed the sick folks of such diseases & maladies as 〈◊〉 had: and therefore the people would have retained him still. But he made them answer, and said: Et alus 〈◊〉 〈◊〉 me evan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hoc missus sum, I must 〈◊〉 that kingdom of god to other cities also, I must show them my father's will: for I came for that purpose. I was sent to preach the word of God. Our Saviour Christ said, how he must not An exam. 〈◊〉 of 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tarry in one place: for he was sent toy ᵗ world to preach every where. Is it not a marvelous thing, that our unpreaching 〈◊〉 can read this place, & yet preach no more than they do. I 〈◊〉 that they can go quictly to bed, and see how he allureth them with his example, to be diligent in their office Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory. Here is a godly lesson also, how our saviour Christ fled 〈◊〉 〈◊〉. If these ambitious persons, that climb to honour by bywalkes mordinatly, would 〈◊〉 this example of jesus Christ, they should come to more honour than 〈◊〉 do. for when they seek honour by such bywalkes, they come to confusion: honour followeth them that 〈◊〉 from it. Our saviour Christ, got Honour followeth them that 〈◊〉 〈◊〉 it. him away early in the morning, & went unto the wilderness. I would they would follow this example of Christ, and not seek honour by such bywalkes as they do. But what did the people? when he had hid himself, they smelled him out in the wilderness, and came unto him by flocks, and followed him a great number. But where read you that a great number The common people smelled Christ out in the wilderness and followed him 〈◊〉 there but so did not the Scribesthe 〈◊〉 nor the by 〈◊〉. of Scribes and Pharisees, and Bishops followed him. There is a doctor that writeth of this place, his name is 〈◊〉 Gorrhan, Nycholas Gorrham, I knew him to be a school doctor a great while ago, but I never knew him to be an interpreter of scripture till now of late: he saith thus, maior devotio in laicis vetulis quam in clericis. etc. There is more devotion saith he, in lay folk, and old, wives these simple folk, the vulgar people, then in the clerks: they be better affected to the word of god, than those that be of the clergy. I marvel not at the sentence, but I marvel to find such a sen tense in such a doctor. If I should say so much, it would be said to me, that it is an 〈◊〉 bird that defiles his own nest, and Nemo leditur nisi à 〈◊〉, There is no man hurt, but 〈◊〉 his own self. There was verified the saying of our saviour Christ which he spoke in another 〈◊〉. 〈◊〉 que fuerit cadaver, ibi 〈◊〉 aquilae, wheresoever a dead carrion is, thither will the Eagles gather. Our saviour Christ compares himself to a dead carrion: for where the carrion is, there will the Eagles be, & though it be an evil smell to us, and 〈◊〉 in a man's nose, yet it is a sweet smell to the Eagles, they will seek Cstrist 〈◊〉 him 〈◊〉 to a dead 〈◊〉 on. it out. So the people sought out Christ, they smelled his savour he was a sweet smell to 〈◊〉. He is 〈◊〉 ad 〈◊〉, the smell of life to life. They flocked about him like Eagles. Christ was the carrion, & the people were the Eagles. They had no pleasure to hear the Scribes, and the Pharisees, they stank in their nose, their doctrine was unsavoury, it was of Loliones, of decimations, of Anets seed, and cumin and such gear. The Phari sees doctrine was void of remedy for 〈◊〉. There was no comfort in it for sore 〈◊〉, there was no consolation for wounded souls, there was no remedy for sins, as was in Christ's doctrine. His doctrine eased the burden of that soul: it was sweet to the common people, & sour to the Scribes. It was such comfort & pleasure 〈◊〉 them, that they came flocking about him: wherefore came they? Vt 〈◊〉 verbum dei, it was a good coming. They came to here the word of god. It was not to be thought that they came all of one mind to here the word of 〈◊〉 It is likely that in so great a 〈◊〉 We can not be saved without hearing of the 〈◊〉 of god. some came of curiosity, to heresom novels, & some came smelling a sweet savour, to have consolation & comfort of god's word: for we cannot be saved without hearing of the word. It is a ne cessary way to salvation. We 〈◊〉 not be 〈◊〉 without faith and faith cometh by hearing of the word. Fides ex 〈◊〉. And how shall they hear without a preacher? I tell you it is The foot 〈◊〉 of the ladder of salvation the footsteps of the ladder of heaven, of our salvation. There must be preachers if we look to be saved. I told you of this gradation before in the tenth to the Romans. Consider it well. I had rather ye should come of a naughty mind, to hear the word of god, for novelty, or for 〈◊〉 to hear some M. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them to resort to the hea〈◊〉 of 〈◊〉 mons notwithstanding the purpose of their come is not all of the best. S. Augustine 〈◊〉 of curiosity to Milane to hear Ambrose. 〈◊〉. Augustine became of a Maniche a christian. pastime, then to be away. I had rather ye should come as the tale is, by the gentlewoman of London. One of her neighbours met her in the street, and said mistress, whether go ye: Mary said she, I am going to s. Thomas of Acres to the Sermon, I could not sleep all this last night & I am going now thither, I neversayled of a good nap there. And so I had rather ye should go a napping to the sermons, than not to go at all. For with what mind soever ye come, though ye come for an ill purpose, yet peradventure ye may chance to be caught or ye go, the prea cher may chance to catch you on his hook. Rather than ye should not come at al. I would have you come of curiosity, as S. Augustine came to hear S. Ambrose. When S. Augustine came to Milan, (he tells the story himself, in the end of his book of confessions) he was very desirous to hear S. Ambrose, not for any love he had to the doctrine the he taught but to here his eloquence, whether it was so great, as that 〈◊〉 was, and as the brute went. Well, before he departed S. Ambrose caught him on his hook, and converted him so, that he became of a Maniche, and of a Platonist a good christian, a defender of Christ's religion, and of the faith afterward. So I would have you to come to sermons: it is declared in many more places of scripture, how necessary preaching is, as this: 〈◊〉, 〈◊〉 est 〈◊〉 〈◊〉, ad 〈◊〉 omni 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉. 〈◊〉 of the 〈◊〉, is the power of God to every man 〈◊〉 doth 〈◊〉 〈◊〉. He 〈◊〉 gods word 〈◊〉, it is the 〈◊〉, and the thing 〈◊〉 by we are 〈◊〉. 〈◊〉 ware, beware, ye 〈◊〉 not this office: for if ye do, 〈◊〉 〈◊〉 〈◊〉 power to 〈◊〉 that do believe. Christ saith 〈◊〉 to the same, Nisi quis 〈◊〉 〈◊〉 è 〈◊〉, non potest videre 〈◊〉 de, Except a man be borne again from above, he cannot 〈◊〉 the kingdom of God. He must have a 〈◊〉: & what What is 〈◊〉, 〈◊〉 〈◊〉, or 〈◊〉 be born 〈◊〉 above. is this regeneration? It is not to be christened in 〈◊〉 (as these 〈◊〉 brands expound it) and nothing else. How is it to be expounded then? Saint Peter showeth, That one place of Scripture declareth an other. It is the circumstance, and collation of places, that make scripture plain. Regeneremur autem, One 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 an 〈◊〉. (saith S. Peter) and we be borne again. How? Non ex semine 〈◊〉, said immortal Not by a mortal sede, but by an immortal. What is this immortal seed? 〈◊〉 sermonem 〈◊〉 viventis, By the word of the living God, by the word of god How necessary the office of preaching is to our salvation. preached and opened. Thus cometh in our new birth. Here you may see how necessary this office is to our salvation. This is the thing that the devil wrestleth most against. It hath been all his study to 〈◊〉 this office. He worketh against it as much as he can, he hath prevailed to much, to much in it. The devil is 〈◊〉 to decay preaching He hath set up a state of unpreaching prelacy in this 〈◊〉 this. seven. C. year: A state of unpreaching prelacy. He hath made unpreaching prelate's: he hath stirred up by heaps to per secute this office in that title of heresy: He 〈◊〉 stirred up 〈◊〉 magistrates to persecute it in that title of 〈◊〉. And he hath stirred up the people to persecute it with 〈◊〉 & 〈◊〉. 〈◊〉 words: as by the name of ne 〈◊〉, strange preaching: and with impropriations he hath turned preaching in to private masses. If a 〈◊〉 〈◊〉 〈◊〉 left mass undoneon a sunday within these x. years, all England should have wondered at it: but they might have left of the sermon. xx. sondays Note the 〈◊〉 〈◊〉 〈◊〉 meant of the 〈◊〉. & never have been blamed. And thus by these 〈◊〉 private Masses were set up, and preparing of gods word 〈◊〉 den under foot. But what doth he now? what doth he now? he 〈◊〉 〈◊〉 up to ou tragious rearing of rents, that poor The devil 〈◊〉 〈◊〉 〈◊〉. men shall not be able to find their children at the school to be 〈◊〉. What an unreasonable 〈◊〉 is this? he provides a great 〈◊〉 before 〈◊〉 for the time that is to come. He hath brought up now of late the 〈◊〉 monstrous kind of covetousness that ever was heard of. He hath 〈◊〉 see ferming The fee 〈◊〉 ming of 〈◊〉. of 〈◊〉, and all 〈◊〉 this 〈◊〉 of preaching: in so much that when any man 〈◊〉 shall 〈◊〉 a benefice, he may go where he will, for any house he shall have to dwell upon, or any glebe land to keep hospitality withal: but he must take up a chamber in an alehouse, & there sit & play at the tables all the day. A goodly curate. He hath cau The devil goth to the univer 〈◊〉 to tea che, but 〈◊〉 〈◊〉 sed also through this monstrous kind of covetousness, patrons to sell their benefices. Yea what doth he more? He gets him to the 〈◊〉, and causeth great men, and 〈◊〉 er to send their sons thither, & put out poor scholars that should be divines: for their parent's 〈◊〉 not they shallbe preachers: but that they may have a show of learning. But it were to long to declare unto you, what 〈◊〉 & means the devil hath found to decay the office of salvation, this office of regeneration. But to return to my 〈◊〉. The people came to here the word of god: 〈◊〉 heard him with silence. I remember now a saying of 〈◊〉 〈◊〉, and 〈◊〉 it might 〈◊〉 hereafter in better place: but yet I will take it, whiles it cometh to mind. The saying is this. Et loquentem eum 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interrumpentes, 〈◊〉 〈◊〉 him (saith he) in silence, not interrupting the order of his 〈◊〉. He means, they herd him The misorder of walkers 〈◊〉 〈◊〉 . quietly, without any 〈◊〉 of 〈◊〉, or walking up and down. Surely it is an ill misorder that folk shallbe walking up & down in the sermon time (as I have seen in this place this Lent: & there shallbe such 〈◊〉 & 〈◊〉 in the preachers To what end the Kings grace 〈◊〉 the banqueting place. ear, that it maketh him oftentimes to forget his matter. O let us consider the kings 〈◊〉 goodness: This place was prepared for 〈◊〉 of the body: and his 〈◊〉 hath made it a place for the 〈◊〉 of the soul, & to have the word of god preached in it, showing hereby, that he 〈◊〉 have 〈◊〉 his 〈◊〉 at it, if it might be possible. 〈◊〉 what the kings 〈◊〉 hath done for you, he alloweth you all to hear with him. Consider where ye be. First ye ought to have a reverence to god's word: and though it be preached by poor men, yet it is the same word that our saviour spoke. Consider also the presence of the kings 〈◊〉, god's high vicar in earth, having a respect to his parsonage, ye ought to have reverence to it, & consider that he is gods high minister, & yet alloweth you all to be partakers with him, of the herring of god's word. This benefit of his, would be thankfully taken, and it would be highly esteemed. Hear in silence as 〈◊〉 〈◊〉, it may chance that some in the company may fall sick, or be diseased. If there be any such, let them go away with silence, let them leave their salutations till they come in the court, let them departed with silence. I took occasion of Chrisostomes' words to 〈◊〉 you of this thing. What should be the cause, that our Saviour Christ went into the boat? the scripture callethit. Navis or navicula, 〈◊〉 it was no ship, it was a fisher's 〈◊〉, they were not able to Why Christ would rather go in to the boat than 〈◊〉 upon the land or the bank. have a ship. What should be the cause, why he would not stand on the bank and preach there, but he desired Peter to draw the boat somewhat from the shore in to the mids of the water, what should be the cause? One cause was, for that be might sit there more commodiously, then on the bank, an other cause was, for that he was like to be thrust into the pond of the people that came unto him. Why? our sautoure Christ might have withstand them, he was strong 〈◊〉 to An aunsvver a pretty ob iection the figure is 〈◊〉 〈◊〉 〈◊〉. have kept himself from thrusting into the water. He was stronger than they all, and if he had listed he might have stand on the water, as well as he walked on the water: truth it is, so might he have done in deed. But as it was sometime his pleasure to show the power of his Godhead, so he declared now the 〈◊〉 and imbecility of his manhood. Here 〈◊〉 God must not be 〈◊〉 〈◊〉 so long as we may work by 〈◊〉 means giveth us an example what we shall do, we must not tempt god by any miracles, so long as we may walk by ordinary 〈◊〉. As our saviour Christ, when the devil had him on the top of the temple, & would have had him cast himself down, he made him this answer. Non tentabis dominum deum 〈◊〉. 〈◊〉 〈◊〉 not tempt thy lord god, as if he should have said, we may not tempt god at all. It is no 〈◊〉 now to show any miracles: there is an other way to go down, by gresin ges. Thus he did to show us an example, that we must not We must not tempt god. tempt God, except it be in extreme necessity, and when we cannot other ways remedy the matter, to leave it all to Why Christ came into Simons boat 〈◊〉 there then into any other. God, else we may not tempt the majesty of his 〈◊〉. Beware tempting of God? well, he comes to Symons boat, and why rather to Symons boat then another. I will answer, as I find in experience in myself. I came hither to day from Lambeth in a whirry, and when I came to take my boat, the water men came about me (as the manner is) and he would have me, and he would have me. I took one of them. Now ye will ask me why, I came in that boat, rather than in another, because I would go into that, that I see stand next me, it stood more 〈◊〉 for me. And so did Christ by Simons boat. It stood nearer for him, he saw a better seat in it. A good natural reason. Now come the papists, and they will make a mystery of it, they A simple matter that standeth upon so 〈◊〉 a ground. will pick out the supremacy of the Bishop of Rome in Pe ter boat. We may make allegories enough of every place in scripture: but surely, it must needs be a simple matter that standeth on so week a ground. But ye shall see further. He desired Peter to thrust out his boat from the shore. He desired him. Here was a good lesson, for the bishop of Rome, and all his college of Cardinals, to learn 〈◊〉 and gentleness. Rogabat eum He desired him, it was 〈◊〉 done A good lesson of humility. of him, without any austerity, but 〈◊〉 all 〈◊〉, 〈◊〉 nes, and softness, and humility. What an 〈◊〉 is this, that he giveth them here? but they spy it not, they can see nothing but the supremacy of the bishop of Rome. A wondrous thing, what sight they have. They see nothing but the supremacy of the Bishop of Rome. Imperabatis ovibus meis How the bishop of Rome rule and reign over the people. saith Ezechiel Cum avaritia, & austeritate, & disperse sunt absque pastore. Ye have ruled my sheep, and commanded them with great lordliness, austerity, and power: and thus ye have dispersed my sheep abroad, & why? There was no shepherd, they had wanted one a great while. Rome hath been many a hundred years without a good shepherd. They would not learn to rule them gently, they had rule over them: but it was with 〈◊〉, excommunications, with great austerity, and thunderbolts, and the devil and 〈◊〉, to 〈◊〉 their 〈◊〉 〈◊〉. I beseech God open their 〈◊〉, that they may see the truth, and not be blinded with those things, that noman can see but 〈◊〉. It followeth in the text, 〈◊〉 〈◊〉 de The prea cher useth to 〈◊〉. 〈◊〉. He taught syttyn 〈◊〉. 〈◊〉 belike, were sitters in those days, as it is written in an other place, 〈◊〉 in 〈◊〉 〈◊〉, They sit in the chair of Moses. I would our preachers 〈◊〉 〈◊〉 〈◊〉 or standing, one way, or other. It was a goodly pulpytte that our Sautour Christ re 〈◊〉 the people more 〈◊〉 the 〈◊〉 The 〈◊〉 of God may be 〈◊〉 in any co 〈◊〉 place where it 〈◊〉 〈◊〉 heard Christ had gotten him here: An old rotten boat. And yet he 〈◊〉 his father's will, his father's 〈◊〉 out of this pulpit. He cared not for the pulpit, so he might do the people good. In deed it is to be commended for the preacher to stand, or sit, as the place is, but I would not 〈◊〉 it so 〈◊〉 esteemed, but that a good preacher may declare the word of god 〈◊〉 on a horse, or preaching in a tree. And yet if 〈◊〉 should be done, the unpreaching prelate's would laugh it to scorn. And though it be good to have the 〈◊〉 set up in churches, that the people may resort thither: yet I 〈◊〉 not have it so 〈◊〉 used, but that in a profane place the word of God might be 〈◊〉 some times, and I 〈◊〉 not have the people offended withal, no more than they be with our Saviour Christ's preaching out of a boat. And 〈◊〉 to have pulpits in churches it is very well done to have them, but they would be occupied: for it is a vain thing to have them as they stand in many churches. I heard of a Bishop of England that 〈◊〉 on 〈◊〉 A merve tale and 〈◊〉 〈◊〉 of a bishop 〈◊〉 〈◊〉 on vi sitation. (and as it was the custom) when the Bishop should come and be rung into the town, the great belles clapper was fallen down, the tyall was broken, so that the Bishop could not be 〈◊〉 into the town. There was a great matter made of 〈◊〉, and the chief of the parish were much blamed for it, in the visitation. The bishop was somewhat quick with them, and 〈◊〉 that he was much offended. They made their answers, and 〈◊〉 themselves, as well as they could, it was a chance said they, that the 〈◊〉 broke and we could not get it mended by and by, we must tarry till we can have it done? It shall be amended as 〈◊〉 as may be. Among the other, there was one wiser than the The pulpit 〈◊〉 his clapper. rest, & he comes me to the Bishop, Why my lord, saith he, doth your lordship make to great a matter of the bell, that lacketh his clapper? here is a 〈◊〉 (sayeth he) and pointed to the pulpit, that hath lacked a clappar this 20. years. We have a person that 〈◊〉 out of this benefice fifty pound every year, but we never see him. I warrant you the Bishop was an unpreaching presate. He could find fault with the bell, that wanted a clapper to ring him into the town, but he could not find any fault with the person that preached not at his be 〈◊〉. Ever this office of preaching hath been left regarded, it hath scant had the name of god's service. They must sing 〈◊〉 festa dies, about the church, that no man was the better 〈◊〉 do fools in 〈◊〉 for it, but to show their gay coats, and garments. I came once myself to a place, riding on a journey homeward from London, and I sent word over night into the town, that I would preach there in the morning, because it was ho lyday, and me thought it was an holidays work. The church stood in my way, and I took my horse, and my company, and went thither, I thought I should have found a great company in the church, and when I came there, the church door was fast locked. I tarried there half an hour and more, at last the key was found, and one of the 〈◊〉 comes to me and says. Sir this is a busy day with us, we Robin hood would not give M. Latymer leave to preach. can not hear you, it is Robin hoods day. The parish are gone abroad to gather for Robin hood, I pray you let them not. I was fain there to give place to Robin hood: I thought my rochet should have been regarded, though I were not: but it would not serve, it was feign to give place to Robin hoods men. It is no laughing matter my friends, it is a weeping matter, a heavy matter, a heavy matter under the 〈◊〉 for gathering for Robin hood, a traitor, and a thief, to put 〈◊〉 a preacher, to have his office less esteemed, to prefer Robin 〈◊〉 before the ministration of God's word, and all this hath come of unpreaching prelate's. This realm hath been ill provided for, that it hath had such corrupt judgements in it, to prefer Robin hood to god's word. If the Bishops had been preachers, there should never have been any such thing: but we have a good hope of better. We have had a good beginning, I beseech God to continue it. But I 〈◊〉 bishops 〈◊〉 have the people to 〈◊〉 in ignorance still. tell you, it is far wide, that the people have such judgements, the bishops they could laugh at it. What was that to them: they would have them continue in their ignorance still, and themselves in unpreaching prelacy. Well sitting, sitting. He sat down and taught. The text doth A good place of scripture for a papist to build nought upon nothieg. tell us that he taught, but it doth not tell us what he taught. If I were a Papist I could tell what he said. I would in the Pope's judgement show what, he taught. For the Bishop of Rome hath in serinio pectoris sui, the true understanding of scriptures: if he call a counsel, the college of Cardinals, he hath authority to determine the Supper of the Lord, as he did at the counsel of Florence. And Pope Nicolas, and Bishop Lanfranke shall come and exponud this place and say, that our Saviour Christ, said thus. Peter I do mean this by sitting in thy boat, that thou shalt go to Rome, and be bishop there five and twenty years, after mine ascension. And all thy successors shall be rulers of the universal church after thee. Here would 〈◊〉 also holy Here is nought uponnothing water, and holy bread, and all unwritten verities, if I were a papist, and that Scripture is not to be expounded by any private interpretation, but by our holy father, and his College of Cardinals. This is a great deal better place than duke in alcum. But what was Christ's sermon? it may soon be gathered what it was. He is always like himself. His first sermon was poenitentiam agite, Do penance, your living is naught, repent. Again at Nazareth, when he red The 〈◊〉 of Christ's first sermo A text of one Dioni sius. Rikel a monk of the charter house. in the temple and preached remission of sins, and healing of wounded consciences, and in the long Sermon in the mount, he was always like himself, he never dissented from himself. O there is a writer hath a jolly text here, and his name is Dyonisius: I chanced to meet with his book in my Lord of Caunterburies' library: he was a Monk of the Charterhouse, I marvel to find such a sentence in that author. What taught Christ in this sermon? Mary sayeth he, it is not written. And he addeth more unto it. Euamgelistae tantum scripserunt de sermonibus & miraculis Christi, quantum cognoverunt inspirant deo sufficere ad aedificationem 〈◊〉 ad confirmationem fidei, & ad salutem animarum? It is true, it is not written. All his miracles were not written, so neither were all his sermons written: yet for all that, the Evangelists did write so much as was necessary. They wrote so much of the miracles and Sermons of Christ The english of the latin text before. as they knew by god's inspiration to be sufficient for the edifying of the church, the confirmation of our faith, and the health of our souls. If this be true as it is in deed, where 〈◊〉 unwritten verities? I marvel not at the sentence, but to find it in such an author. jesus what authority he gives to god's word. But God would that such men should be witness with the authority of his book, will they nill they. Now to draw towards an end. It followeth in the text, duke in altum. Here cometh in the supremacy of the Bishop of Rome. When our Saviour Christ had made an end of his Sermon, and had fed their souls, he provided for their bodies. first he began with the soul. Christ's word is the food of it. Now he goeth to the body, he hath charge of them both: we must commit the feeding of the body and of the soul to him. Well, he saith to Peter, duke in all Christ pro vides for the body as well as for the soul. tum, launch into the depth, put forth thy boat farther into the deep of the water: Lose your nets, now fish. As who should say, your souls are now fed, I have taught you my doctrine, now I will confirm it with a miracle. Lo sir here is 〈◊〉 in 〈◊〉, here Peter was made a great man, say Christ con ferred his doctrine with miracles. the papists, and all his successors after him. And this is derived of these few words, launch into the deep. And their argument is this: he spoke to Peter only, and he spoke to him in the singular number, ergo he gave him such a pre Upon what. weak ground the Pope 〈◊〉. eminence above the rest. A goodly argument, I ween it be a sillogismus, in quem terra pontus, I will make a like argument: Our Saviour Christ said to judas when he was about to betray him, quod facis fac citius, Now when he spoke to Peter A faintand a feeble argument. there were none of his disciples by, 〈◊〉 James & john, but when he spoke to judas they were all present. Well he said unto him, quodfacis sac citius, Speed thy business, that thou hast in thy head, do it. He gave him here a secret monition, that he knew what he intended, if judas had had grace to have ta ken it and repent. He spoke in the singular number to him A good ground for the college of cardinals. ergo he gave him some pre-eminence. Belike he made him a Cardinal, and it might full well be, for they have followed judas ever 〈◊〉. Here is as good a ground for the College of Cardinals, as the other is for that supremacy of that Bishop of Rome. Our Saviour Christ (say they) spoke only to Peter for pre-eminence, because he was chief of the apostles, and you can show none other cause, ergo this is the cause why he spoke to him in the singular number. I dare say there is 〈◊〉 for a 〈◊〉 at Westminster bridge, but he can answer to this, & give a natural reason of it. He knoweth that one man is able to shove the boat, but one man was not able to cast out the nets: and therefore he said in the plural number, laxate retia. Lose your nets: and he said in the singular number to Peter, launch out the boat. why? because he was Why Christ spoke in the plural number and why 〈◊〉 singular, Christ sen des not food and living without labour. able to do it. But he spoke the other in the plural number, because he was not able to convey the boat, and cast out the nets to. One man could not do it. This would the whirry man say, and that with better reason, then to make such a mi stery of it, as no man can spy but they. And the cause why he spoke to all, was to show that he will have all christian men to work for their living. It is he that sends soodeboth for the body, and soul, but he will not send it, without labour. He will have all christian people to labour for it, he will, use our labour as a mean whereby he sendeth 〈◊〉 food. This was a wondrous miracle of our Saviour Christ, and did it not only to all keepers of feales' 〈◊〉 their sealing times When Christ's doctrine was suffi ciently 〈◊〉. lure them to his 〈◊〉, but also for our commodity. It was a seal, a seal, to seal his doctrine withal. 〈◊〉 we ye know that such as be keepers of seals, as my Lord Chan cellour and such other, what so ever they he, they do not always seal, they have a sealing time. (For I have heard poor men complain, that they have bens put of from time to time of sealing, till all their money were spent, & as they have times to seal in, so our Saviour Christ had his time of sealing. When he was 〈◊〉 in earth, with his Apostles, and in the time of the primitive church, Christ's doctrine was sufficiently sealed already with seals of his own making, what should our seals do? What need we to seal his seal? it is a confirmed doctrine already. O Luther, when he came into the world first, and disputed against the decretales, the Clementines, Alexandrines, Extravagantines, what a 〈◊〉 had he? But ye will say peradventure he was deceived in some things, I will not take upon me to defend him in all points. I will not stand to it, that all that he wrote was true, I think he would not so himself. For there is no man but he They called upon Luther to do miracles. may err. He came to further & further knowledge (but surely he was a goodly instrument) well I say when he preached 〈◊〉, they called upon him to do miracles, they were wrought before, & so we need to do no miracles. In deed when the popish What kind of miracles the 〈◊〉 had. What pro sit we have of Christ's miracles. prelate's preached first, they had need of miracles, & the devil wrought some in that preaching of purgatory. But what kind of miracles these were, all England doth know, but it will not know. A wonderful thing, that the people will continue in their blindness and ignorance stil. We have great utility of the miracles of our saviour jesus Christ. He doth signify unto us by this wonderful work, that he is Lord as well of the water as of the land. A good comfort for those that be on the water, when they be in any tempest or danger to call upon him. The fish here came at his commandment. Here we may learn, that all things in the water are subject to Christ. Peter said, Sir, we have laboured all night, and have not caught one fin, how be it at your word we Our 〈◊〉 and gains mussel not be imputed to god and not to our labour. will to it a fresh. By this it appeareth that the gain, the lucre, the revenues that we get, must not be imputed to our labour: we may not say, gramercy labour, it is not our labour it is our saviour Christ that sendeth us living: yet must we labour, for he that said to Peter labour, and he that bade the fisher's labour, bids all men to labour in their business. There be some people that ascribe their gains, their increase, gotten by any faculty, to the devil. Is there any trow ye in England would say so? Now if any man should come to another and so got his living by the devil, he would fall out with him. There is not a man in England that so safeth, yet 〈◊〉 there some that think it. For all that get it with false buying Who getes 〈◊〉 luing by the devil & selling, with circumvention, with usury, impostures, mixed wares, false weights, deceiving their lords and may sters, all those, that get their good & on this fashion, what do they think, but that the devil sends them gains & riches. For they be his (beyug unlawfully gotten,) what is this to say, but that the devil is author of their 〈◊〉, when they be so gotten? For god inhibites them Deus non volens iniquiratem tues, God will no iniquity. These folk are greatly deceived. There be some again impute all to their labours and works. 〈◊〉, on the holy day, they cannot find in their Some 〈◊〉 pute their gains to theirlabo. hearts to come to the Temple, to the blessed communion, they must be working at home. These are wide again on the other side. And some there be that think, if they work nothing at all, they shall have enough: they will have no good exercise, but gape and think that god will send meat into their mou thes, and these are far wide: they must work: he had the fisher's 〈◊〉 must 〈◊〉. work. Our saviour Christ 〈◊〉 Peter work, & he that said so to them, says the same to us, every man in his art, Benedictio dei facit divite n. The blessing of god maketh a man rich. He lets his son shine upon the wicked, aswell as upon the good, he sends riches both to good and bad. But this blessing turns to them into a malediction, and a curse, it increaseth their damnation. Saint Paul writing to the Thessalonians, did put an order how every man should work in his 〈◊〉. Cum essemus apud vos, hoc praecipiebamus 〈◊〉, ut si quis nollet operari, is nec edat. When I was among you (saith he) I made this ordinance that whosoever would not do the worlt of his vocation, 〈◊〉 have no meat. It were a good ordinance in a common weal that every man should be set on work, every man in his vocation. Let him have no meat. Now he saith furthermore. Audivimus quosdam inter vos 〈◊〉 inordinate, nihil o. peris facientes. I here say there is some amongst you, that 〈◊〉 inordinately. What is that word inordinately? 〈◊〉. giving themselves to no occupation for their 〈◊〉. Curiose 〈◊〉 Curious men, given to curiosity, to searching what Curious men. other men do. Saint Paul saith, he heard say, he could not tell whether it were so or no. But he took occasien of hearing say, to set out a good and wholesome doctrine. His autem qui sunt eiusmodi precipimus, & obsecramus. We 〈◊〉 and desire you for the 〈◊〉 of god, if there be any such, that they will do the works of their vocation, and go quietly to their occupation, and so eat their own bread: else it is not their own, it is other men's meat. Our saviour Christ before he began his preaching, lived of his occupation, he Christ laboured. was a carpenter, and got his living with great labour. Therefore let no man disdain, or think 〈◊〉 to follow him, in a mean living, a mean vocation, or a common calling and occupation. For as he blessed our nature with taking upon him the shape of man, so in his doing he blessed all occupations and arts. This is a notable example to signify, that he 〈◊〉 all idleness. When he was a Carpenter, thenhe went, and did the work of his calling, and when he was a preacher, he did the works of that calling. He was no unpreaching prelate. The bishop of Rome should have learned that at him. And these gainers with false arts what be they? They are never content with that they have, though it be never so much. And they that are true 〈◊〉, are satisfied with that that god sends, though it be never so little. Quest magnus pietas, cum 〈◊〉 sua sort contento. Godliness is great gain, it is lucre enough, it is vantage enough, to be content with that, that god sends. The faithful can not lack, that unfaithful is ever lacking, though he have never so much. I will now make an end. Labores manuum tuarum. Let us all labour, Christ teacheth us to labour: yea the bishop of Rome himself, he teacheth him to labour, rather than to be 〈◊〉 of that church. Let us put our trust in god. Labores manuum tuarum. Cast thy 〈◊〉 upon that lord, & he will nourish thee & 〈◊〉 thee. Again that prophet saith, Nunquam vidi justum 〈◊〉 〈◊〉 eius querens panem. I never saw the righteous 〈◊〉 forsaken, nor his 〈◊〉 to 〈◊〉 his bread. It is infidelity, infidelity that 〈◊〉 all together. Well to my text, Labores 〈◊〉 tuarum quia manducabis, beatus 〈◊〉 & bene tibi 〈◊〉. Because thou eatest thy labours of thy hands, that, that God sends the of thy labour. Every man must labour, yea though he be a king, yet he must labour: for I know noman hath a greater labour than a king. What is his labour? To study gods book, to see that there be no unpreaching prelate's in his realm, nor 〈◊〉 judges, to see to all estates, to provide for the poor, to see victuals good cheap. Is not this a labour trow ye? thus, if thou dost labour exercising that works of thy vocation, thou eatest the meat that god sends thee, & then it followeth Beatuses. Thou art a blessed 〈◊〉 both for the body and the soul. man in God's favour, Et bene tibi erit. And it shall go well with the in this world, both in body and souls, for God 〈◊〉 for both. How shalt thou provide for thy soul? go here sermons. How for the body? Labour in thy vocation, & then shall it be well with thee, both here and in the world to come, through the faith and merits of our Sausour jesus Christ. To whom with the father and the holy ghosse be praise for ever and ever world without end. Amen. The seventh Sermon of Master Hugh Latymer, which he preached before king 〈◊〉, the. 19 day of April. QVaecunque scripta sunt ad nostram doctrlnam 〈◊〉 sunt, 〈◊〉 things that be written, they be written to be our doctrine. By occasion of this text (〈◊〉 be norable audience) I have walked this 〈◊〉 in the broad field of scripture and used my liberty, and entreated of such matters as I thought 〈◊〉 for this auditory. I have had ado with many estates, even with the highest of all. I 〈◊〉 〈◊〉 of the duty kings, of the duty of magistrates, & judges, of the duty of prelate's, and allowing that that is good All 〈◊〉 〈◊〉 ners and 〈◊〉 offended, he that 〈◊〉 best may weli be amended. and disallowing the contrary. I have taught that we are all sinners: I think there is none of us all, neither preacher, nor hearer, but we may be amended, and redress our jyves: we may all say, yea all the pack of us, Peccavimus cum patribus nostris, We have offended and sinned with our forefathers. In multis offendimus 〈◊〉, There is none of us all, but we have in sundry things grievously offended almighties God. I here 〈◊〉 of many sautes and rebuked many kinds of sins. I intend to day by god's The reme die of sin grace, to show you, the remedy of sin. We be in the place of repentance, now is the time to call for mercy, whiles we be in this world: we be all sinners, even the best of us all. Therefore it is good to here the remedy of sin. This day is commonly called good friday, although every day ought to be with us good friday, Yet this day we are accustomed spe cial to have a commemoration and remembrance of the passion of our saviour 〈◊〉 Christ. This day we have in memory his bitter passion and death, which is the remedy of our sin. Therefore I intend to entreat of a piece of a story of his passion. I am not able to entreat of all. That I may do, that that better, and that it may be to the honour of god & the edification of your souls and mine both, I shall desire you to pray. etc. In this prayer I will 〈◊〉 yond to remember the souls departed, with laudes and praise to almighty God, that he would vouchsafe to assist them at the hour of their 〈◊〉: In so doing, you shallbe put in remembrance to pray for yourselves, that it may please god to assist and comfort you in the agonies and pains of death. Math. 26. The place that I will entreat of, is the. xxvi. Chapter Luc. xxii. of Sainet Matthew. How be it, as I entreat of it, I will 〈◊〉. xiiii borrow part of Sainet Mark, and Saint Luke: for they have some what, that saint Matthew hath not: and especially Luke. The 〈◊〉 is, Tunc cum venisset jesus in villam, quae 〈◊〉 Gethsemani, than when jesus came, some have in 〈◊〉, some in agrum, some in praedium. But it is all one: When Christ came into a grange, into a piece of land, into a 〈◊〉: it makes no matter, call it what ye will: At what time he had come into an honest man's house, and there eaten his pascal lamb, and instituted and celebrated the lords judas did not sleep. nor foreslowe his business. supper, and set forth the blessed communion: then when this was done, he took his way to the place, where he knew judas would come. It was a solitary place, and thither he went with his eleven apostles. For judas that twelfth Christ left 〈◊〉 of his disciples 〈◊〉 the garden appoin. 〈◊〉 them what to do whiles he went 〈◊〉 〈◊〉. was about his business, he was occupied about his merchandise, and was providing among the by shops and prtestes, to come with an imbushement of jews, to take our saviour jesus Christ. And when he was come into this 〈◊〉 or grange, this village, or serme place, which was called 〈◊〉: there was a garden saith Luke, into the which he goeth, & leaves. viii. of his disciples without: howbeit he appointed them what they should 〈◊〉. He saith, Sedete hic, donec vadam illuc, & orem, Sat you here, whiles I go yonder & A solitary place is meet for 〈◊〉. A notable place to 〈◊〉 〈◊〉 doyrges for us. pray. He told them that he went to pray, to monish them what they should do to fall to prayer as he did. He left them there, & took no more with him, but. iii. Peter, james, & john: to teach us that a solitary place is meet for prayer. Then when he was come into this garden, caepit expavescere, he began to treble, in somuch he said, Tristis est 〈◊〉 mea usque ad 〈◊〉 My soul is beavie and pensive, even unto 〈◊〉. This is a notable place, & one of the most especial & chiefest of all that be in the story of the passion of Christ. Here is our remedy. Here we must have in consideration, all his doings and sayings, for our learning, for our edification, for our comfort and co 〈◊〉. first of all, he set his three disciples that he took with him in an order, and 〈◊〉 them what they should do, 〈◊〉: 〈◊〉 di 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sedete hic, & 〈◊〉, 〈◊〉 & 〈◊〉 Sat here, and pray that ye enter not into temptation. but of that I will 〈◊〉 afterward. Now 〈◊〉 he was in the 〈◊〉, Coepit 〈◊〉. 〈◊〉, He began to be heavy, pensive, 〈◊〉 hearted. I like 〈◊〉 〈◊〉 playing with this word 〈◊〉, it was a perfect heaviness: it was such a one as was 〈◊〉 seen the the greater, it was not only the beginning of a 〈◊〉. 〈◊〉 These doctors, we have great cause to thank God for them 〈◊〉 ours are o 〈◊〉 〈◊〉 〈◊〉. but yet I would not have them always to be allowed, They have handled many points of our faith very godly: and we may have a great stay in them in many things: we might not well lack them: but yet I would not have men to be sworn to them and so addict as to take hand over head what 〈◊〉 they say, it were a great inconvenience so to do. Will, let us go forward. He took Peter, james, and john, into this garden. And why did he take them with him, rather than other? Marry 〈◊〉 that he had taken before, to whom he had revealed in the hill, the 〈◊〉 and declaration of his 〈◊〉, to see the 〈◊〉 of the 〈◊〉 of his Godhead: now in the garden he revealed to the same the infirmity of his man 〈◊〉: because they had tasted of the 〈◊〉, he would they should 〈◊〉 also of the 〈◊〉. He took these with him at both times: for two or three is enough to bear witness. And he began to be heavy in his mind. He was greatly vere within 〈◊〉: he 〈◊〉 〈◊〉 afflicted, it was a great 〈◊〉: 〈◊〉 〈◊〉 had been heavy many 〈◊〉 before, and he 〈◊〉 〈◊〉 great afflictions in his soul, as for the blindness of the Jews: and he was like to suffer more 〈◊〉 of pain in his body. But this pang was greater than any he ever 〈◊〉: yea it was a greater 〈◊〉 〈◊〉 unto him, I think a greater pain than when he was hanged on the 〈◊〉, than when the sour nails were knocked and 〈◊〉 through his hands and feet, than when the sharp crown of thorns was 〈◊〉 on head. This was the 〈◊〉 and pensiveness of his heart, the agony of the 〈◊〉. And as the soul is more preciouns than the body: even so is the pains of the soul more grievous than the 〈◊〉 of the body: Therefore there is an other which writeth, Horror mortis gravior ipsa: 〈◊〉, The horror and 〈◊〉 of death is sorer 〈◊〉 death itself. This is the most grievous pain that ever Christ 〈◊〉, 〈◊〉 this 〈◊〉, that he suffered in the garden. It is the most notable place one of them in the whole story of the passion, when he said, Anima mea tristis est, usque ad mor tem, My soul is heavy to death And Cum cepisset expavescere, And when he began to 〈◊〉, to shake. The 〈◊〉 of it is 〈◊〉 by his prayer that he made, 〈◊〉, si possibile est. etc. Father, if it be possible, away with this cup, rid me of it. He understood by this cup his pains of death. For he knew well enough, that his passion was at hand, that judas was come upon him with the 〈◊〉 to take him. There was 〈◊〉 unto him no we the image of death, the image, the sense, the 〈◊〉 of hell: so death and hell go both together. I will entreat of this image of hell which is death. Truly no man can show it perfectly, yet I will do the best I can, to make you understand the grievous pangs that our 〈◊〉 Christ was in, when he was in the garden: As man's power is not able to 〈◊〉 it, so no man's tongue is able to express it. Painters paint death like a man without skin, and a body having nothing but bones. And hell they paint with horrible flames of brenning fire: they bungie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. somewhat at it, they come nothing near it. But this is no true painting: No painter can paint hell, unless he could paint the 〈◊〉 and condemnation both of body & soul, the possession and having of all 〈◊〉. This is hell, this is the image of death, this is hell, such an evil favoured face, such an ugsom countenance, such an horrible visage our saviour Christ saw of death and hell in the garden. There is no pleasure in behalding of it, but more pain than any 〈◊〉 〈◊〉 tell. Death and hell 〈◊〉 unto them this evil favoured face of 〈◊〉, and through sin. This sinew is so highly 〈◊〉 of God that he doth prenounce it worthy to be punished with lack of all felicity, with the feeling of infelicity. Death and 〈◊〉 be not only the wages, the reward, the stipend of sin: but they are brought into the world by sin, Per 〈◊〉 mors saith S. Paul through sin death entered into the world. 〈◊〉 showeth the first coming in of it into the world: where as our first father Adam was set at liberty to live for ever: yet God inhibiting him from eating of the apple, told him, If thou meddle with this 〈◊〉, thou and all thy posterity shall fall into necessity of death, from ever living, Morte morieris, thou and all thy posterity shallbe subject to death: here came in death and hell. Sin was their mother. Therefore they must have such an image as their mother sin would give them. An 〈◊〉 thing & an horrible image must it needs be that is brought in by such a thing so hated of God: yea this face of death & hell is so terrible, that such as hath been The example of A. chitophel which have 〈◊〉 himself. wicked men, had rather be hanged than abide it. As Achitophel that traitor to David like an ambitious 〈◊〉, thought to have come to higher promotion: and therefore con spired with Absalon against his master David. He, when he saw his counsel took no place, goes and hangs himself, in contemplation of this evil favoured face of death. judas also when he came with 〈◊〉 to take his master Christ, in beholding this horrible face, hanged himself. Yea the elect people of God, the faithful having the beholding of this face, (though God hath always preserved them such a good God he is to them that believe in him, that he will not suffer them to be tempted above that, that they have been able to bear:) yet for all that, there is nothing job cursed the 〈◊〉 of his 〈◊〉 the 〈◊〉 he did inwardly be hold the horror of death. that they complain more 〈◊〉 than of this horror of death. Go to job, what saith he? Pereat dies in quo natus sum, suspendium elegit anima mea, 〈◊〉 worth the day that I was borne in, my soul would be hanged: saying in his pangs almost he wist not what. This was when with the 〈◊〉 of his conscience, and the inward man, he beheld the horror of death and hell, not for any bodily pain that 〈◊〉 suffered: for when he had biles, botches, blains, and scabs, he suffered them patiently: 〈◊〉 〈◊〉 say then: Si bona suscepi, de manu Domini, etc. 〈◊〉 we have received 〈◊〉 things Why job was vexed. of GOD, why should we not suffer likewise evil. 〈◊〉 was not for any such thing, that he was so 〈◊〉: but the 〈◊〉 of this face of death and hell, was offered to him so lively, that he would have been out of this world. It was this evil favoured face of death that so troubled him. 〈◊〉 David also said in contemplation of this ugsome 〈◊〉, 〈◊〉 in gemitu meo, I have 〈◊〉 sore vexed with sighing and mourning. Turbatus est à 〈◊〉 oculus 〈◊〉 David sea read not Goliath the mon strous 〈◊〉 but he sea 〈◊〉 death. jonas sea read not the sea, but he sea red death. 〈◊〉 feared not the 〈◊〉 ty army of Sennache 〈◊〉, but he feared death. Mine eye hath been greatly troubled in my rage. A strange thing, when he had to fight with Goliath that monstrous 〈◊〉, who was able to have eaten him, he could abide him, and was nothing afraid. And now what a 〈◊〉? what exclamations makes he at the sight of death? jonas likewise was bold enough to bid the shipmen cast him into the sea, he had not yet 〈◊〉 that face & visage: but when he was in the whales belly, and had there the beholding of it, what terror and distress abode he? 〈◊〉 when he saw Senacherib 〈◊〉 his 〈◊〉 on every side most violently, was nothing afraid of the great host and mighty army that was like to destroy him out of hand, yet he was afraid of death. When the 〈◊〉 came unto him, and said: Dispone domui 〈◊〉, morte morieris, & n on vives, It struck him so to the heart that he fell a weeping. O Lord, what an horror was this? There be some writers that 4. Kin. xx. says, that Peter, james, and john, were in this feeling at the same time: and that Peter, when he said, 〈◊〉 à me Domine, quia homo peccator sum, did taste some part of it: he was Little Bilney the blessed martyr of god had wonder full 〈◊〉 in his mind. so astonished, he wist not what to say. It was not long that they were in this anguish, some says longer, some shorter: but Christ was ready to comfort them, and said to Peter, Netimeas, Be not afraid. A friend of mine told me of a certain woman, that was eighteen years together in it. I knew a man myself Bilney, little Bilney, that blessed martyr of God, what time he had borne his fagott, and was come again to Cambridge, had such 〈◊〉 within himself, beholding this image of death, 〈◊〉 his friends were afraid to let him be alone: they were fain to be with him day and night, and comforted him as they could, but no comforts would serve. As for the comfortable places of Scripture to bring them unto him, it was as though a man would run him thorough the heart with a sword: yet afterward for all this he was revived Bylney 〈◊〉 his death patiently. and took his death patiently, and died well against the tyrannical sea of Rome. Woe will be to that bishop, that had the examination of him, if he repented not. Here is a good lesson for you my friends: If ever ye come in danger, in durance, in prison for gods quarrel, and his sake (as he did for A good 〈◊〉 son for such as 〈◊〉 in prison 〈◊〉 the 〈◊〉 sake. purgatory matters, and put to bear a faggot for preaching the true word of God against pilgrimage, and such like matters.) I will advise you first and above all thing to abjure all your friends, all your petition, leave not one unabiured: it is they that shall undo you, and not your enemies. It was his very friends, that brought Bylney to it. By this it may somewhat appear what our saviour Christ's suffered: he doth not dissemble it himself, when he saith, Christ was in a gony. My soul is heavy to death: he was in so sore an agony, that there issued out of him, as I shall entreat anon, drops of blood: An ugsome thing surely. which his fact & deed showeth us, what horrible pains he was in for our sakes. But you will say, how can this be? It were possible that I & such An 〈◊〉 to an objection 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 menting. Christ suf fred nothing in his god head. other, as be great sinners should suffer such affliction. The son of God, what our saviour Christ? never sinned, 〈◊〉 can this stand that he should be this handled? he never deserved it. Marry I will tell you, how we must consider our saviour Christ two ways, one way in his manhood, an other in his godhead. Some places of scripture must be referred to his deity & some to his humanity. In his godhead he suffered nothing: but now he made himself void of his deity, as 〈◊〉 saith, Cum esset in forma 〈◊〉 exinanivir seipsum, Whereas he was in the form of God, he emptied himself of it, he did hide it, & used himself as though he had not had it, he would not help him self with his godhead, he humbled himself with all obedience unto death, even to the death of the cross: this How Christ took upon him our sins. was in that he was man, he took upon him our sins, our sins, not the work of sin. I mean not so, not to do it, not to commit it, but to purge it, to cleanse it, to bear the stipend of it: and that way he was the great sinner of the world, he bore all the sin of the world on Why Christ was the great sinner of the whole world. his back, he would become debtor for it. Now to sustain and suffer the dolors of death, is not to sin: but he came into this world, with his passion to purge our sins. Now this that he suffered in the Gardyne is one of the bitterest 〈◊〉 of all his passion: Christ's suf ring in the garden was one of the 〈◊〉 〈◊〉 of all his passion. 〈◊〉 fear of death, was the bitterest pain that ever he abode, dew to sin, which he never did, but became debtor for us. All this he suffered for us, this he did to satisfy for our sins. It is much like as if I ought another man twenty thousand pounds, and should pay it out of hand, or else go to the dungeon of Ludgate? and when He declares what Christ did for us by a similitude I am going to prison, one of my friends should come, and ask, whether goeth this man? And after he had heard the matter, should say, let me answers for him, I will become surety for him. Yea, I will pay all for him. Such a part played our Saviour christ with us. If he had not suffered this, I for my part should have suffered, accordyug to the gravity and quantity of my sins, The greater the sin is, the 〈◊〉 is the pain. damnation. For the greater the sin is, the greater is the punishment in hell. He suffered for you and me, in such a degree as is dew to all the sins of the whole world. It was as if you would imagine, that one man had committed all the sins sense Adam, you may be sure, he should be punished with the same horror of death, in such a sort, as all men in the world should have suffered. Fain and put case our Saviour Christ, had committed all the sins of the world: all that I for my part have done, all that you for your part have done and that any man else hath done: if he had done all this himself, his agony that he suffered should have been no greater nor grievouser, than it was. This that he suffered in the garden was a 〈◊〉 I say of his passion, and one of the bitterest parts of it. His suff ring in the garden was 〈◊〉 〈◊〉 painful. And this he suffered for our sins, and not for any sins that he had committed himself: for all we should have suf feared every man according to his own deserts. This he did of his goodness, partly to purge and Why Christ suf feared such pains in the 〈◊〉 All men shall behold the ugsomface of death. cleanse our sins, partly, because he would taste, and feel our miseries, Quo posset 〈◊〉 nobis, That he should the rather help and relieve us: and partly he suffered to give us example to behave ourselves as he did. He did not suffer, to discharge us clean from death, to keep us clean from it, not to taste of it. Nay, nay, you must not take it so. We shall have the beholding of this ugsome 〈◊〉 every one of us, we shall feel it ourselves. Yet our Saviour Christ did suffer, to the intent, to signify to us, that death is overcomable. We shall in deed overcome it, if we repent, and acknowledge, that our Saviour jesus Christ How we shall over come death. pacified with his pangs and pains, the wrath of the father, having a love to walk in the ways of God: if we believe in jesus Christ, we shall overcome death. I say, it shall not prevail against us. Wherefore 〈◊〉 it chanceth thee my friend, to have the tasting of this death, What is to be done when the horror of death comes. that thou shalt be tempted with this horror of death, what is to be done then? when so ever thou feelest thy soul heavy to death, make haste, and resort to this garden, and with this faith thou shalt overcome this terror when it cometh. Oh it was a grievous thing, that Christ suffered Why 〈◊〉 suf feared such pain inthe garden. here. Oh the greatness of his dolour that he suffered in the gar den partly to make 〈◊〉 for our fins, and partly to deliver us from death, not so, that we should not die bodily, but that this death should be a way to a better life, and to destroy and oneccome 〈◊〉. Our saviour Christ had a garden, but he had little pleasure in it. You have many goodly gardens, I would you would in the mids of them cousider what agony our saviour Christ suffered in his garden. A goodly meditation A meditation for us in our gar dynes. to have in your gardens. It shall occasion you to delight no farther in vanities, but to remember what he suffered for you. It may 〈◊〉 you from sin? It is a good more nument, a good sign; a good 〈◊〉 to consider how he behaved himself in this garden. Well he saith to his disciples. Sit here and pray with me. He went a little way, of, as it were a stones cast from them, and falls to his prayer, and saith: Pater si possibile est tran seat a 〈◊〉 〈◊〉 iste. Father if it be possible, Away with this bitter cup, this outrageous pain. Yet after he 〈◊〉 himself, and says: 〈◊〉 non sicut ego volo, sed sicut tu vis, Not my will but thy 〈◊〉 be done O father. Here is a good meditation for Christian men, at all times, and not only upon good Friday: Let good friday Every day should be good friday to a christian man be every day to a Christian man to know, to use his passion to that end and purpose, not to read the story, but to take the fruit of it. Some men if they had been in this agony, would 1. Sam. thirty have run themselves thorough with their sword as 2 Samuel xviii. Saul did, some would have hanged themselves, as Achytophel did. Let us not follow these men, they be no examples for us, but let us follow christ, which in his agony resorted to his father with his prayer: This must be our patron to work by. Here I might dilate the matter as touching We must pray ogod and not to saints. praying to Saints. Here we may learn not to pray to saints, Christ bids us, Ora patrem qui est in coelis. Pray to thy father that is in heaven, to the creator, and not to any creature. And therefore away with these anouries: Let God alone be our avowrye, what have we to do to run hither or thither, but only to the father of heaven? I will not tarry to speaks of this matter. Our Saviour Christ set his disciples in an order, and come manded them to watch and pray, saying: Vigilate & orate. Watch and prays: whereto should they watch & pray, he Why the 〈◊〉 were come manded to pray. sayeth by and by, Ne 〈◊〉 in tentationem, That ye enter not into temptation. He bids them not pray that they be not tempted, for that is as much to say, as to pray that we should be out of this world. There is no man in this world without temptation. In the the time of prosperity we are tempted to wantonness, 〈◊〉, and all lightness: in time of adversity to despair in god's 〈◊〉. Temptation A differens 〈◊〉 being tem pted and 〈◊〉 in to temptation. never ceases. There is a difference between being tempted and entering into temptation. He bids therefore not to pray that they be not tempted, but that they enter not into temptation. To be tempted is no evil thing. For what is it? no more than when the flesh, the devil, and the world doth solicit and move us against god. To give place to these suggestions, and to yield our selves, and suffer us to be overcome of them, this is to enter into temptation. Our Saviour Christ knew that they should be grievously tempted, and therefore he 〈◊〉 them warning, that they should not give place to temptation, nor despair at his death. And if they chanced to The apostles were warned of their 〈◊〉. forsake him, or to run away, in case they tripped or swerved, yet to come again. But our Saviour Christ did not only command his Disciples to pray, but fell down upon his knees flat upon Christ die 〈◊〉 pray in his agony. the ground and prayed himself, saying: Pater 〈◊〉 〈◊〉, transeat à me calix iste. Father, deliver me of this pang and pain that I am in, this outrageous pain, this word, Father, came even from the bowels of his heart, when he made his moan, as who should say, Father rid me, I am in such pain that I can be in no greater? Thou art my Father, I am thy son, Can the father forsake his Son in such anguish? Thus he made his moan. Father, take away this 〈◊〉 of death from me, rid me of this pain, suffer me not to be taken when Judas comes, suffer me not to be banged on the cross, suffer not my 〈◊〉 to be pierced with 〈◊〉 nor my heart with the sharp spear. A wonderful thing, that he should so oft tell his 〈◊〉 of it before, and now when he cometh to the paint, to desire to be rid of 〈◊〉 thought he would have been disobedient to the will of his father. Afore he said, he came to suffer, and now he says away with this cup. Who would have thought that ever this gear should have come out of Christ's mouth: What a case is this? What should a man say? You must understand, that Christ 〈◊〉 upon him our infirmities, of the which this Christ 〈◊〉 up on him all our infirmities, except sin. was one, to be sorry at death. Among the stipends of 〈◊〉 this was one, to 〈◊〉 at the cross, this is a punishmet for our sin. It goeth otherways with us, then with Christ, if we were in like case, and in like agony, almost we would curse God, or rather wish that there were no God. This that he said, was not of that sort, it was referring the 〈◊〉 to the will of his father: but we seek by all means be it right, be it wrong of our own nature to be rid out of pain, he desired it conditionally, as it might stand, with his father's will, adding A veruntamen to it. So his request was to show the infirmity of man, here is now an example what we shall do, when we are in like case. He never deserved it, 〈◊〉 for us when we are tempted. we have. He had a Ueruntamen, and not withstanding, let us have so to, we must have a nevertheless, thy will be done and not mine. give me grace to be content to submit my will unto thine. His fact teacheth us what to When we are in Agony what physic we should use. do. This is our surgery, our physic, when we be in agony, and reckon upon it friends, we shall come to it, we shall feel it, at one time or an other. What does he now? what came to pass now, when he had hard no voice? his father was dumb. He resortes to his friends, seeking some comfort at their hands, seeing he had none at his father's hand, he comes to his disciples, and finds them a sleep, he 〈◊〉 unto Peter and said. Ah Peter art thou a sleep? Peter before had bragged stoutly, as though he would have killed God have mercy upon his soul. And now when he should have comforted Christ, he was a sleep, not once buff, nor baff to high, not a word, he was fain to say to his disciples. Vigilate et orate. Watch and pray, the spirit is ready, but the flesh is weak, he had never a word of them again. They might at the least have said. Oh sir remember yourself, are you not Christ? came not you into this world, to redeem sin? be a good cheer, be a good comfort, this sorrow we will not help you, comfort yourself by your own preaching, you have said: Oportet filium hominis pati. You have not deserved any thing, it is not your fault. In deed if they had done this with him, they had played a friendly part with him, but they gave him not so much as one comfortable word. We run to our friends in our distresses & agonies, as though we had all our trust & confidence in them, he did not so, he resorted to them, but trusted not in them, we will run to our friends & come no more to God, he returned again. What? shall we not resort to our friends in time of need? & trow ye we shall not find them a sleep? Yes I warrant you, We shall find our friends slay ping. & when we nead their help most, we shall not have it. But what shall we do, when we shall find lack in them? we will cry out upon them, upbraid them, chide, brawl, fume, chafe & backbite them. But Christ did not so, he excused his friends saying: Vigilate & orate, spiritus quidem promptus est, caro autem infirma. Oh (quoth he) watch and pray, I see well the spirit is ready, but the flesh is weak. What meaneth this? surely it is a comfortable place. For as long as we live in this world, when we be at the best, we have no more but Promptitudinem spiritus cum infirmitate carnis. The readiness of the spirit with thinfirmity of the flesh. The very saints of god said: Velle adest mihi, my will is good, but I am not able to perform 〈◊〉. 〈◊〉. it, I have been with some, and said they would, feign they would, there was readiness of spirit, but it would not be. It grieved them that they could not take things, as they should do. The flesh resisteth the work of the holy ghost in Now the flesh resistes. our hearts, and lets it, lets it. We have to pray ever to god. m. L. wisheth prayer to be used: Oh prayer, prayer, that it might be used in this realm, 〈◊〉 it ought to be of all men, & specially of magistrates, of counselors, of great rulers, to pray, to pray, that it would please God to put godly policies in their hearts. Cal for assistants. I have hard say, when that good Queen that is gone had ordained in her house, daily prayer both before none, & after none, the Admiral gets him out of the way, 〈◊〉 a mole digging in th'earth. He shall be Lot's wife to me as long as I live. He was I hard say a covetous man, a covetous man in deed. I would there were no more in England. He was I heard say an ambitious man. I would there were no more in England. He was I hard say a seditious 〈◊〉, a contemner of common prayer, I would there were no more in England, well he is gone. I would 〈◊〉 had left 〈◊〉 behind him. 〈◊〉 you my lords, that you pray in your houses to the better mortification of your flesh. Remember god must be honoured, I will you to pray that god will continue his spirit in you. I do not put you in comfort, that if ye have once the spirit, ye He 〈◊〉 them to prayer. cannot lose it. There be new spirits start up now of late. that say after we have received the spirit, we cannot sin. I 〈◊〉 spirits 〈◊〉 start up. will make but one argument. Saint Paul had brought that 〈◊〉 to the profession of the faith, & left them in that 〈◊〉, they had received the spirit once but they sinned again, as he testified of them himself. He sayeth: Currebatis bene. We were once in a right state, and again; recepistis spiritum ex operibus legis, an ex justicia fidei? Once they had the spirit by faith, but falls prophets came (when he was gone from them) & they plucked them clean away from all that Paul had planted them in, and then said Paul unto them. O stulti Galathe quis vos fascinavit? If this be true, we may lose the spirit, that we have once possessed. It is a fod thing, I will not tarry in it. But now to the passion again. 〈◊〉 had been with his father, & felt no help, he had been with his friends, and had no comfort, he had prayed twice, and was not hard, what did he now? did he give prayer over? no, he goeth again to his father, and sayeth the same again, father Christ 〈◊〉 ed in prayer if it be possible, away with this cup, here is an example for us, although we be not hard at the first time, shall we give over our prayer? nay we must to it again, we must be instant in prayer. He prayed thrice and was not hard, let us pray three score times, 〈◊〉 are 〈◊〉 dull now a days in prayer, to come to sermons, to resort to common prayer. You houskepers, & especially great men give example of prayer in your houses. Well, did his father look upon House keepers and great men must give example of prayer. him this second time? no, he went to his friends again, thinking to find some comfort there, but he finds them a sleep again, more deeper a sleep then ever they were. Their eyes were heavy with sleep. There was no comfort at all, they witted not what to say to him. A wonderful thing, how he was toast from post to pillar, one while to his father, and was destitute at his hand, another while to his friends, and found no comfort at them, his father gave him looking on, and suffered him to bite upon the bridle a while. Almighty God beheld this battle, that he might enjoy that honour and glory, that in his name all knees should bow, Celestium, Terrestrium, et infernorum, in heaven, earth & hell. This that the father would not hear his own son, was God punishes sin in not hearing ofour pra years an other punishment due to our sin. When we cry unto him, he will not hear us. The prophet jeremy sayeth: Clamabunt ad me, & ego non exaudiam eos. These beIeremies words, here he threateneth to punish sin, with not hearing their prayers, the prophet saith: They have not had the fear of God before their eyes, nor have not regarded discipline and correction. I never saw surely so little discipline as is now a days. Men will be masters, they will be masters, & no disciples. Alas where is this discipline now in England. The people regard no Discipline, they be without all order. Where they should give place, they will People are without order or honesty. not stur one inch, yea, where magistrates should determine matters, they will break into the place before they come, and at their coming not move a whit for them. Is this discipline? Is this good order? If a man say any thing unto them, they regard it not. They that be called to answer, will not answer directly, but scoff the matter out. Men the more they know, the worse they be, it is truly said. sciencia inflat, knowledge maketh us proud, and causeth us The more we know thewors we be. to forget all, and set a way discipline. Surely, in Popery they had a reverence, but now we have none at all, Inever saw the like. This same lack of the fear of God, and discipline In time of popery there was some reverence but now none at all. in us, was one of the causes that the father would not hear his son. This pain suffered our saviour Christ for us who never deserved it. 〈◊〉 what it was, that he suffered in this garden, till judas came. The dolours, the terrors, the sorrows that he suffered, be unspeakable. He suffered part lie, to make amends for our sins, & partly to give us exan Why christ suf feared so sore in the garden. ple, what we should do in like case. What comes of this gear in th'end. Well, now he prayeth again, he resorteth to his father again. Angore correptus prolixius orabat. He was in sorer pains, in more anguish than ever he was, & therefore he Christ prayed the third time and sweats blood. prayeth longer, more ardently, more fervently, more vehemently than ever he did before. Oh lord, what a wondered thing is this, this horror of death is worse than death itself, more He prayeth now the third time. He did it so instantly, so fervently, that it brought out a bloody sweat, & such plenty that it dropped down even to the ground. There issued out of his precious body drops of blood. What a pain was he Our ingratituding and unthank fullness to God, which died for us. in, when these bloody drops fell so abundantly from him? Yet for all that, how unthankful do we show ourselves toward him that died only for our sakes, & for the remedy of our sins. Oh what blasphemy do we commit day by day, what little regard have we to his blessed passion thus 〈◊〉 & swearing in all our pastimes. to swear by god's blood, by Christ's passion. We have no thing in our pastime, but god's blood, gods wounds. We continually blaspheme his passion in hawking, hunting, dicing & carding. Who would think he should have such enemies among those that profess his name. What became The blood of 〈◊〉 was taken once for a religious relic. of his blood that fell down trow 〈◊〉? was that blood of Hales of it, woe worth it. What a do was it to bring this out of the kings head. This great abomination of the blood of hales could not be taken a great while out of his mind. You that be of the court, & especially ye sworn chaplains beware of a lesson that a great man taught me at my first coming to the court he told me for good will, he thought M. Latimers' lesson that was taught him at his first coming to the court. it well. 〈◊〉 said unto me. You must beware how so ever ye do that ye contrary not the king, let him have his sayings, follow him, go with him. Marry out upon this counsel, shall I say, as he says? Say your conscience, or else what a worm shall ye feel gnawing, what a remorse of conscience shall ye have, when ye remember how ye have slacked your duty? It is a good wise verse. Gutta cavat lapidem, non vi sed sepe cadendo. The drop of rain maketh a hole in the stone, A prince's mind must be persuaded, but not violent lie forced. not by violence, but by oft falling. Likewise a prince must be turned not violently, but he must be won by a little and a little. He must have his duty told him, but it must be done with humbleness, with request of pardon, or else it were a dangerous thing. Unpreachinge prelate's have been the cause, that the blood of Hales did so long blind the king. woe worth that such an abominable thing, should be in a Christian realm, but thanks be to God, it was partly redressed in the kings days that dead is, and much more now. God grant good will, and power to go forward, if there be any such abomination behind, that it may utterly be rooted up. O how happy are we, that it hath pleased almigh ty God to vouchsafe, that his son should sweat blood for the redeeming of our sins, and again how unhappy are we, if we will not take it thankfully, that was redeemed so painfully. Alas what hard hearts have we. Our saviour Christ never sinned, and yet sweat he blood for our sins we will not once water our eyes with a few tears. What an horrible thing is sin? that no other thing would remedy Sin is horrible, and why. and pay the ransom for it, but only the blood of our saviour Christ. There was nothing to pacify the father's wrath against man, but such an agony as he suffered all the passion of all the martyrs that ever were, all the sacrifices of patriarchs that ever were, all the good works that ever were done, were not able to remedy our sin, to make satisfaction for our sins, nor any thing beside, What was the only remedy for our sin. but this extreme passion and blood shedding of our most merciful saviour Christ. But to draw toward an end, what became of this three fold prayer, at the length, it pleased God to hear his sons prayer, and sent him an angel to corroborate, to strengthen, to comfort him. Christ nead no angels help if he had listed to case himself with his deity. He was the son of Why Christ received comfort of th'angel. God, what then? for so much as he was man, he received comfort at the angels hand, as it accords to our infirmity. His obedience, his continuance and suffering, so pleased the father of heaven, that for his sons sake, be he never so great a sinner, leaving his sin, and repenting for the same, he will owe him such favour, as though he had Note a comfort table promise, and a joyful 〈◊〉. never committed any sin. The father of heaven will not suffer him to be tempted with this great horror of death and hell to the uttermost, and above that he is able to bear. Look for it my friends, by him and through him, he shallbe able to overcome it, let us do as our saviour Christ did, and we shall have help A lesson for us in time oftemptation. from above, we shall have angels help, if we trust in him, heaven and earth shall give up, rather than we shall lack help: he sayeth he is. Adiutor in necessitatibus, an helper in time of nead. When the angel had comforted him, and when this horror of death was gone, he was so strong, that he offered himself to judas, and said, I am he. To make an end, I pray you take pains, it is a day of penance (as we use to say) give me leave to make you weary this day. The jews had him to 〈◊〉 and Anna's, and there they whipped him, & The horror of death, and the agony which christ sustained in the garden exceedeth the other pains. bet him, they set a crown of sharp thorn upon his head, and nailed him to a tree, yet all this was not so bitter, as this horror of death, and this agony, that he suffered in the garden, in such a degree as is due to all the sins of the world, and not to one man's sins. Well, this passion is our remedy, it is the satisfaction for our sins. His soul descended to hell for a time. Here is much a do, these new upstarting spirits, say Christ never descended into hell, neither body nor soul. In 〈◊〉 they will ask, was he there, what did he there? what if we cannot tell what he did Against such as deny that Christ descended into hell. there? The Crede goth no further, but saith, he descended thither, what is, that to us if we cannot tell seeing we were taught no further. Paul was taken up into the third heaven, ask likewise what he saw, when he was carried thither, you shall not find in scripture what he saw or what he did there, shall we not therefore believe that he was ther. These arrogant spirits, spirits of vain glory, because they know not by any express scripture, the order of his Arrogant spitits of vain glory. doings in hell, they will not believe that ever he descended into hell. In deed this article hath not so full scripture, so many places and testimonies of scriptures as other have, yet it hath enough, it hath two. or three texts, and if it had but one, one text of scripture, is of as good and lawful authority as a 〈◊〉. and of as certain truth. It is not to be weighed by the multitude of texts. I believe as certainly and verily that this realm of England hath as good authority to hear God's word, as any nation in all the world, it may be gathered by two texts, one of them is this. Ite in universum mundum, & predicate evangelium omni creature. Go into the whole world, & preach that gospel to all creatures. Again, Deus vult omnes hoins saluos fieri. God will have all men to be saved, he exceptes not the English men here, nor yet expressly nameth them, and yet I am as sure, that this Realm of England, by this gathering, is allowed to hear God's word, as though Christ had said a thousand times, go preach to English men. I will that English men be saved. Because this article of his descending into hell, cannot be gathered so direct lie, so necessarily, so formally they do utterly deny it. This article hath scriptures two or three enough for quiet minds as for curious brains, nothing can content them. This Curious brains are never content. the devils stirring up of such spirits of sedityon, is an evident argument, that the light is come forth, for his word is a broad, when the devil rusheth, when he roareth, when he stirreth up such busy spirits, to slander it. My An argument that God's word is abroad intent is not to entreat of this matter at this time. I trust the people will not be carried away with these new arrogant spirits, I doubt not, but good preachers will labour against them. But now I will say a word, and herein I protest first of all not arrogantly to determine, and define it, I will contend with no man for it, I will not have it be prejudice to any body, but I offer it unto you to consider & way it. There be some great clerks that take my part. and I perceive not what evil can come of it, in saying, Bear with father Latymer in this place. that our saviour Christ did not only, in soul descend into hell, but also that he suffered in hell such pains, as the damned spirits did suffer there. surely, I believe verily for my part, that he suffered the pains of hell proportionably, as it correspondes and answers to the whole sin of the world. He would not suffer only bodily in the garden, and Fire, gnashing of teeth, the worm of conscience, are terms, uttering to us the pains of hell. upon the cross, but also in his soul, when it was from the body, which was a pain due for our sin. Some write so and I can believe it that he suffered in the very place, and I cannot tell what it is, call it what ye will, even in the scalding house, in the ugsomnesse of the place, in the presence of the place, such pain as our capacity can not attain unto, it is somewhat declared unto us, when we utter it by these effects, by fire, by gnashing of teeth, by the worm that gnaweth on the conscience. What so ever the pain is, it is a great pain that he suffered for us. I see no inconvenience to say, that Christ suffered in soul in hell. I singularly commend the exceeding great charity of christ, that for our sakes would suffer in hell in his soul. It sets out the unspeakable hatred that God hath to sin. I perceive not that it doth derogate any thing from the dignity of Christ's death, as in the garden, when he suffered, it derogates nothing from that he suffered on the cross The 〈◊〉 phrase and manner of speaking of the scripture is to be noted. Scripture speaketh on this fashion: Qui credit in me, habet vi tam aeternam. He that believeth in me, hath life everlasting. Here he sets forth faith as the cause of our 〈◊〉, in other places as high commendation is given to works, and yet, are the works any derogation from that dignity of faith? No. And again scripture sayeth: Traditus est propter peccata nostra et exuscitatus propter justificationem, etc. It attributeth here our justification to his resurrection, & doth this derogate any thing from his death? not a whit. It is whole Christ. What with his nativity, what with Christ wrought our salvation in all his doings. his circumcision, what with his incarnation, and the whole process of his life, with his preaching, what with his, descending, what with his death, it is all Christ that worketh our salvation. He sitteth on that right hand of that father, & all for us. All this is the work of our salvation. I would be as loath, to derogate any thing from Christ's death, as that best of you all. How unestimably are we bound 〈◊〉 him? what thanks ought we to give him for it? We must have this continually in remembrance. Propter te morti tradimur tota die. For thee, we are in dying continually. The life of a christian man is nothing but a readiness to die, and a remembrance of death. If this that I have spoken of Christ's suffering in the garden, and in hell, derogate any thing from Christ's death and passion, away with it, believe me not in this if it do not, it commends and sets fourth very well unto us, the perfection of the satisfaction that Christ made for us, and the work of redemption, not only before witness in this world, but in hell in that ugsome-place, where, whether he suffered, or wrestled with the spirits, or comforted Abraham, Isaac, & jacob I will not desire to know. If ye like not that which I have spoken of his suffering, let it go, I will not strive in it, I will be prejudice to no body, weigh it as ye list, I do but offer it you to consider? It is like his soul did somewhat the three days that his body lay in the grave. To say he suffered in hell for us, derogats nothing from his death. For all things that Christ did before Christ was be neficiall to us in all his doings. his suffering on the cross, and after, do work our salvation, If he had not been incarnate, he had notdied, he was beneficial to us with allthings he did. Christian people should have his suffering for them in remembrance. Let your gardens monish you, your pleasant gardains what Christ suffered for you in the Gardaine, and what come moditie you have by his suffering. It is his will ye should so do, he would be had in remembrance. 〈◊〉 your pleasures with the remembrance of his bitter passion. The whole passion is satisfaction for our sins, and not the bare death, considering it so nakedly by itself. The 〈◊〉 of speaking of scripture, is to be considered. It attributeth our salvation, now to one thing, now to another that Christ did, where in deed it pertained to all. Our Saviour The blessed con munion is a remembrance of Christ's passion. Christ hath left behind him, a remembrance of his pas ssion, the blessed communion, the celebration of the lords supper: a lack it hath been long abused, as the sacrifices were before, in the old law. The patriarchs used sacrifice, in the faith of the seed of the woman, which should break the serpent's head. The patriarchs sacrificed on hope, and after ward the work was esteemed. There comes other after, and they consider not the faith of Abraham, and the patriarchs, but do their sacrifice according to their own imagis nation, even so came it to pass with our blessed communion. In the primative church, in places, when their friends The usage of the primative church in the receiving of the 〈◊〉 at the burial of the dead. were dead, they used to come together to the holy communion. What? to remedy them that were dead? No, no. A straw, it was not instituted for no such purpose. But then they would call to remembrance god's goodness, and his passion that he suffered for us, wherein they comforted much their faith. Other came afterward and sets up all these kinds of massing, all these kinds of iniquity. What an abomination is 〈◊〉 the foulest that ever was, to Massing was the foulest 〈◊〉 that 〈◊〉 〈◊〉. attribute to man's work our salvation. God be thanked that we have this blessed communion set forth so now, that we may comfort, increase, and fortify our faith at that blessed celebration. If he be guilty of the body of Christ, that takes it unworthily, he fetcheth great comfort at it, that eats it worthily: He doth eat it wortely, that doth eat it in faith. In faith? in what faith? not long a go a great man, The great man that never knew other 〈◊〉 the whore 〈◊〉 〈◊〉 faith. said in an audience. They babble much of faith, I will go lie with my, whore all night, and have as good a faith, as the best of them all. I think he never knew other, but the whoremongers faith. It is no such faith that will serve. It is no 〈◊〉 judges, or justices faith, no rentraisers faith, no whoremongers faith, no leas mongers faith, nor no seller of benefices faith, but the faith 〈◊〉 the passion: of What 〈◊〉 will serve. our Saviour Christ. We must believe that our Saviour Christ hath taken us again to his favour, that 〈◊〉 hath delivered us his own body and blood, to plead with the devil, and by merit of his own passion, of his own mere liberality. This is the faith I tell you, that we must come to the communion with, and not the whore mongers faith Look where remission of sin is, there is ackowleding of sin also. Faith is a noble duchess, she hath ever her gentleman Faith is a 〈◊〉 ble woman she is at her gentleman usher going before her, & her train after her. usher going before her, the confessing of sins, she hath a train after her, the fruits of good works, the walking in the commandments of God. He that believeth, will not be idle, he will walk he will do his business, have ever the gentleman usher with you. So if ye will try faith, remember this rule, consider whether the train be waiting upon 〈◊〉. If you have another faith than this, a whore The true 〈◊〉 of faith. mongers faith, you are like to go to the Scalding house, and there you shall have two dishes, weeping and gnashing of teeth, much good do it you, you see your fare. If ye will believe and acknowledge your sins, you shall come to the blessed communion of the bitter passion of Christ, worthily and so attain to everlasting life to the which the father of heaven bring you and me. Amen. ¶ The end of the seven Sermons, that M. Latimer Preached before King 〈◊〉. ¶ A Sermon of Master Latimer, preached at Stamforde the. ix. day of October. Anno. M. CCCCCL. Reddite ergo quae sunt Caesaris Caesari, et quaesunt dei, deo. give that that is Caesar's to Cesar, and that that is Gods to God. This doctrine is grievous, heavy, and irkesom to covetous hearts, rebellious and seditious hearts. give, give they can not away with it, it cannot stick in their minds, nor settle in their stomachs: they would rather be taking, scraping, and catching, then giving. But godly persons will well accept and take it, for it is to them a great pleasure, joy and comfort. For the better understanding of this place, ye shall understand, Christ Christ came not to deliver from civil 〈◊〉. came to bring us out of bondage and to set us at liberty: not from civil burden, as from obeying the magistrates, from paing tax and tribute, but from a greater burden, and a more grievouser burden, the burden of sin, the burden not of the body but of the soul, to make us free from it, and to redeem us from the curse and malediction of the law, unto the honourable state of the children of God. But as for the civil burdens, he delivered us not from them, but rather commanded us to pay them: give, give, saith he to Cesar obedience, tribute, and all things dew to Cesar. For the understanding of this text, it shall be needful to consider the circumstance going before: which thing duly considered, giveth a great light to all places of the scripture: who spoke these words, to whom they were spoken, upon what occasion, and afore whom. Therefore I will take the whole fragement and shred, taken out of god's 〈◊〉 for the gospel of this day, written in the gospel of Matthew the. xxii. 〈◊〉. Tunc abierunt Pharisoei. Then went the pharisees and took a counsel, Luke hath Obseruantes, marking, spying, looking, tooting, watching: like subtle, crafty & slighty fellows they took a council & sent to him their disciples, which should fain themselves just men, godly men, glad to learn his doctrine. And None such 〈◊〉 as these with them Herodes servants, to trap him in his words: & they said to him: M. we know that thou art a true man, & teachest the way of god, in veritate, truly, & carest for no man. For thou regardest not the parsonage of man. Tell us therefore, what thinkest thou? Is it lawful to give Cesar tribute money or no? This was their question that they would have 〈◊〉 him with. In 〈◊〉 to this they would have caught him by the foot. But jesus cognita malitia 〈◊〉 knowing their malice, their wickedness, their 〈◊〉 nes, he said to them: hypocrites why do ye tempt me? Show me a piece of the tribute money. And they brought him a penny. And he said to them: whose image is this, and the writing? They answered: Caesar's, He said to 〈◊〉. give to 〈◊〉 that that belongeth to Cesar, and to god that that is gods. Thus ye may perceive, it was our saviour Christ that spoke these words, and they were spoken unto the Phari seis that tempted him. But they be a doctrine unto us that are 〈◊〉 disciples. For whose words should we delight to hear and learn, but the words and doctrine of our sa viour christ? And that I may at this time so declare them, as may be for god's glory, your edifying, and my discharge, I pray you all to help me with your prayers. In the which prayer. etc. For the universal church of christ thorough the whole world. etc. For the preservation of our Sovereign Lord king Edward the. vi. sole supreme head under God and christ of the churches of England and of Ireland. etc. Secondly for the kings most honourable 〈◊〉? Thirdly I commend unto you the souls departed this life in the 〈◊〉 of Christ, that ye remember to give 〈◊〉, praise and thanks to almighty God for his great goodness and mercy showed unto them in that great need & conflict against the devil and sin. To give them at the hour of death faith in his sons death and 〈◊〉, 〈◊〉 they might conquer and overcome, and get the 〈◊〉. 〈◊〉 thanks I say for this, adding prayers and supplycations for yourselves, that it may please God to give you the like faith and grace, to trust only unto the death of his dear some, as he gave unto them. For as they be gone, so must we: & the devil will be as ready 〈◊〉 tempt us as he was then, and our sins will light as heavy upon us as theirs did upon them: And we are as weak and unable to resist as were they. Pray therefore that we may have grace to die in the same saith of Christ as they did, and at the latter day be raised with 〈◊〉, Isaac and Jacob, and be partakers with Christ in the kingdom of heaven: for this and grace, 〈◊〉 us say the Lords prayer. Tunc abeuntes. Tunc, It hangeth ou a text before. Christ told them a similitude that the kingdom of heaven is like to a king that made a bridal to his senne, he married his son, and sent his servants out to bid his gests. Well they would not come although he had made great preparing and much cost for them: ambition, covetousness, and cruelty would not let them come. Then he sent his warriors and destroyed them: and again sent other servants to bid gests to his bridal, hand over head come who would. They did his bidding, & the 〈◊〉 was full of gests. The king now would view his 〈◊〉: & finding there one not clad in marrying garments, he asked him: friend how camest thou here, not having a marriage garment? And commanded to bind him hand & foot, & cast him into utter darkness: there was wailing & grinding of teeth. For many 〈◊〉 called and few be chosen. Now Christ expoundeth this. The kingdom of heaven is preaching of the Gospel. This marriage is the joining of Christ & his church, which was begun by Christ hear in earth, and shall continue to the end of the world. The bidders of his 〈◊〉 to the 〈◊〉. gests are preachers, but here are so many lets and hindrances: covetis is a let, ambition is a let, cruelty is the greatest let. For they bet his servants, broke their heads, yea 〈◊〉 them, which 〈◊〉 them to this bridal. With this the king was angry, and sent his men of war to destroy those unthankful people. Was he not angry with covetousness and with ambition? Yes he is angry with covetous men, with ambitious men: But most of all with cruelty This is an anger above common anger, when men be not only 〈◊〉, but also add cruelty to persecute the preachers, that cometh to call us to this marriage. This toucheth God so nigh, that he sayeth. Qui vos audit me audit. This cruelty the king would not leave unpunished, but sent forth his men of war. They are called his men of war, his men, his men, for wars come at his command dement. Titus and 〈◊〉 sent of God to punish those covetous Jews, ambitious Jews, cruel Jew's that would not credit Christ, nor believe the preaching of salvation. Now in war, what 〈◊〉 so ever get the victory, that is The victory 〈◊〉 Gods. God's part, that is God's host. Nabuchodonosor was an evil man, a wicked man, yet was he sent of God to punish the stubborn and covetous Jews for their ambition, and cruelty, and forsaking gods most holy word: And he is called in scripture God's servant. It is no good argument. He hath the victory, Ergo he is a good man. But this is a good argument. He hath the victory, Ergo God was on his side, and by him punished the contrary part. The preachers called good and bad. They can do no more but call, God is he that must bring in, God must open the hearts, as it is in the Acts of the Apostles. When Paul preached to the women, there was a silk woman Cuius cor deus aperu it, whose heart God opened. None could open it but God. Paul could but only preach, God must work, God must do the thing in wardly. But good and bad came. Therefore the preaching is likened to a Fisher's net, that taketh good The 〈◊〉 of the net. fish and bad, and draweth all to the shore. In the whole multitude that profess the Gospel, all be not good, all cannot away with the mortifying of their flesh, they will with good will bear the name of Christians, of gospelers, but to do the deeds they grudge they repine, they can not 〈◊〉 with it. A 'mong the Apostles, all were not honest, nay, one was a devil, So among so great number of gospelers divers 〈◊〉 of Gospelers. some are card gospelers, some are dise gospelers, some pot gospelers, all are not good, all seek not amendment of life. Then cometh the king to see his gests. And findeth one not having the marriage garment, and saith to him: Friend how camest thou hither, and hast not the marriage garment? Faith is the marriage garment, not a feigned faith without The 〈◊〉 〈◊〉. good living, but faith that worketh by love. He was blamed because he professed one thing, and was in deed another. Why did he not blame the preachers? There was no fault in them, they did their duties, they had no further commandment but to call them to the marriage. The garment he should have provided himself. Therefore he quarreleth not with the preachers: what both this fellow here? Why suffered ye him to enter? etc. for their commission extended no further but only to call him. Many are grieved that there is so 〈◊〉 fruit of their preaching. And when as they are 〈◊〉: why do you not preach having so great gifts given you of God? I would preach say they, but I see so little fruit, so little amendment of life, that it maketh me weary. I naughty answer, a very naughty answer. Thou art troubled with that God A good lesson for preachers. gave thee no charge of, and leavest undone, that thou art charged with. God commandeth thee to preach, and Si non 〈◊〉 fueris. If thou speak not, if thou warn not the wicked that they turn and amend, they shall perish in their iniquities. Sanguinem autem eius de manu tua requiram. This terte nippeth, this pincheth, this toucheth the quick. He shall die in his wickedness, but I will require his blood at thy hand. hearken well to this, mark it well ye curates, I will ask his blood at thy hand. If you do not your office, if ye teach not the people, & warn them not, You shall be damned for it. If you do your office, you are discharged. Tuam anim tuam liberasti. Learn to discharge 〈◊〉. Warn them therefore to leave their wickedness, their covetise, their ambition, their cruelty, unmercifulness. etc. and thou hast saved thine own soul. For there was no quarrel with the preachers, but he was cast in prison, where was weeping and wailing, and grinding of teeth: these were his delicates. Multi sunt vocati, Many are called, but few are chosen. To this parable now 〈◊〉 this gospel. Tune Pharisei abeuntes. Pharisei was a sect of religion among the Jew's most exquisite, perfect, holy, and learned, and were 〈◊〉 most godly men, even such as in holiness excelled all other, as our Monks were of late among us, and be yet in other places. They were in God's bosom, even at heaven gates in the sight of that world: But in wardly superstitious, 〈◊〉 name changed. feigned, holo wherted, dissimulers. Now at this time I know none more like them; than the hypocritical hollow hearted 〈◊〉. The name is changed, but the thing remaineth: Therefore they may well be called by the name, that keep the thing. These were enemies to Christ and his doctrine. They would be ordered by old wont, customs, forefathers: and so maintain their traditions set aside the commandments of God, refused Christ, and his word. S. Luke hath obseruantes observants, that is watchers, toters, spies, much like the obseruaunte friars, the barefoot friars, that were here, which in deed were the Bishop of The pops 〈◊〉 Rome's spies, watching in every country, what was said or done against him. He had it by and by, by one or other of his spies, they 〈◊〉 his men all together, his posts to work against the Regality. In the court, in the noble men's houses, at every merchants house, those observants were spying, toting, and looking watching & catching what they might hear or see against the sea of Rome. Take heed of these observants. To understand the word obseruantes mark what the poet sayeth in his comedy. Obserua dawm, 〈◊〉 heed, be ware and mark dawm, for they will be stirring in every town, in everygentelmans' house, yea at their very tables: well, be wise, beware of them. Inierunt 〈◊〉. They took a counsel, some goodly thing, some weighty matter, I am sure, that these holy fathers consult upon. It must needs be for the common wealth, and the profit of many, that these holy fathers come together for. It was to snarl or trap him in his words. This was their device, this was their counsel. To this end they gather such a compa ny of holy fathers. I council, a council. Bonum est concilium said one. 〈◊〉 mary quoth another: sed bonorum. A council is good, yea sir if it be of good men. For else what is a council, if it be wicked, of wicked men? If they say: This was done by a counsel, determined in a counsel, what is it the better, if the council be wicked? Nicene council was gathered of a great number of Bishops and learned men: yet had not one man been, they had determined contrary 〈◊〉 〈◊〉 prcuailed alone. to god's word. They were minded, & ernesilye bend to make a decree that no priess should marry: but one old man, & unmarried himself, 〈◊〉 that act, & turned the counsels mind: so that they 〈◊〉 not with that decree. And why? more credence is to be given to one man having the holy word of god for him, then to r. thousand without the word If it agree with God's word, it is to be received: if it agree not, it is not to be received, though a 〈◊〉, yea though an angel from heaven had determined it. Truth it is that Christ granteth to a congregation gathered in his name, to be amongs them, yea though it be but. two. or iii. There is as much granted to. two. or three, as to ten thousand, so they come in Christ's name. Vbiduo vel tres congregati sunt in nomine meo, ibi sum in medio eorum. In nomine meo, much wickedness is done. In nomine domini, when they come together, selling their own private lust, pleasures, and ambicyous desires, it is not in in nomine domini, But to seek God's glory, Christ's glory, Christ's true religion, that is in nomi ne Christi, and then they are to be hard. But what was these men's counsel? Vt illaquearent eum in sermone. To snarl or tangle him in his words, tooters and watchers to catch him in his word, that they might enforce somewhat against him: Non est concilium adversus dominum: These were wily pies, sleyghtye children, children of the world, and craftily they handled their matters. Miserunt discipulos suos cum Herodianis. They would not go themselves, lest they might have been known, but he knew not their disciples as they thought. And they went not alone, but had with them Herodes Sowdiers, Herodes favourers. This Herod was an 〈◊〉, and was appointed by the Romans to govern the Jews, and to gather the tribute money. Therefore he was hated among that Jews & so were those that favoured the Romans part, and in does deign they were called Herodians. Now was the time come, that the holy Patriarch prophesied, that the Sceptre and kingdom was removed, and Christ was borne. Agreement against God. This they should have marked, and received his doctrine. But they went about to destroy him, and therefore they brought the Herodians with them, Here now is an agreement in wickedness between the Phariseis and the Herodians: against the truth, against christ, against God's word they agree together, where as in deed neither loved other, but hated each other as a toad. So, many now adays of our Phariseis Papists, in destroying the truth they agree wonders well: where as in private matters, they hate one another as a toad. Here comes me now these holy fathers from their council, and send their Disciples with the Herodians: mark their behaniour, and mark Christ's behaviour. They come louting and with low courtesy, as though they would creep into his bosom: as for Herod's men, they meddle not, bud stand by to hear the tale as witnesses, and if he should speak any thing amiss, be ready to lay hands upon him. They would fain rid him and destroy Thus have their successors done 〈◊〉 sense. him, but they would turn the envy of the deed upon Herode, so that they would be seen faultless. It had been more meet for them to have counselled how to amend their faults and to have come to christ, to learn his doctrine, then to study maliciously to trap him, and to destroy him. What said they? Magister scimus quod verax es. etc. Master we know that thou art a true man, and teachest the way of God truly, master we know that thou art 〈◊〉 truth, & thou tellest the very truth, and sparest for no man. Thou art plain Tomme truth. Goodly words, but out of a cankered stomach and malicious heart. Smiling speakers creep into a man's bosom, they love and all to love him, they favour his word and call him Subtle 〈◊〉 pentes. Master, and yet would gladly see him hanged. These are in deed Hypocrites, one in heart and another in mouth. We know that thou art a true man. Et viam dei in veritate doces. Yea this is God's way taught truly. There is God's way and man's way: Many teach men's way, but that should not be: we should learn viam dei, God's way, and that truly, without mirture, temperature, blaunching, powdering. Many teach God's way, and shall preach a very good and 〈◊〉, godly Sermon, but at the last they will have a blanched almond, one little peace of Popery patched in, to powder their matter with, for their own lucre & glory. They make a mingling of the way of God and man's way together, a mingle mangle as men serve pigs in my country. Christ did not so. He taught the way of god truly without mixture powdering, or blaunching. These be the properties of all true preachers, that these confess to be in Christ. It was true every word that they spoke. 〈◊〉 is our master appointed of god, he was true & taught God's way, not man's way: truly, not blaunching it with man's doctrine. So should we preachers be true men. Preachers of God's way, truly, truly, without regard of person: That is for no man's pleasure corrupting the word, or mingle mangle the word with man's inventions and traditions. Here may patrons of benefices learn upon what manner a man they should bestow their benefice. Upon a true man, a teacher. He may not be to learn, and a scholar when he should teach other, but one learned, able to teach, able and well willing to discharge his cure. But what do you patrons? Sell your benefices, or give them to your servants Patrons of benefices. for their service, for keeping of hounds, hawks, for making of your gardens. These patrons regard no souls, neither their own, nor other men's. what care they for souls, so they have money, though they perish, though they go to the Devil? Where as in deed the office of a patron is to have a care, a zeal, a vigilant eye for soul health, & to provide for his churches, that he is patron of, that they might be taught in God's word. Truly many now a days, strive to be patrons of benefices, and go to the law who should be patron. And what strive they for think ye? Even which of them shall go to the Devil first. For they regard not soul health, nor the office of preaching, the office of salvation: where as in deed therefore are they patrons to look to it & to see it be provided for. God of his goodness & almighty power, might ordain otherways & means of Wherefore 〈◊〉 do strive. salvation: but this office of preaching is it that God hath ordained, as Saint Paul sayeth. Cum non cognoverit mundus per sapientiam deum, placuit deo per stultitiam praedicationis saluos facere credentes. Where as the world by his wisdom knew not God, it pleased God by foolish preaching to save credentes, those that believe, per stultitiam praedicationis, by foo lishues of preaching, or foolish preaching, it maketh no matter. Not that it was foolish in deed, but that the wisemen of the world did so esteem and take the preaching of the gospel, whereas in deed it is most godly wisdom: and the preaching office, is the office of salvation, and the only means that God hath appointed to salvation. Credentes. Those The office of salvation, that believe be saved by this holy office of preaching. I would wish it were better looked unto, and provided for, and that patrons and bishops should see more 〈◊〉 to it, then hath been done afore time: I would ask no more diligence to this office of salvation, than men are wont to bestow upon these worldly pleasures and lucre or commo ditties. Nay would they bestow but the half labour and pains, and some little part of the expenses, it were well. To consider what hath been plucked from abbeys, colleges, and chaanutries: it is marvel no more to be bestowed up on this holy office of salvation. It may well be said by us that the Lord complaineth by his Prophet. Domus mea deserta, vosfestinatis unusquisque in domum suam. What is Christ's house but christian souls? but who maketh any provision for them? every man scrapeth and getteth Christensoules' are Christ's house. together for this bodily house, but the soul health is neglected, schools are not maintained, scholars have not ex hibition, the preaching office decayeth: men provide lands and riches for their children, but this most necessary office, they for the most part, neglect. very few there be that hell peth poor scholars, that setteth their children to school to learn the word of God, and to make a provision for the age to come. This notwithstanding is the only way to shall vation, God will not devise any new way as far as I perceive, but would have us to use this way ordained all ready. This preaching way we ought to use, and not to look for any new way; this office of salvation we ought to main teyne, & not look for any other. My request is that ye would bestow as much to the maintenance of this necessary office God will 〈◊〉 no new way. of salvation, as ye were wont to bestow in times passed upon Romish trifles and things of man's traditions. Nether do I now speak for myself and my covent, as the 〈◊〉 Friars were wont to do. I have enough, I thank God, and I need not to beg. I would every preacher were as well provided as myself thorough this Realm, as in deed I think them as well worthy as myself. I wish (I say) ye would bestow as much upon this necessary office of salvation, as in times passed ye bestowed Father 〈◊〉 wish. in Pilgrimage, in Images, in gild, painting, in 〈◊〉, Diriges, Trenfauls, chantries and such vain things of the romish Pharyseis and Papists inventing. Ye would do that without calling, and to this will you not be ready when ye be called. If it be no better in time to come, than hitherto looked unto, than England will at What a charge hangeth upon the 〈◊〉 of preaching. the last be wail it, Christ knew what a charge hangeth upon this necessary office of preaching the office of salvation, and therefore most earnestly applied it himself. And when he chose his twelve Apostles to send them forth unto this office, he first prayed all the night. He being God almighty with the father, might have given all gifts fit for this office, but to teach us, he would first pray all night. Here is good matter for Bishops and patrons to look upon, and not to regard so little whom they give their benefice unto, or whom they admit to cure the fowls they have charge of. A notable example. christ Note this ye patrons. prayed all night, or he would send them forth, or he would put them in this preachig office, this most necessary office of salvation. For he saw that they had need of great zeal to God, and to soul health, that should take upon them to keep souls, and a boolde courage and spirit that should rebuke the world of their sin and 〈◊〉, Many will choose now such a Curate for their souls as they may call fool, rather than one that shall rebuke their covetise ambition, unmercifulness, uncharitableness, that shallbe sober, discrite, apt to reprove, and resist the again sayers, with the word of God. These be the properties of every good preacher, to be The properties of a good preacher. a true man, to teach, not dreams, nor inventions of of men, but viam dei in veritate, the way of God truly. And not to regard the parsonage of man. Not to creep into his bosom, to claw his back, to say to the wicked, he doth well, for filthy lukers sake. Ah these flatterers no greater myschyse in the common wealth then these flatterers. But who would have discerned this but our saviour jesus Christ? He spread them out and knew all their malicious hearts, their uncharitable hearts, their dissimuling hearts and said; Quid me tentatis hypocritae. Hypocrites, Hypocrites, Hypocrites, one in heart, another in mouth, fair in pretence, but full of mischief, and 〈◊〉 hearted within. He saw what was within. Hypocrites. Then have at ye, ye Hypocrites, they put forth their question. Licet censum dare Coesarian non? A perilous question to answer to. This was the fruit of their counsel, and this was the snare laid for him, what should he do now? hold his peace? That had been a slander to his doctrine. They would have said: loo, how ignorant he is in the law that hath no answer to this simple & plain question. If he affirm & bid pay the tribute, he shall incur the hatred of the people, & seem to A dangerous question. to speak in the favour of the Romans. If he would have denied it. Then had they that they sought. The Herodians were ready to lay hands upon him, to have him to Bocardo, to prison with him, a traitor that speaketh against Caesar, away with this seditious fellow. O Lord what peril is it to have to do with these Hypocrites? Who could have scaped this snare, but christ only which is the wisdom of the father, and knew all their malicyousnes and crafty sleights? And as he then by his wisdom overcame them, so now douties he giveth wisdom to all his, to spy out and beware of 〈◊〉 subtle God 〈◊〉 wisdom. crafts. For such trains, traps, snares and sutleties, as these Pharisees laid for christ, such have our Pharisaical Papists laid for Christ's preachers. But he mer cyfully ever fulfilled his promise, dabo os & sapientiam, cui non possunt resistere omnes adversarii vestri. I will (saith christ) give mouth and wisdom, which all your adversaries shall not be able to resist. They shall not be tongue tied, they have their answer, yea so wise that their adversaries shall not be able to resist. They may well oppress it here in this world with power, but they can not be able to overcome it with arguments of truth, no, all the pack of adversaries with all their subtleties, snares, and gins. They may rail upon it, as in many places lewd fellows do against priests marriages. That Dame his wife, his whore, etc. But they can not deny it by any scripture, but that the Marriage of 〈◊〉. marriage of priests is as good and godly, as the marriage of any other man. For wedlock is honourable among all men. And the wedded bed undetyled. And to avoid fornication, let 〈◊〉 man have his own wife. Well, let them rail, let them do what they can against the truth, 〈◊〉 〈◊〉: mark the end. Look upon the end. The end is, all adversaries of the truth must be confounded and come to naught, neither shall they be able to resist it. And though the poor Disciples be troubled, vexed, and persecused, mark the end. The highest promotion that God can bring his unto in this life is to suffer for his truth. And it is the greatest setting forth of his word, it is God's seed: And one suffering for the truth, turneth more than a thousand Sermons. I will tell you an example of this, how God giveth mouth and wisdom. I was once in examination before five or six 〈◊〉, Father Latimers' 〈◊〉. where I had much turmoiling: every week thrice I came to examynations, and many snares and 〈◊〉 were 〈◊〉 to get some thing. Now God knoweth I was ignorant of the law, but that God gave me answer and wisdom what I should speak. It was God in deed, for else I had never escaped them. At the last I was brought forth to be examined, into a chamber hanged with arras, where I was before wont to be examined, but now at this time the chamber was somewhat altered. For where as before there was wont ever to be a fire in the chimney, now the fire was taken away, 〈◊〉 an Arrace hanging hanged over the chimney, and the table stood near the chymneyes end, so that I stood between the Table and the chymneyes end. There was among these Bishops that examined me, one with whom I have been very familiar, and took him for my great friend, an aged man, and he sat next the table end. Then among all other questions, he put forth one, a very subtle and 〈◊〉 one, and such one in deed, as I could not think so great danger in. And when I should make annswer, I pray you master Latimer said he, speak out, I am very thick of hearing, and here be many that sit far of. I marveled at this, that I was bidden speak out, and began to 〈◊〉, and gave an ear to the chimney. And sir there I heard a 〈◊〉 walking in the chimney behind the cloth. They had appointed one there to write all mine answers, for they made sure work that I should not start from them: there was no starting from them. God was my good Lord, and gave me answer, I could naver 〈◊〉 have scayed it. The question was this: Master Latimer, do you not think on your conscience that you have been suspected of heresy? A subtle question, A subtle 〈◊〉 a very subtle question. There was no holding of peace would serve. To hold my peace had been to grant myself faulty. To answer, it was every way full of danger. But God which alway hath given me answer, helped me, or else I could never have escaped it, and delivered me from their hands. Many one have had the 〈◊〉 gracious deliverance, and been endued with god's wisdom & god's spirit, which all their adversaries can not be able to resist. Ostendite mihi 〈◊〉 census. Show me said he a penny of the tribute 〈◊〉. They laid snares to destroy them, but he overturneth the in their own traps. Qui comprehendit tastutos in fallacia eorum. He taketh the craf ty in their own subtle gins and snares, but not maliciously to destroy them, as they malitiosly would have seen him hanged, but mercifully to turn them from their wicked imaginations, that they might consider that no wisdom, no subtle crafts, nor Counsel is against the Lord, and so repent and become new men. At 〈◊〉 〈◊〉: illi denarium. And they brought him a denari, a piece of their currant coin, that was worth x. of our usual pence, such another piece as our 〈◊〉. And he said. Cuius est imago 〈◊〉 & super scriptio? dicunt 〈◊〉 〈◊〉, whose Image is this, and superscription: They said Ceasers, for now was jewerye brought under the bondage of the Romans, and therefore used they the Roman coin, that had upon it doth Caesar's image, and Caesar's superscription. Then answered jesus. 〈◊〉 ergo quae 〈◊〉 Caesaris Caesari, & quae sunt dei Deo. pay to Ceasar that is due to Ceasar and to God that which is due to God. Make not a mingle mangle of them, but give to God his own, give to Ceasar his own. To GOD give thy soul, thy faith, thy hoop, thy obedient mind to keep his word and frame thy life there after. To Ceasar give tribute, Tax, Subsidy, and all other duties 〈◊〉 to him, as to have him in thy honour and reverence, to obey his just laws and right wise commandments give 〈◊〉 〈◊〉 own. etc. But because the time is paste, I will hear make an end for this fore noon, desiring you to pray to God for his help, for at after noon I purpose to begin again at this text, and to go forth as God shall give me his grace. Now let us all say together the lords prayer. Our 〈◊〉 which art in heaven. etc. ¶ The residue of the Gospel. declared at after none by master Latimer. Reddite caesari quae sunt Caesaris, & quae sunt, dei, Deo. Yield to Ceasar, that belongeth to Ceasar and to God, that belongeth to God, ye may perceive by that we have said, who spoke these words, and upon what occa zion they were spoken. Our saviour Christ spoke them to the tempting Pharisees, to the crafty and subtle hollow hearted Pharisees, willing them to know their duty by their own confession, and to give to Ceasar his duty, and to God his duty. Our saviour Christ spoke them. If he spoke them, we ought to regard them. Regard them I say and make much of them, for though they were then spoken to them, yet in them they were spoken to all the world, I use to make a rehearsal of that I spoke before, but because the time is short, I will omit it. The service must be dòne, and the day goeth fast away. Therefore I will to my matter, and leave the rehearsal. These words be words of great importance, and would well be considered: for he that doth this, receiveth great benefits by it, but he that doth it not incurreth great damage and danger. The occasion was a counsel taken among these holy fathers to snarl Christ, a good and charitable deed, yet were they holy men, holy fathers, full of 〈◊〉 up to the hard ears. This they learned in their council, and this now they set on brooch. But Christ now causeth them to They 〈◊〉 their own question. make answer to their own question, as he also did a little before. When he was come up into jerusalem, and had driven out the buyers and sellers in the temple. The Archpharises, provincials and Abbots Pharisees, came stoutly to him as he was preaching in the Temple, and said to him: Qua authoritate ista facis? aut quis dedit tibi istam aut horitatem? By what authority dost thou these things? who hath given thee this authority? We have the rule of the people of god we have given thee no such authority. A wondrous thing, Christ had testimony of his father. This is my beloved son hear him. John had born him witness, saying. 〈◊〉 the Lamb of God, that taketh away the sins of that world, his works and miracles were testimonies that his doctrine was of God, well, all this will not serve. He must have licence of these holy fathers, or else all is nothing worth, Christ answered not directly to their question, but asked them another question, & made them give answer a 〈◊〉 themselves, & as it were with one wedge dryved out another. The baptism of John, was it of God: or of man? Was John sent of God, had he his authority of god or of man? Here he driveth them to confess his doctrine to be of God. For John whom they could not deny to have been sent from god, bare witness that his doctrine was 〈◊〉. If they had confessed this, he would have inferred; why believe ye him not? If they should have said John was not of god: then would all that people have been against them, yea in a horlye burly have stoned them. This they considered within themselves, and yet their malicious hearts would not bear it to confess the truth, nay rather like wise gentle The 〈◊〉 confess ignorancy. men they answered. We know not, we cannot tell. These Arch Pharisees thought nothing might be done, or taught without their licence, nor otherwise, but as they pleased to interpreat. They were like our religion & clergy, that thought nothing mought be taught, but as they pleased. They would pay no tribute, tax nor tribute. They had their Immunities, privileges and grants from the Roman bishop. And to maintain this, they alleged many scriptures as thus, Nolite tarigere Christos meos, which is touch not mine anointed or consecrated people, which words the Lord spoke by the Israelites in Egipte, warning king Pharaoh to leave and cease from persecuting that Israelites, & it maketh as much for our cleargyes immunity, A good proof. and proveth it as well, as if a man alleged, Quem terra pontus to prove that an Ape hath a tail. Well, they answered. Cesaris, Lesars', they confessed it was Lesars' money, and Lesars' image and writing upon it: hear Christ compelled them to make answer unto their own question. And if envy should arise, to take it themself. For they con fessed it to be Caesar's. Then said he. give to Lesar that which is Caesar's, and to God that is due to God. This answer of Christ I would have you all to learn: give to your Caesar to your king, to our most noble king Edward give to our Ceasar. our Ceasar, our king and magistrate appointed, and given to us of God, give to him that which is due to him. This is a commandment of God, as are these: Thou shalt not murder, thou shalt not steal, nor bear false witness against thy neighbours. And as thou art bound upon peril of thy soul to obey the other, so upon peril of thy soul thou art bound to obey and keep this. Look well upon give, is an he vy word to some. it, for it is upon peril of thy soul. date, give, give, a heavy word to a covetous heart, to a rebellious heart, they would not hear Reddite or date, pay or give, but take, catch keep fast. We are all bound to live in obedience unto our king, under his just and rightwise laws and commandments. Christ came in deed to deliver us from burdens and bondage, but that was not from civil and politic laws and obedience. He came to deliver us from the greatest bondage that can be, from sin and damnation. The heaviest burden that Sin is the 〈◊〉 〈◊〉. can be, is sin, and in comparison of it, all other burdens are but light and easy matters to bear. Therefore Christ came to deliver us from that, and gave his body to be torn upon the cross for that. Neither could any work or law, or sacrifice redeem us from that, but Christ only. I never preached in Lincoln shire afore, nor came here afore, save once when I went to take orders at Lincoln, which was a good while a go, therefore I can not say much of Lyncolne shire, for I know it not, but I dare say, if Lincoln shire be Lincoln shire. as other places that I know, this text condemneth a great many of Lincoln shire, and driveth them down to hell for breaking of this commandment: give to Ceasar that which is due to Caesar, and to God that which is due to god. The office of a magistrate is grounded upon God's word, and is plainly described of S. Paul, writing unto the Romans, where he showeth that all souls, that is to say, all men ought to obey the magistrates, for they are ordained of God, and to resist them, is to resist against God. For he is Gods minister ordained to punish the wicked and to maintain the good. Wherefore we ought to pay to him tribute, custom, Taxes and other things that he requireth upon us, as Christ sayeth here, Reddite give to Cesar. How much we should give, he defineth not, but leaveth it to Caesar's officers to determine, and to his counsel to appoint. Christ was not the Emperors treasurer, therefore Christ was not Lord treasurer. he meddled not with that point, but left it the treasurer to define and determine. He went about another vocation, to preach unto the people their duty, and to obey their Princes, Kings, Emperors and magistrates, and to bid them give that the king requireth of them, not to appoint a king what he shall require of them. It is meet for every man to keep his own vocation, and diligently walk in it, and with faithfulness to study to be occupied in that God hath called him unto, and not to be busy in that God hath not called him unto. Therefore sayeth Christ: give to Ceasar, but he appointeth not how much, for that should his treasurer know, and should warn him of it, when he hath enough, that the people be not oppressed with unnecessary burdens, nor that the kings treasures be to seek, when they should be occupied. The king must have his treasures afore hand, what chance so ever come suddenly. It is no reason when the The treasurers duty. king should occupy his treasure in maintenance of a common wealth, in defence of a country, in maintaining of his wars, that then his money should be in thy purse to seek and ungathered. Nay he must have it in a readiness, at hand, that it be not to seek. And he must have as much as is necessary for him. For so much is due to a king as is necessary, and so much may he require by the law of God, and take of his commons is as necessary. And that must not 〈◊〉 much a 〈◊〉 may take. thou nor I that are subjects appoint, but the king himself must appoint it, his counsel must appoint it, we must give it, we must pay it, for it is due to the king, & upon peril of thy soul thou must pay it. And as he that taketh my tippet or my cloak doth me wrong and is a thief: so he that doth not pay to the king that is his due, without fraud or guile, doth the king wrong, and is in peril of his soul for so doing. Well, mark it well now, and see whether this text be a nipping text for covetous men or no: give to Caesar, that is due to Ceasar. When the parliament, the high court of this realm is gathered together, & there it is determined that every man shall 〈◊〉 a rv. part of his goods to the King: Then commissions come forth, & he that in sight of men in his cattle, corn, sheep, and other goods is worth an. C. Twenty pound men to the 〈◊〉. mark or an. C. pound, will set himself at x. pound. he will be worth no more to the king but after x. pound. Tell me now whether this be theft or no? His cattle, corn, sheep in every man's eyes shallbe worth. two. C. pound besides other things, as money and plate, and he will marry his daughter and give with her. iiii. or v. C. marks, and yet at the valuation he will be a xx. pound man. doth he give to Cesar that which is due to Cesar? Doth he not rather rob the king of his bond duty and 〈◊〉 that he ought to the king? yes it is very theft, and thou mightest with as good conscience take my cloak or my tippet from me, as so unjustly take or withhold from the king that which the parliament hath given unto the king, it is thy bound duty to pay him truly that which is granuted for it is due debt, and upon peril of thy soul thou art boud to obey it. 〈◊〉 I will say more. If the king should require of the an unjust request, yet art thou bound to pay it, and not resist nor rebel against the king. The king in deed is in peril of his soul, for asking of an The king map 〈◊〉 unjust, unjust request, and God will in his due time reckon with him for it: but thou must obey thy king, and not take upon thee to judge him, God is the kings judge, and doubtless will grievously punish him, if he do any thing unrighteously. Therefore pray thou for thy king, and pay him his duty, and disobey him not. And know this, that when so ever there is any injust exaction laid upon thee, it is a plague and punishment for thy sin, as all other plagues are, as are hunger, dearth, pestilence and such other. We marvel, we are plagued as we be, and I think berely this unjust & unfaithful dealing with our princes, is one great cause of our plague: look therefore every man upon his 〈◊〉. One cause 〈◊〉 〈◊〉. Ye shall not be judged by worldly policy at the latter day, but by God's word. Sermo quem locutus sum vobis, ipse judicabit vos in novissimo die. The word that I have spoken to you, that shall judge you at the latter day. Look well no we, every man upon his conscience, and see whether he have done this commandment of God: give to your king, that which is due to him, and he that findeth himself guilty, let him amend in time to come. This is hard gear and sore gear thou wilt say, give, give, I have wife and children and great charge: well I shall tell thee, it minisheth not thy stock one farthing at the years end. hearken what God saith. Si audieritis verba mea. If you will hear my To give 〈◊〉 not 〈◊〉 the stock. words saith God, and keep that I command thee, I will bless thee, and Si non audieritis. If ye will not hear my words, and do my commandments, thou shalt be cursed etc. What is blessing, not wagging of the syngers, as our bishops were wont, but it is. I will favour thee and increase thy goods, thy corn, thy cattle, thy Ox, thy sheep, and in all thy business thou shalt prosper and go, forward. And what is the curse, but to be out of God's Blessing and cursing. favour, I will impoverish thee, thy corn, thy cattle, thy Ox, thy sheep shall not prosper, what thou takest in hand, it shall not go forward. This was not taught in times past, men had pilgrimages, Images, Masses, Trentals etc. but I would have you muse of these two points, cursed, if thou hear not God's word, commanding thee to pay thy duty to the king, and blessed if thou hear it and keep it, I would have you to muse of these two things. Causes of 〈◊〉. That it shall not minish thy stock. Show me one man in all England that is the poorer for paying the king his duty, for being a true dealing man, a good alms man etc. Many have come to poverty by dicing, carding, riot, whore doom and such like. But never no man by truth, mercy, alms, right dealing with the king. In the cardinals time men were put to their oaths to swear what they were worth. It was a fore thing, and a thing I would wish not to be followed. O Lord what perjury was in England by that swearing, I think this realm fareth the worse yet for that perjury. For doubtless many one willingly and wittingly forswore themselves at that time. It is a dear time thou wilt say, and men have much a do to live, therefore it is a good policy to set myself much less than I am, well, that is thy worldly policy, and with it thou runnest into the curse of God for breaking his word and commandment: give to Ceasar, that which is due to Ceasar. I will tell thee a good policy to keep thy stock, and to maintain thine estate, not a policy of the world, but of God's word, and it is this. Quaerite primum regnum dei, & institiam eius, & baec omnia a diicienturvobis, seek first the kingdom of God, & 〈◊〉 〈◊〉 to maintain the stock. the righteousness of it, and all these things shallbe plenteously given to you. Dost thou not believe this to be true? is Christ an hollow man, an untrue man, a dissembler? The Pharisees make him a true man, and we make him a false harlot. He is a true man, and his words and promise are true. Nay we be false hollow hearted, and therefore justly punished. For if we would credit his words, it should without doubt be given us a boundantly upon heaps, yea more than we could desire. When we pray for things unto almighty God, what ask we, do we ask forth with at that first chop our necessaries? Nay The right order of prayer. Christ taught us first to pray: Our father which art in heaven, hallowed by thy name, thy kingdom come, thy will be done in earth as it is in heaven. etc. first we pray these petitions, for faith, hope, and charity, that God's honour may in all things be set out among us, and then we pray after for bodily things. But we now leave these petitions, and would be in panem nostrum at the first dash, we would have our day lie bread at the first chop, & so we have that, we force little of the other. We will not say in words that we think God false, but in deeds we plainly affirm it, for we trust him 〈◊〉, neither believe his promise when he biddeth us, 〈◊〉 give, I will bless ye, I will make good my word. Nay nay, we will scrape and scraule, and catch and pull to us all that we may get. Alii dividunt sua, & ditiores fiunt, alii rapiunt non suae et semper in egestate sunt. Some men (saith Solomon) divides their own goods, they pay the king his duty, every man his Note this well. own, give alms, & yet are more richer, they have enough and enough. Other, rob other men, cratch and scrape all that they may come by, never content, never enough, heap to heap, & yet are they all way beggars. Qui 〈◊〉 impignabitur, he that blesseth shall be fat and wealthy. He that blesseth (not with wagging his fingers) but helping the poor people, he shall be blessed and ever have enough, god will bless him, God will increase him. And in deed so 〈◊〉 men to consider their gifts and goods to be given. utillorum copia, aliorum succurrat inopie. That their abundance might secure the necessity, poverty, and misery of their poor neighbours, and not to waste it, consume it in riot and excess, but in deeds of mercy, Learn 〈◊〉 spend thy goods. in deeds of charity and pity upon the poor. Qui miseretur pauperis, feneratur domino. He that hath mercy upon the poor, he dareth upon usury unto the Lord. This is a good usury, to make God thy debtor. Many dareth upon worldly usury, Good usury. which surely is a very wicked thing, and God forbiddeth it. But this usury God commandeth and promiseth to supply the lack of it in thy coffers. He will be debtor, he will be pay 〈◊〉. Thou shalt not find thy stock diminished at that years end by keeping God's commandment, but rather blessed & increased. give therefore unto the king, that is due unto the king, Et que sunt dei deo, and give to God that which is Gods. What is Gods? That I give at Gods bidding. The tithes, Things du to God. oblations, first borne of beasts, and sacrifice cattle, which all God appointed unto the Jews to the maintenance of their church ministers of the clergy, poor widows, fatherless children, maintenance of poor scholars. This was the cause that God assigned the jews to pay their tithes, and until the coming of Christ, they were due by God's law, and might by the law given to Moses be claimed. But now that law is at an end, neither can they be claimed any more by that law. Notwithstanding now in the time of the new Testament, the Princes be bound to provide a sufficient living for the ministers, as Saint Paul saith: Qui 〈◊〉 predicant de 〈◊〉 vivant: They that preach the Gospel, this is the The Minister must be provided for ministry of salvation, preaching of the Gospel, and unto such ministers, ye be bound to give a sufficient living. communicate Catechizanti in omnibus bonis, give part to him that teacheth you in all good things, give him part of all your goods, see he have sufficient living. But who shall appoint him a sufficient living? himself? nay, who then? you? nay neither. The King must appoint him sufficiently to live upon. For I think verily there are a great many, which if the ministers should have no living, but at their appointment: he should not have clouttinglether to piece his shoes with, no not clouting leather to his shoes. The King therefore must appoint the ministers The King must appoint that ministers 〈◊〉. their livings by his law, and that living that the King appointeth, they must claim, and you must pay it to them truly, for it is their duty & it is theft to withdraw it or 〈◊〉 it from them. For God commandeth you to obey your king's laws, and by the same laws the King giveth the minister his tithes and other duties, therefore upon peril of thy 〈◊〉 thou art bound to obey thy King and to pay to thy Curate that tithe that thou art commanded. But some will say, our Curate Have no respect to the person. is nought, an asshead, a dodipoll, a lackelatin and can do nothing: Shall I pay him my tithes that doth us no good, nor none will do: Yea I say thou must pay him his duty, and if he be such a one, complain to the Bishop. We have complained to the ordinary, & he is as negligent as he. Complain to the council, sir so have we done, but no remedy can be had. Well I can tell where thou shalt complain. Complain to god, he will surely hear thee, he will cemedy it. Christ saw the people lying, tanquam oves non habentes pastors. As sheep having no shepherd. They had Bishops, scryhes and Pharisees, curates in name a great many, yet were they tanquam oves non habentes postorem, as sheep having no shepherd, what is that to say? they had no true teachers, they had no preachers of the law of God to them. What remedy taught Christ for it, withdraw their livings? Nay. Make 〈◊〉? nay, but, 〈◊〉 dominum messis, pray that Lord of harvest Pray, pray. Prayer is the remedy that never faileth, when all A mean to reform ne hligent Cuckoe rates. other faileth this never faileth. Therefore pray unto God, and he will either turn his heart and make him better, or remove him from thee and send a better in his place, or else take him away all together. So will the Lord do with any other oppressor of then poor, either he will turn their hearts, and make them better, or else remove them and take them quite a way. Therefore let men 〈◊〉 patient and suffer, and pray unto God for 〈◊〉 from their troubles, and not think to remedy it themselves, but pray to God, and he will remedy it. Pray I say, and take pecience, and you shall see the Lord will in due time remedy it. There be many that turn this text Many turn this text. clean contrary. For they yield to Ceasar that which is Gods, and to God that which is Caesar's. They had money enough to build Monasteries, chantries, Masses, year days, Trentals, to gild images. etc. And all this they did (say they) to honour God with. They would worship God with copes, torches, tapers, candles, & an hundred things more that god never required at their hands. God requireth the hearts to fear him, & love him, and stoudiously to walk before him: But this inward service 〈◊〉 will not give him. Nay, 〈◊〉 give Ceasar our heart, & God our outward service, as all such do as have received the Interim. God should possess our whole hearts, and we should most studiously walk every man in his vocation, according to the word of God, according to his commandments, obeying our king, and succouring the poor and needy, as he hath The true God's service. commanded us. And this is true God's service, and the thing that belongeth to God Ifthys be true, what is be come of our forefathers? I answer, it is a vain and unprofitable question, other it needs not, or it boats not. What so ever they did, let us do well. Let us keep Gods bidding. God's 〈◊〉, and then are we safe. When one dieth, we must have bells ringing, singing and much a do. But to what purpose. Those that die in the favour of God are well, those that die out of the favour of God, this can do them no good, ubiceciderit lignum ibi erat. Where the tree falleth, there it shall remain. Study therefore to live in the favour and grace of God, in repentance, in amendment of life, and then diest thou well. Further to the question of our forefathers. God Leave the Fathers to God. knoweth his elect, and diligently watcheth and keepeth them, so that all things serve to their salvation. The nature of fire is to burn all that is laid in it, yet God kept the. 〈◊〉. young men in Babylon, that they 〈◊〉 not. And Moses saw a bush on fire, but'it burnt not. So false doctrine, as fire burneth, it corrupteth. But God kept his elect that they were not corrupt with it, but always put their trust in one ever living God, thorough the death of jesus Christ our Lord. In Elias time Idolatry and superstition reigned, so that Elias said, domine altaria tua subverterunt. Lord they have destroyed thine altars, and stain thy prophets & preachers, and I am left alone. But the Lord answered him, I have reserved to myself. seven. M. men that have not bowed their knee to Baal. So God (I trust) reserved our forefathers, in so perilous times, more graciously than we can think. Let us thank God then for gracious cious light of his word sent unto us, and pray for our gracious king and his council, that set it forth unto us. And as for our forefathers, seeing we have no charge given us of God, leave them, and commend them unto god's mercy, who disposed better for them then we can wish. But some 〈◊〉 say now, what need we preachers then, God can save his elect without preachers. A goodly reason. God can save my life 〈◊〉 meat and drink, need I none therefore? God can save 〈◊〉 〈◊〉 place 〈◊〉 place round about the City, and said nothing 〈◊〉, but there is yet. xl. days (quoth he) & 〈◊〉 shallbe destrayed. There is no great odds nor difference at the lest wise, in that 〈◊〉 of words, no nor yet in the sense or meaning between these two 〈◊〉: There is yet forty days, & Ninive shallbe destroyed, & these words that I have taken to speak of this day: Take heed & beware of 〈◊〉. For Ninive should 〈◊〉 destroyed for sin, & of their 〈◊〉 〈◊〉 was one, and one of the greatest, so that it is all one in effect. And as they be like concerning the shortness, the paucity of words, that brevity of words, & also the meaning & purpose: So I would they might be like in fruit & profit. For what came of jonas sermon: what was the fruit of it? Ad predicacionem jonae erediderunt 〈◊〉. At The 〈◊〉 of jonas sermon. the preaching of 〈◊〉 they believed God. Here was a great fruit, a great effect wrought. What is that same they believed god They believed God's Preacher, God's Officer, God's Minister jonas, & were converted from their sin. They 〈◊〉 that (as the preacher said) if they did not repent & amend their life the city should be destroyed within forty days. This was a great fruit, for jonas was but one man, & he preached but one sermon, & it was but a short sermon, neither as touching the number of words, & yet he turned 〈◊〉 the whole City great and 〈◊〉, rich & poor, king & al. We be many prea 〈◊〉 here in England, & we preach many long sermons, and yet the people will not repet nor convert. This was that fruit, the jonas sermon was not curious. 〈◊〉 & the good that his sermon did, that all the whole City at 〈◊〉 preaching converted and amended their evil living and did 〈◊〉 in sakcloth. And yet here in this Sermon of jonas is no great curiousness, no great clerklines, no great 〈◊〉 〈◊〉 of 〈◊〉, 〈◊〉 of painted eloquence, it was none other bat Ad huc quadraginta dies, & 〈◊〉 subvertitur. Yet forty days et Niniue subvertitur, and Ninive shall be destroyed, it was no more. This was no great curious Sermon, but this was a nipping Sermon, a pinching Sermon, a biting 〈◊〉 it had a full bite, it was a 〈◊〉 Sermon, a rough Sermon, and a sharp biting Sermon. Do you not here marvel 〈◊〉 these Ninivites cast not jonas in prison, that they did not 〈◊〉 him, and rebuke him? They did not 〈◊〉 him nor rebuke him, but God gave them grace to hear him, and to convert & amend at this preaching A strange matter, so noble a City to give place to one 〈◊〉 Sermon. Now England cannot a bide this gear, they can Ninive and England compared. not be content to hear God's Minister and his threatening for their sin: Though that Sermon be never so good, though it be never so true. It is a naughty fellow, a seditious fellow, he maketh trouble and rebellion in that 〈◊〉, he lacketh discretion, but the Ninivites rebuked not jonas that he lacked discretion, or that he spoke out of time, that his Sermon was out of season made: But in England, if God's Preacher, Gods minister be anyething quick, or do speak sharply, than he is a foolish fellow, he is rash, he lacketh discretion, Now adays if they can not reprove the doctrine that is preached, than they will reprove the preacher that he lacketh due consideration of the times, and that he is of learning sufficient, but he wanteth discretion. What a time is this picked out to 〈◊〉 such things, he should have a respect and a 〈◊〉 to the time, and to the state of things, and of the Common weal. It rewyceth me some times when my friend 〈◊〉 and telleth me that they find fault with my discretion, for A sign of true 〈◊〉 by likelihood (think I) the doctrine is true, for if they could find fault with the doctrine, they would not charge me with the lack of discretion, but they would charge me with my doctrine, and not with the lack of discretion, or with that inconueniency of the time, I will now ask you a question: I pray you when should jonas have preached against that Covetousues of Ninive, if that covetous men should have appointed him his time? I know that preachers ought to have a discretion Preachers must consider time & place. in their preaching, & that they ought to have a consideration and respect to the place & to the time that he preacheth in, as I myself will say here that I would not say in the country for no good. But what then? sin must be rebuked, sin must be plainly spoken against. And when should jonas have preached against Ninive, if he should have forborn for the respects of the times, or the place or the state of things there? For what was Ninive, a noble, a rich and a wealthy City. What is London to 〈◊〉? like a village as 〈◊〉 or 〈◊〉 burning, if I were in the fire, shall I run into it therefore? Ordinary means must be 〈◊〉 sed. no no, I must keep that way that God hath ordained, & use the ordinary means that God hath assigned, & not seek new ways. This office of preaching is the only ordinary ways that god hath appointed to save us all 〈◊〉. Let us maintain this, for I know none other, neither think I God will appoint or devise any other. Pay therefore to Ceasar that which is dew to Ceasar. And this said Christ by an heathen king, a painym, Cesar was 〈◊〉 how much more ought we to pay to our Ceasar, our liege Lord and king a Christian King, and so Godly and virtuous a learned King. And pay to God that is due to God, tithes and all duties longing to the ministers and preachers of this office of salvation, give it them without 〈◊〉, without withdrawing or abridging of their duties. Take heed of lying, and setting thyself at les than thou art. Mark the example of Ananias and 〈◊〉 his wife. They died suddenly Beware of lying. for their lying and dissimulation in the like matter, well this was Christ's doctrine. This was his answer: give to Cesar that which is Caesar's, and to God that which is Gods. Et non potuerunt reprehendere verbum eius coram populo, and they could not find fault in his word before the people, it was so 〈◊〉, so consonant with scriptures and with reason. Yet afterward they falsyfied his word before Pilate accusing him: Hune deprehendimus evertentem gentem, et vetantem tributa dari Cesari. We fond this fellow turning a way the people's hearts & 〈◊〉 the tribute to be given to Cesar. These be 〈◊〉 〈◊〉 people. people to meddle withal, malicious and uncharitable, that 〈◊〉 not what slander they accuse a man of, deny? they are ready to accuse, affirm? they will yet falsify his word. Then it is best to say nothing at all, nay not so. Let us speak God's truth and live according to his commandment, he shall deliver us from the hands of our adversaries, and make us To do frulye, diminisheth not our stock. safe in his heavenly kingdom. Let us I say do Gods bidding and commandment, give to our King our duties, truly we shall have never the less, it shall not 〈◊〉 our stock, we shall rather have the more. For God is true of his promise, let us maintain the necessary office of salvation, pay to the ministers, the things appointed them, maintain scholars and 〈◊〉, help the poor widows and fatherless children, study to do good while we have time in this present life, so shall the Lord in this life bless us, and after this life give us eternal life, through jesus Christ. To whom with the Father and the holy Ghost be all laud, and honour. Amen. marvel not that I use at the sermons end to make prayer, for I do it not of syngularyty, but when I am at home, and in the country where I go, sometime when the poor people come and ask at me, I appose them myself, or cause my servant to appose them of the lords prayer, and they answer some, I can my latin pater noster: some, I can the old pater noster but not the new. Therefore all that can it not may learn. I use before the Sermon and after to say it. Wherefore now I beseech you let us say it together. Our Father which art. etc. A most faith full Sermon preached before the Kings most excellent Majesty, and his most honourable Council, in his Court at Westminster, by the reverend Father Master Hugh Latymer. Anno Domini. M. D. L. Videte & cavete ab avaricia. TAke heed and beware of covetousness, take heed and beware of covetousness, take heed & beware of covetousness, take heed & beware of covetousness. And what and if I should say nothing else these. iij. or. iiij. hours (for I know it will be so long, in case I be not commanded to the contrary) but these words: Take heed and beware of A strange 〈◊〉. covetousness, it would be thought a strange Sermon before a King to say nothing else Cavete ab 〈◊〉. Beware of Covetousness. And yet as strange as it is, it would be like the Sermon of jonas that he preached to that 〈◊〉, as touching the shortness, and as touching the paucity or fewenes of the words: For his Sermon was, Ad huc quadraginta dies, et Niniue subvertetur. There is yet forty days to come, & 〈◊〉 shallbe destroyed. Thus he walked from street to street, & love beware where you marry, choose your wife in a faithful stock. Beware of this worldly policy, marry in god, marry not for the great respect of alliance, for thereof cometh all these evils of breaking of wedlock, which is among Princes and noble men. And here I would be a Suitor unto your Majesty, for I come now rather to be a Suitor and a petitioner, than a Preacher, for I come now to take my leave, and Latimers' 〈◊〉 vale. totake my, Vltimum vale, at least wise in this place, for I have not long to line, so that I think I shall never come here in to this place again, and therefore I will ask a petition of your highness: For the love of God, take an order for meryages here in England. For here is marriage for pleasure, and 〈◊〉 A buse in marriage. and for goods, and so that they may join land to land, and possessions to pessessions they care for no more here in England. And that is the cause of so much adultery, and so much breach of wedlock in the noble men, and gentle men, and so much devorcing. And it is not now in the noble men only, but it is come now to the inferior sort. Every man if he have but a small cause, will cast of his old wife, and take a new, and will marry again at his pleasure, and there be many that have so done. I would therefore wish that there were a law provided in this behalf for adulterers, and that adultery should be punished with death, and that might be a remedy for all this matter. There would not then be so This 〈◊〉 die did God devise. much adultery, whoredom and lechery in England as there is. For the love of God take heed to it, and see a remedy provided for it. I would wish that adultery should be punished with death. And that the woman being an offender, if her husband would be a suitor for her, she should be pardoned for the first time, but not for the second time. And the man being an offender should be pardoned, if his wife be a suitor for him for the first time, but not for the second time, not if he offended twice. If this law were made, there would not be so much adultryenor lechery used in the Realm as there is. Well I trust once yet as old as I am, to see the day that lechery shallbe punished. It was never more need, for there was never more lechery used in England as there is at this day, & maintained. It is made but a laughing matter, and a trifle, and it is a sad matter and an earnest matter. For leacherye is a great sin, Sodom and Gomore was destroyed for it. And it was one of the sins reigning in Ninive, for which it should have been destroyed. But think you that lechery was alone? No no covetousness was joined with it. Covetousness followeth One sin waiteth up on another lechery, and commonly they go together. For why? they that be given to voluptuousness, and to the vice of lechery, must have wherewith to maintain it, and that must be gotten by cove tousnes. For at the first when men fell to sin, and chiefly to lechery, wherefore the world should 〈◊〉 destroyed (the book saith) there were Giants in th'earth in those days. And after that that sons of God had come to the daughters of men, & 〈◊〉 had engendered with them. The same became mighty men of the world, and men of renown. etc. This is covetousness, for that book saith: terra erat repleta iniquitate, the earth was replete What Giants are. with iniquity, for they oppressed the poor. They made them 〈◊〉, pesauntes, villains and bondmen unto them. These were Giants, so called of the property of Giants, for they oppress the weak, and take 〈◊〉 them what they list, by force, violence and oppression. They were Giants of the property of Giants, not that they were greater men of stature and strength of body than other men were. For 〈◊〉 writers speaking of this matter, say: that they were Giants for their cruelty and covetous oppression, and not in stature or procerity of body. For there is no reason why Sethes' children could beget on Cain's daughters greater men than others were in stature of body. But they were Giants in that property of Giants, for oppressing of others by force and vi olence. And this was covetousness wherewith God was so Covetousness caused God to repent. This speech is after the 〈◊〉 of men displeased, that he repented that he had made men, and resolved utterly to destroy the world, and so called to Noah, and told him of it. And I will not dispute the matter with them (saith God) from day to day, and never the near, but if they will not amends within an hundredth and twenty years, I shall bring in an universal blood over their ears and destroy them all. such another in comparison of London. Such a city was London but a village in comparison. Ninive, it was three days journey to go through overy street of it, and to go but from street to street. There was noble men, richmen, wealthy men, there was vicious men and covetousmen, and men that gave themselves to all voluptuous living, and to worldliness of getting riches. Was this a time well chosen and discritely taken of jonas, to come & reprove them of they sin, to declare unto them the threatenings of God, and to tell them of their Covetousness, and to say plain lie unto them, that except they repented & amended their evil living, they & their City should be destroyed of God's hand within. xl. days? And yet they heard jonas and gave place to his preaching. They heard the threatenings of God and 〈◊〉 his stroke and vengeance, and believed God, that is, they believed God's Preacher and Minister, they believed that God would be true of his word, that he spoke by the mouth of his prophet, and there upon did penance, to turn a way the wrath of God from them. Well what shall we say? I will say this and not spare, Christ sayeth: Ninive shall arise against the jews at the last day and bear witness against them, because that they hearing God's threatenings for sin. Ad predicationem Ione in cinere & sacco egerunt penitentiam, thes did penance at the preaching of jonas in ashes and sackcloth Ninive shall arise aghast England. (as the text sayeth there) and I say Ninive shall arise against England (thou England) Ninive shall arise against England, because it will not believe God, nor hear his preachers that cry 〈◊〉 unto them, nor amend their lives, & specially their Covetousness. Covetousness is as great a sin now, as it was then, and it is the same sin now, it was then. And he will as sure strike for sin now, as he did then. But ah good God that would give them a time of repentance after his threatening. first to see whither they would amend or not or he would destroy them. For even from the beginning of the world they fell to sin. The first age from Adam which was about two thousand years they fell ever to sin and they had preachers Noah and Enoch & other holy fathers. And in that time a great multiplication was that grew in two thousand years. For that Scripture saith: The sons of God saw the daughters of men that they were fair, and they took them wives from among all that they had chosen. This is is a long matter to speak of all. But what meaneth this the sons of God saw the daughters of men? who were these The sons of God and daughters of men. sons of God? Thesons of God were those that came of the good men, of the good Preachers, of the holy fathers that were God's men, as they that came of Seth and Enos, that were good men, and of others. For our graudmother Eve, when Cain had killed Abel, and then she had another son by Adam, who was called Seth. What did she? She gave thanks to God for him, and acknowledged that God it was which had given him unto her, for she said: Dedit mihi deus semen pro Abel quem occidet Cain. God (said she) hath given me a 〈◊〉 sede in 〈◊〉 of Abel whom Cain slew. Here is a long matter to talk on. Some wilsay: was this a natural mother, was this naturally done to puplish the sin of her ownsonne? What needed she to speak of that matter, or to make any rehearsal of that matter, to open the sin of her son? what needed she this to do? Yes, she was now a good woman, when she believed the serpent, she was not good. But now she hath repent Eve was a good woman that deed, and had taken hold of the promise of God, that there should come of her a seed, that shouldetread 〈◊〉 and destroy the head of the Serpent. She had taken 〈◊〉 of this promise and was now a good woman and a godly woman, she opened the fault of her son and hide it not. Here could I say some what to them (〈◊〉 I would) that speak so much Who be the sons of God. against me for my preaching here the last year. But to return to Eve, & declare that the sons of God are to be understanded those that came of good men, as of Seth and Enos, & the same good part of generation. And the daughters of men are to be understanded of them that came of Came and of his seed. And therefore our grandmother Eve bad beware of marrying with 〈◊〉, for fear of falling from God to wickedness thereby. And here I would say a thing to your majesty, I shall speak it of good will to your highness, I would I were able to 〈◊〉 your grace good service in anything, ye should be sure to have it. But I will say this: For Gods This was preached by Noah to them, and so that God of his goodness, patience and long sufferance, gave them a time to repent and amend after his threatenings, because they should see their evil doings, and return to God. So they had an hundredth and. xx. years to repent. This Noah was laughed Noah is laughed 〈◊〉 scorn. to scorn, they like doddypoles laughed this godly father to scorn. Well, ye think little of the history, yfye will know the meaning of it, it is a great thew what anger God hath to to sin. But how long time hast thou England thou England? I can not tell, for God hath not revealed it unto me, if he had, so God help me I would tell you of it, I would not be 〈◊〉, nor spare to tell it you, for the good will I bear you, but I can not tell how long time ye have, for God hath not opened it unto me: But I can tell you that this lenity, this long for bearing and holding of his hand, provoketh us to repent and amend. And I can tell that whosoever contemneth this riches and treasure of God's goodness, of his mercy, 〈◊〉 patience & long suffering, shall have the more grievous condemnation. This I can tell well enough, Paul telleth me this, and I can tell that ye have time to repent as long as you live bear in this world, but after this life I can make no warrant of any further time to repent. Therefore repent and amend while ye be here, for when ye are gone hence, ye are passed that. But how long that shall be whether to 〈◊〉 must be in this life. morrow or the next day, or xx. 〈◊〉, or how long, I can not tell. But in the mean time ye have many jonasses to tell you of your faults, & to declare unto you Gods threatenings, except England hath many jonasses. ye repent and amend, therefore to return to my matter I say as I said at the beginning: Videte et cavete ab avaritia. videte, first see it, and then amend it. For I promise you great complaints there is of it, and much crying out, and much preaching, but none amendment that I see. But cavete ab avaritia, beware of covetousness. And why of covetousness? Quia radix est omnium malorum quaritia et cupiditas. For 〈◊〉 The 〈◊〉 of all mischise. is the 〈◊〉 of all evil, and of all mischief. This saying of Paul took me away from the Gospel that is read in the Church this day, it took me from the 〈◊〉, that I would preach upon neither of them both at this time, I can not tell what ailed me. But to tell you my 〈◊〉: when I was appointed to preach here, I was new come out of a sickness, whereof I looked to have died, and weak I was. Yet nevertheless when I was appointed unto it, I took it upon me, how be it I repented afterward that I had done. I was displeased with myself, I was tasty as Jonas was when he should go preach to the Ninivites. Well, I looked on the Gospel that is red this day, tut it liked me not, I looked on the Epistle: tush I could not a way with that neither. And yet I remember I had preached upon this Epistle once afore King Henry the. 〈◊〉. but now I could not frame with it, nor it liked me not in no sauce. Well, this saying of Paul came in my mind, and at last I considered and weighed the matter deeply, and then thought I thus with myself: Is Covetousness the root of all mischief, and of all evil? then have at the root, & down withal covetousness. So this place of Paul brought me to this text of Luke: See and beware of covetousness. Therefore you Preachers out with your sword Preachers must strike at the root and strike at the root, speak against covetousness, and cry out upon it. Stand not tycking and toying at the branches, nor at the boughs (for then there will new boughs and branches spring again of them) but strike at the root, and fear not these Giants of England, these great men and men of power, these men that are oppressors of the poor. Fear them not, but strike at the root of all evil, which is mischievous covetousness. For covetousness is the cause of rebellion. I have forgotten my logic, but yet I can jumble at a syllogism, and make an argument of it to prove it by. Covetousness is the root of all evil: Rebellion is an evil, Ergo Covetousness is the roots of rebellion. And so it was in deed. Covetousness was the cause The cause of rebellion of rebellion this last Summer, and both parties had covetousness, as well the Gentlemen as the Commous. Both parties had Covetousness, for both parties had an inordinate desire to have that they had not, and that is 〈◊〉, an inordinate desire to have that one hath not. The Commons would have had from the Gentlemen such things as they desired. The Gentlemen would none of it, and so was there covetousness on both sides. The Commons thought they had a right to the things that they inordinately sought to have. But what then? they must not come to it that way. Now on the other side the Gentlemen had a desire to keep that they had, and so they rebelled to against the kings commandment, and against such good order as he and his counsel would have set in the realm. And thus both parties had covetousness, and both parties did rebel. I heard say that there was godly ordinances devised for the redress of it. But the Giants The frou ning of a Giant. would none of it in no sauce. I remember mine own self a certain Giant, a great man, who sat in commission about such matters. And when the tounsemen should bring in what had been enclosed, he frowned and chafed and so near looked and threatened the poor men, that they durst not ask their right. I red of late in an Act of Parliament: and this Act made mention of an act that was made in king Henry's days (the 〈◊〉. I trow it was, yea and such an other business there was in king 〈◊〉 time the second also.) In this parliament that I speak of, the Gentlemen and the Commons were at variance, as they were now of late. And there the Gentlemen that were Landlords, would needs have away much lands from their tenants, and would needs have an Act of parliament that it might be lawful for them to enclose and make several from their tenants and from the Commons such portions of their lands as they thought good, much a do there was about this Act. At last it was concluded and granted An argument meant meet to be marked. that they might so do: Provided always that they should leave sufficient to the tenant. Well, it was well that they were bound to leave sufficient for them. But who should be the Judge to limit what was sufficient for them. Or who shall now judge what is sufficient? Well I for my part can not tell what is sufficient. But me thought it was well that the tennaunts and poor commous should have sufficient. For if they had sufficient (thought I) they had cause to be quiet. And then 〈◊〉 I to make this argument within myself: If at that time it were put in their will and power, that they might enclose, leaving to the tennaunt that were sufficient for him, if they had it then in their power (thought I) that they might this do, they would leave no more than sufficient. If they lest to the tenants and poor commons no more in those days but sufficient: then if they had any more taken from them since that time, then had they now not sufficient. They in Christ are equal with you. 〈◊〉 of the realm must All are equal in Christ. needs be. The poorest ploughman is in Christ equal with the greatest Prince that is. Let them therefore have sufficient to maintain them, and to find them their necessaries. A plough 〈◊〉 must have sheep, yea they must have sheep to dung their ground for bearing of corn (for if they have no sheep to help to fat the ground, they shall have but bare corn & The ploughman's venison thine). They must have swine for their food to make their veneryes or bacon of, their bacon is their venison (for they shall now have hangum tuum if they get any other venison) so that bacon is their necessary meat to 〈◊〉 on, which they may not lack. They must have other cattles, as 〈◊〉 to draw their plough and for carriage of things to the markets, and kine for their milk and cheese, which they must live upon & pay their 〈◊〉. These cattle must have pasture which pasture if they lack, the rest must needs fail them. And pasture 〈◊〉 can not have, if the 〈◊〉 be taken in & enclosed from them. So (as I said) their 〈◊〉 in both pacts rebellion. Therefore for Gods love restore their sufficient unto them, and search no more what is the cause of rebellion. But see and 〈◊〉 of covetousness, A good request. for covetousness is the cause of rebellion. Well now, if covetousness be the cause of rebellion, then preaching against covetousness is not the cause of rebellion. Some say that the preaching now a days is the cause of all 〈◊〉 〈◊〉 rebellion, for since this 〈◊〉 preaching hath come in, there hath been much sedition, and therefore it must needs be that that preaching is the cause of rebellion hear in England, 〈◊〉 our preaching is the cause of rebellion, much like as Christ was cause of the destruction of Jerusalem. For (saith Christ) Si non venisse Preaching is cause of rebellion. & locutu fuissem eyes, 〈◊〉 non haberent. etc. If I had not come saith Christ) and spoken to them, they should have no sin. So we preachers have come & spoken to you: we have drawn ourswerdes of God's word, and stricken at the roots of all 〈◊〉 to have them cut down, and if ye will not amend, what can we do more. And preaching is cause of sedition bear in England, much like as Ely was the cause of trouble in Israel, for he was a preacher there, and told the people of all degrees their faults, and so they wynched and kycked at him, and accused him to Achab the King, that he was a seditious fellow, and a troublous preacher and made much 〈◊〉 in the Realm. So the King sent for him, and he was brought to Achab the King, who said unto him: Art thou he that troubleth all 〈◊〉 and Ely answered and said: nay, thou & thy Father's house are they that trouble all Israel. Ely had preached God's word, he had plainly told the people of their evil doings, he had showed them Gods threatenings: (In gods behalf I speak, there is neither King nor Emperor, be they never in so great estate, but they are subject to God's word) and therefore he was not afraid to say to Achab: it is The cause of trouble. thou and thy father's house that causeth all the trouble in Israel. Was not this presumptuously spoken to a king? was not this a seditious fellow? Was not this fellows preaching a cause of all the trouble in Israel? was he not worthy to be cast 〈◊〉 bocardo or little ease? No, but he had used God's sword which is his word, and done nothing else that was evil, but they could not abide it, he never disobeyed Achabs' sword which was the regal power. But Achab disobeyed his sword, which was the word of God. And therefore by the punishment of god much trouble arose in the Realm for the sins of Achab and the people. But God's preacher, God's prophet was not the cause of the trouble. Then is it not we Preachers that trouble England. But here is now an argument to prove the matter against the preachers. Here was preaching against covetousness Preaching against covetousness all the last year in Lent, and the next summer followed rebellion: Ergo preaching against covetousness, was the cause of the rebellion. A goodly argument. Hear now I rememan argument of master 〈◊〉, which he bringeth in a 〈◊〉 that he made against Bilney and here by the way I will tell you a merry toy. Master 〈◊〉 was once sent in 〈◊〉 into 〈◊〉, to help to triout (if it might be) what was the 〈◊〉 of Good win sands, and the shelf that stopped up Sandwich 〈◊〉. Thither 〈◊〉 master More, and calleth the 〈◊〉 afore him, such as were thought to be men of experience & men that could of likelihood best certify him of that matter concerning the stopping of Sandwich haven. Among others came in before him an old man with a white head, and one that was thought to be little less than an hundredth years old. When master Moor saw this aged man, he thought it expedient to hear him say his mind in this matter (for being so old a man it was 〈◊〉 that he knew most of any man in that presence and company.) So Master 〈◊〉 called this old aged man unto him, and said: Father (said he) tell me if ye can what is the cause of this great arising of the sands and shelves here about this haven, the which stop it up that no ships can arrive here? Ye are the eldest man that I can espy in all this company, so that if any man can tell 〈◊〉 cause of it, ye of likelihood can say most in it, or at leastwise more than any other man here assembled. Yea forsooth good Master (quoth this old man) for I am well nigh an hundredth years old, and no man here in this company any thing 〈◊〉 unto mine 〈◊〉. Well then (quod Master Moor) how say you in this matter? what think ye to be the cause of these shelves and flats that stop up Sandwiche haven? Forsooth sir (quoth he) I am an old man, I think that Tenterton 〈◊〉 is the cause of Goodwin sands. For I am an old man sir (quoth he) and I may remember the 〈◊〉 of Tenterton 〈◊〉, The cause of Goodwin 〈◊〉. and I may remember when there was no steeple at all there. And before that Tenterton steeple was in building, there was no manner of speaking of any 〈◊〉 or sands that 〈◊〉 the haven, and therefore I think that Tenterton steeple is the cause of the destroying and decaying of Sanwych haven. And even so to my purpose is preaching of God's word the cause of rebellion, as Tenterton steeple was cause that Sandwich haven is decayed. And is not this a gay matter, that such should be taken for great wise men, that will thus reason against the Preacher of God's word? But here I would take an occasion by the way of a digression to speak somewhat to my Sisters the women to do them some good too, because I would do all folks good if I could, before I take my 〈◊〉 〈◊〉 (at least wise here of this place) for I think I shall no more come here. For I think I have not long to live. So that I 〈◊〉 I take my leave now of the court for ever, and shall no more come in this place. Achab was a King, but 〈◊〉 〈◊〉, 〈◊〉 was the perilous woman. She would rule her hnsband the King, she would bear a stroke in all things, & she would order matters as pleased her, & so will many women do, they 〈◊〉 rule 〈◊〉 husbands, & do all things after their own minds. They do therein against the order by God appointed them. They break their 〈◊〉 that God gave unto them. Yea, it is now come to the lower sort, to mean men's wives, they will rule and apparel themselves 〈◊〉, and some of them farce above their degrees, whither their husbands will nor no. But they broke their 〈◊〉, and do 〈◊〉 The woman's inium tion. contrary to God's ordinance. God saith: Subdita exis subpotestate 〈◊〉 〈◊〉. Thou shalt be subject under the power of thy husband. Thou shalt be subject. Women are subjects, ye be subjects to your husbands. At the first the man and the woman were equal. But after that she had given credit to the serpent, than she had a injunction set upon her: Subdita eris sub potestate viri, thou shalt be subject under the power of thy husband. And as for one 〈◊〉 of her injunction 〈◊〉 taketh, & she taketh one part of her penance, because she cannot avoid it: and that is: in dolore paris: Thoú shalt bring forth 〈◊〉 with pain and travail. This part of their injunction they take, and yet is the same so God's 〈◊〉 nance. 〈◊〉, that Chrisostome saith: if it were not for the ordinance of God which cannot be made frustrate by man, they would 〈◊〉 come to it again for no worldly good. But God hath provided here in. And (as Christ sayeth in the Gospek) Mulier cum parit tristiciam habet. etc. The Woman when she beareth Child hath sorrow, but afterward she remembreth not the pain, because there is a soul brought fourth into the world. But as it is a part of your penance ye 〈◊〉 to travel in bearing your Children: so is it a part of your penance to be subjects unto your husbands, ye are underlings, underlings, and must be obedient. But this is now made a trifle and a small matter. And yet it is a sad matter, a godly matter, a ghostly matter. A matter of damnation and salvation. And Paul faith that a woman ought to have a power on her head. What is this to have a Why Women be covered. power on her head? It is a manner of speaking of the scripture, and to have her power on her head, is to have a sign and token of power, which is by covering of her head, 〈◊〉 that she hath a superior above her, by whom she ought to be ruled and ordered. For she is not immediately under God, but mediately. For by their iniuntion the husband is their head under God and they subjects unto their husbands. But this power that some of them have is disguised gear and strange fashions. They must wear Frenchhoodes, and I can not tell you I, what to call it. And when they make them ready and come to the covering of their head, they will call and say, give me my French hood, and give me my Bonnet or my cap and so forth. I would with that the women would call the covering of their heads by the terms of the scripture. As when she would have her cap I would 〈◊〉 would say: give me my power, I would they would learn to speak, as the 〈◊〉 ghost speaketh, and call it by such a name as Saint 〈◊〉 〈◊〉 learn to speak. Paul doth. I would they would (as they have much 〈◊〉 king) when they put on their cap, I would they would have this meditation, I am now putting on my power upon my head, If they had this thought in their minds, they would not make so much pricking up of themselves as they does now a days. But now here is a vengeance devit: we must have our power from Turkey of Velvet, and gay it must be. Far fet, dear hought, and when 〈◊〉 cometh it is a false 〈◊〉 I had rather have a true english sign than a false sign 〈◊〉 Turkey. It is a false sign when it covereth not their heads as it should do. For if they would keep it under the power as they ought to do, there should not any such Tussockes nor tufts he seen, as there be, nor such laying out of the 〈◊〉 Tussockes and tufts. nor braiding to have it open. I would marvel of it how it should come to be so abused and so far out of order, saving that I know by experience; that many will not be ruled by their husbands, as they ought to be. I have 〈◊〉 desired to 〈◊〉 some, and with some I could do little in that matter. 〈◊〉 adam's in 〈◊〉 world. But there be now many adam's that will not displease their wives, but will in this behalf let them have all their own minds and do as them listeth. And some others again there be now adays that will defendit, and say it may be suffered well enough because it is not expressed in 〈◊〉, nor spoken of by name. Though we have not express mention in scripture against such laying out of the hear in Tussocks and tufts: yet we have in scripture express menciou: De tortis crinibus, of writhen hear, that is for the nonce forced to 〈◊〉. But of these tussocks that are laid out now a days, there is The cause why Tussoks be not in scripture. 〈◊〉 mention made in scriptures, because they were not used in scripture time. They were not yet come to be so far out of order, as to lay out such tussocks and tufftes, but I will tell thee, if thou wilt needs lay it out, or if thou wilt needs show thy hear and have it 〈◊〉: go and pole thy head or round it, as men do, for to what purpose is it to pull it out so, and to lay 〈◊〉 〈◊〉? some do it (say they) of a simplicity. Some do it of a pride. And some of other causes. But they do it because they will be quarter master with their husbands, quarter masters? Nay, half masters yea some of them will be whole masters and rule the roast as they list themselves. 〈◊〉, half, and whole 〈◊〉 sters. But these defenders of it will not have it evil, because it is not spoken of in Scripture. But there be other things as 〈◊〉 as this, which are not spoken of in scripture expressly, but they are employed in scripture, as well as though they were there expressly spoken of. For the Prophet Esay saith. We qui consurgitis mane ad comessandum, ad Ebrietatem 〈◊〉 et potando usque ad vesperam, ut vino 〈◊〉. Woe unto you that arise early in the morning, and go to drinking until 〈◊〉, that ye may swim in wine. This is the scripture against banqueting and drunkenness. But now they banquet all night, and lie a-bed in the day time till noon, and the scripture speaketh nothing of that. But when then? the Devil hath his purpose this way, as well as the other, he hath his purpose as well by 〈◊〉 and keeping 〈◊〉 rule all night, as by rising early in the morning and banqueting all day. So the Devil hath his purpose both ways. Ye noble men, ye great men I wots not what rule ye keep: For God's sake hear the complaints and 〈◊〉 of the The devil hath his purpose. poor. Many complain against you that ye lie a bed till. viii. or. ix or. x. of the clock, I cannot tell what revel ye have over night, whether in 〈◊〉, or dicing, or carding, or how it is. But in the morning when poor Suitors come to your houses ye cannot be spoken withal. They are kept some times without your gates, or if they 〈◊〉 let into the hall or some utter chamber, out cometh one or other. Sir, ye cannot speak My Lord is a sleep. with my Lord yet, my Lord is a sleep, or he hath had business of the Kings all night. etc. And thus poor Suitors are 〈◊〉 of from day to day that they cannot speak with you in. three 〈◊〉. iiii. days, yea a whole month, what shall I say more: yea a hole year some times err they can come to your speech, to be hard of you. For God's love look better to it, speak with poor men when they come to your houses, and dispatch poor suitors, as in deed some noble men do, and would Christ that all noble men would so do. But some do. I went one day myself be time in the morning to a great man's house, to speak with him, in business that I had of mine own. And me thought I was up 〈◊〉, but when I came thither, the great man was gone fourth, about such affairs as behoved him, or I came. Well, yet (thought I) this is well, I like this well. This man doth The prayer of a noble man. somewhat regard and consider his office and duty. I came to late for mine own matter, and lost my journey, & my early 〈◊〉 to, and yet I was glad that I had been so beguiled. For Gods love follow this example ye great men, and 〈◊〉 in the mornings, & be ready for men to speak with them, and to dispatch Suitors that resort unto you. But all these I bring to disprove them that defend evil things, because they be not expressly spoken against in the scripture. But what forceth that? when the 〈◊〉 hath his purpose and is served as well one way as an other way: though it be not expressly spoken against in scripture, yet I reckon plainly 〈◊〉 employed in the scripture. But now to come to my matter again. Videte et cavete ab avaricia. See and beware of covetousness, & 〈◊〉 〈◊〉, 〈◊〉 to 〈◊〉 〈◊〉. I shall desire you to consider. iiii. things. Quis dicat, quid dicat 〈◊〉 〈◊〉, 〈◊〉 quare dicat, who speaketh it, what he speaketh, to whom he speaketh, & wherefore he speaketh it. As here Christ speaketh to a rich man against avarice. And why against 〈◊〉? what shallbe the end of all covetous persons? eternal damnation. For the covetous persons (saith Paul) shall not possess ne enter into the Kingdom of God. Here therefore I shall desire you to pray. etc. Uidete et cavete ab 〈◊〉. See, & beware of covetousness. first who spoke these words? 〈◊〉 Christ spoke then, if I had spoken them of myself, it had been 〈◊〉 worth. But Christ spoke them, & 〈◊〉 a good 〈◊〉: The story is Duo litigabant inter se. There were two at 〈◊〉 between themselves. Luc. xii. and by this it appeareth that Christ spoke them well. Christ spoke these words at that time, and now he speaketh them by 〈◊〉 preacher, whom ye ought, to believe and so it is all one. But upon what occasion did he speak it, there were? two. brethren at strife together for lands, wealthy men (as it appeareth) and the rich fellow would not tarry 〈◊〉 Christ had ended 〈◊〉 〈◊〉: but interrupted it, and would needs have his matter dispatched by and by. He was at Christ's Sermon, but yet he would not differ his worldly cause till Christ had made an end of his Godly exhortation. This was a 〈◊〉 brother, he was a gospeler, he was a carnal gospeler (as A 〈◊〉 broother, worse 〈◊〉 a papist. many be now adays for a piece of an Abbey, or for a portion of chantry lands) to get somewhat by it and to serve his commodity: He was a gospeler one of the new brethren somewhat worse than a rank papist. How be it a 〈◊〉 papist now adays shall 〈◊〉 have promotion, than a true gospeler 〈◊〉 have, that more pity. But this was a thorny gospeler, he heard Christ's preaching and followed him for company, & heard his words. But he was never the 〈◊〉 for it, but that care of that world, so choked 〈◊〉 word of God in him, that he could not hear the sermon to the end, but interrupted the sermon for his worldly matter 〈◊〉 it were aldon. And what was Chrst then Christ 〈◊〉 good seed. doing? forsooth he was sowing of good seed, but it fell upon 〈◊〉 ground, so that it could not take any rote in this fellow to bring forth good fruit in him. And let me tell you of the seed that Christ was then sowing. Bear 〈◊〉 me a while, & seeing that I come now to take mine ultimum vale of this place, hear me 〈◊〉 & give me leave a 〈◊〉 while & let me take my 〈◊〉 honestly. At the time when this fellow interrupted Christ's sermon, he was preaching a long? Sermon to his disciples, and to the people being gathered together in a wonderful great multitude as appeareth in the. xii. Chapter of saint Luke's Gospel, and there he first of all taught his Disciples a good lesson, saying: Cavete vobis a farmento Phariseorum. Beware in any wise (saith he) from the 〈◊〉 of the Pharisees. What is 〈◊〉 even is 〈◊〉 taken. this leaven of the Pharisees? Leaven is sometimes taken for corrupt living, which infecteth others by the evil example there of, and against such corrupt living, God's preacher must cry out earnestly, and never seize till it be rooted up. In the City of Corinth one had married his stepmother, his father's wife. And he was a 〈◊〉 follow, a great rich man, an alderman of the City, and therefore they winked at it, they would not meddle in the matter, they had nothing to do with it, and he was one of the head men, ofsuche rule and authority that they durst not, many of them. But. S. Paul hearing of the matter, writ unto them, and in God's behalf charged them, to do away such abomination from among them. Saint Paul would not leave them, till he had excommunicated the Paul ixion 〈◊〉 wicked doer of such abomination. If we should now excommunicate all such wicked doers, there would be much a do in England. Ye that are Magistrates, 〈◊〉 favour for affection to such, and will not suffer they may be rooted out or put to shame. Oh, he is such a man's servant, we may not do him any shame. Oh, he is a gentleman. etc. And so the thing is not now any thing looked unto. Lechery is used thorough out England, & such lechery as is used in none other place of the world. And yet it is made a matter of sport, a of matter no thing, a laughing matter, and a trifle not to be passed on, nor not to be reformed. But beware ye that are Magistrates, their sin doth leaven you all. Therefore for Gods love beware of this leaven. Well, I trust it will be one day amended. I look not to live long, & yet I trust (as old as I am) to live so long as to see Lechery punished. I would wish that Moses' law were 〈◊〉 for punishment of Lechery, and that the offenders there in might be punished according to the 〈◊〉 of 〈◊〉 law. And here I will make a suit to your highness to restore unto the Church the discipline of Christ. In excommunicating God can make best laws. such as be notable offenders, nor never 〈◊〉 any other way. For no man is able to devise a better way than God hath done, which is excommunication to put them from the congregation 〈◊〉 they be confounded. Therefore restore Christ's discipline for excommunication. And that shall be a mean both to pacify God's wrath and indignation against us, and also that less abommation shall be used, then in times past hath been, and is at this day. I speak this of a conscience, and I mean and move it of a good will to your grace and your Realm. Bring into the Church of England open Discipline of excommunication, that open sinners may be stricken with all. Sometime Leaven is taken for corrupt Doctrine, and so it is here taken in this place when 〈◊〉 saith: Beware of the leaven of the Phariseis. For Christ intended to make his disciples 〈◊〉 manglers, & 〈◊〉 teachers of all the world: and therefore to beware of corrupt doctrine. And that that he said to them, he saith also to us. Receive no corrupt doctrine, no mingle mangle: Yet there be Leaveners yet still and mingle manglers, that have soured Christ's doctrine, with the 〈◊〉 of the Pharisees. Yea and where there is any piece of Leaven, they will maintain that one 〈◊〉, more than all the doctrine of Christ, and about that purpose they occupy and bestow all their wits. This was the first seed. The second seed was Nihil occultum, quod non revelabitur. There is nothing 〈◊〉 or hidden that shall not be revealed and opened: It pertaineth all to one purpose, for there he taught his disciples too beware of the leaven, which was hypocrisy, declaring unto them that hypocrisy would God's 〈◊〉. not be always hidden, but such as were not sincere should be known atthe last day, and all that was taught should at length be known. It hath also an other meaning, for it is God's proverb. There is nothing so privy but it shall be opened, at least wise in the great day of 〈◊〉. In the dreadful day of general account, in the day of revelation. Then shall it be openly known what so ever is done: be it never so privily done. These follows that have there 〈◊〉 & their 〈◊〉 〈◊〉 Fetchers' of 〈◊〉 compasses. to bring things to their purposes, work they never so privily never so covertly: Yet at that last day, their doings shall be openly revealed. usque ad sacietatem 〈◊〉 (〈◊〉 the Prophet 〈◊〉) that is, till all the world shall see it, to their shame and confusion that are the doers of it. As the Phrophete 〈◊〉 saith: Sicut confunditur fur qui 〈◊〉. etc. Even as a thief that is taken with the manner when he 〈◊〉: So shall 〈◊〉 be openly confounded, and their evil doings opened. Yea and though it be not known in this world, yet it shall be known at the last day to their dampnations. In deed God hath 〈◊〉 his 〈◊〉 from time to tyme. Nothing is so privy the which shall not be 〈◊〉. When Cain had killed his brother Abel: he thought Cain's fault 〈◊〉 not be bid. he had conveyed the matter so 〈◊〉 and so closely, that it should never have been known nor have come to light, but first God knew it well enough, and called unto him saying: Cain where is thy brother Abel? tut he thought he could have beguiled God to. And therefore he answered. I can not tell, what (quoth Cain) am I set to keep my brother? I cannot tell where he is. But at last he was confounded, and his murder brought to light. And now all the world readeth it in the Bible. josephes' brethren had sold him a way: they took his josephes' brethren wrought see 〈◊〉. motely 〈◊〉 and be sprinkled it over and over with blood, they thought all was cock sure, they had 〈◊〉 the matter so secretly, that they thought all the 〈◊〉 〈◊〉 never have espied it. And yet out it came to their great benefit. And now it is known to us all as many as can read the Bible. David 〈◊〉 a fair woman wash her 〈◊〉. Though he 〈◊〉 straight 〈◊〉 ravished, he 〈◊〉 clean gone by and would 〈◊〉 have her. He sent for her. Yea he had gentlemen of his chamber about him that went for her by and by and fet her. And here I have an other suit to your highness. When you come to age beware what persons ye have a bout you. For if ye be set on pleasure, or disposed to wantonness. Ye shall have ministers 〈◊〉, to be furtherers and instruments of it. But David by his wisdom and policy 〈◊〉 policy. thought so to have cloaked the matter, that it should 〈◊〉 〈◊〉 been known. He sent for for her husband Urias, and showed him a 〈◊〉 countenance, and looked merely on him, and sent him forth to 〈◊〉 that he might do his pleasure with 〈◊〉 afterward, and he thought he had wrought wondrous 〈◊〉. He thought all the matter cock sure. But the Prophet of God (Nathan) came and laid his fault 〈◊〉 before his face, and who is now that knoweth it not? 〈◊〉 servant 〈◊〉, a bribing brother, he 〈◊〉 colourably A bribing brother. to Naaman the Sirian: he feigned a tale of his Master Elie 〈◊〉, as all bribers will do, and told him that his Master had 〈◊〉 of this and that, and took of Naaman certain things and bribed it a way to his own be hoof secretly, and thought that it should never have come out, but Elizeus knew it well enough. The servant had his bribes that he sought, yet was he stricken with the 〈◊〉, & so openly shamed. Think on this ye that are bribers when ye go secretly about such things, have this in your minds when ye devise your secret fetches and conuciaunce, how Elizeus servant was served and to be openly known. For God's proverb will be true: there is nothing hidden that will not be revealed. Gods prourb 〈◊〉 true. He that took the silver basin and 〈◊〉 for abrybe, thinketh that it will never come out, but he may now know that I know it, and I know it not alone, there be more beside me that know it. Oh briber and 〈◊〉, he was never a good man that will so take bribes. Nor I can never believe that he that is a briber shall be a good justice. It will never be merry in England till we have the 〈◊〉 of such. For what needeth bribing where men do their things uprightly, as for men that are officers and have a matter of charge in their hands. But now I will play Saint Paul, And translate the thing on myself. I will become the King's office for a while. I have to lay out for the King twenty thousands pounds, or a great sum whatsoever it be, well 〈◊〉 will be 〈◊〉 kings officer for a while. when I have laid it out, and do bring in mine account, I must give. iii. hundredth marks to have my bills 〈◊〉. If I have done truly 〈◊〉 uprightly, what should need me to give a penny to have my qylls' 〈◊〉? if I have done my office truly, and do bring in a true account. 〈◊〉 〈◊〉 should 〈◊〉 〈◊〉 be 〈◊〉 one 〈◊〉 for 〈◊〉 of my 〈◊〉 〈◊〉 nothing in this: what needeth any 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 giving, except the 〈◊〉 be false? No man giveth bribes for warranting of his bills, except they be false 〈◊〉. Well such practice hath been in England, but beware, 〈◊〉 wylout one 〈◊〉. Beware of God's proverb: there is nothing hidden that shall not be opened. Yea even in this world, 〈◊〉 ye be not the children of dainpnation. And here now I speak 〈◊〉 you my master's Minters, Augmentacioners, Receivers, 〈◊〉, and Auditors: I make a petition unto you: I beseech 〈◊〉 necessary suit. you all be good to the King. Be good to the King, he hath been good to you, therefore be good to him, vea, be good to your own souls. Year known well enough what ye were, afore ye came to 〈◊〉 offices, and what lands ye had then, and what ye have purchased since, and what buildings ye make daily. Well I pray you so build, that the kings workmen may be paid. They make their moan that they cannot get no money. The poor Labourers, Gunmakers, Poudermen, Bowmakers, Arrowmakers, Smiths, Carpenders, Soldiers, and other crafts 〈◊〉 out for their duties. They be unpaid some of them three or. iiii. months: yea some of them half a year: yea and some of them 〈◊〉 up 〈◊〉 this tyme. xii. months for their money, and can not be paid yet. They cry out for their money, (and as the Prophet saith) Clanior operariorum assendit ad aures meas. The cry of the workemanne is come up to myneeares. Oh for God's 〈◊〉 let the workmen be paid, if there be money enough, or else there will whole showers of God's vengeance rain down upon your heads. Therefore ye Mynters, and ye Augmentacioners, serve the King truly. So build and purchase that the King may have money to pay his 〈◊〉. It seemeth evil favouredly that ye should have enough wherewith to build superfluously, and the King lack to pay his poor labourers. Well, yet I doubt not but that there be some good officers. But I will not swear for all, I have now preached three Lentes. The 〈◊〉 〈◊〉 I preached restitution, restitution (〈◊〉 some) what should he preach of restitution let him preach of 〈◊〉 sion (quod they) and let restitution alone. We can 〈◊〉 make restitution, (Than sape I) if thou wilt not make restitution, thou shalt go to the 〈◊〉 for it. Now choose the either A chose for deceivers. restitution, or else endless damnation. But now there be two manner of restitutions, secret restitution, and open restitution whither of both it be, so that restitution be made it is all good enough. At my first preaching of restitution, one good man 〈◊〉 remorse of conscience, and acknowledged him 〈◊〉 to me, that he had deceived the King. And willing be was to make restitution, and so the first Lent came to my hands twenty pounds to be restored to the kings use. I was promised. xx. pound more the same lent, but it could not be made, so that it came not. Well the nert Lent came three hundredth & twenty pounds more. I received it myself, and paid it to that King's Counsel. So I was asked, what he was that thus made restitution. But should I have named him: nay they should as soon have this 〈◊〉 of mine. Well, now this lent came one hundredth & fore score pounds. x. s. which I have paid and delivered this present day to the kings counsel. And so this man hath made a Godly restitution. And so (quoth I to a certain noble man that is one of the kings Counsel) if every man that hath beguiled the king should make 〈◊〉 after this sort, it would cough the king. xx. M. pounds I think (quoth I) yea that it would (quod the other) a whole. C. M. Let not 〈◊〉 〈◊〉 at your 〈◊〉 〈◊〉. pounds. 〈◊〉 alac, make restitution for God's sake, make restitution, ye will cough in hell 〈◊〉, that all the 〈◊〉 there will laugh at your coughing: There is no remedy but restitution open or secret, or else hell. This that I have now told you 〈◊〉 was a secret restitution. Some examples hath 〈◊〉 of open restitution, and glad may he be that God was so friendly, unto him to bring him unto it in this world. I am not a frayed to name him. It was Master Sherington, an honest gentleman and one that God loveth. He openly 〈◊〉 that he had deceived the King, & he made open restitution. 〈◊〉 what an argument 〈◊〉 he haus against the devil, when he shall 〈◊〉 〈◊〉 to 〈◊〉, God brought this out to 〈◊〉 amendment. It is a token that he is a chosen man of God, and one of his elected. If he be of God, he shall be brought to it, therefore for An argu meant of god's election. god's sake make restitution, or else remember God's proverb: There is nothing so secret. etc. If you do either of these two in this world, then are ye of God, if not, then for lack of restitution, ye shall have eternal damnation. Ye may do it by means, if you dare not do it yourselves, bring it to an other and so make restitution. If ye be not of God's flock, it shallbe brought out to your shame and damnation at the last day, when all 〈◊〉 〈◊〉 sins shallbe laid open before us. Yet there is one way, how all our sins may be hidden: which is The way to 〈◊〉 sin. repent & amend, Recipiscentia, recibiscentia, repenting & amending is a sure remedy & a sure wai to hide all, that it shall not come out to our shame and confusion. Yet there was an other seed that Christ was sowing in that sermon of his, and this was the seed: I say to you my friends 〈◊〉 not him that killeth the body: but fear him, that after he hath killed, hath power also to cast into hell fire. etc. And there to put his disciples in comfort and sure hope of his help, and out of all doubt and 〈◊〉 of his assistance: he bringeth in unto them the example of the Sparrows, how they are 〈◊〉 by God's mere providence and goodness, and also of the hears of our heads, how that not so much as one hear falleth from our heads without him, fear him (saith he) that when he hath killed the body, may also cast into 〈◊〉 fire. Matter for all kinds of people here, but specially for Kings. And A suit to the King. therefore here is an other suit to your highness. 〈◊〉 not him that killeth the body: 〈◊〉 not these 〈◊〉 Princes and foreign powers. 〈◊〉 shall make you strong enough. stick to God, fear God, 〈◊〉 not 〈◊〉, God hath sent you many 〈◊〉 in your youth. But forsake not God, and he will not forsake you. 〈◊〉 ye shall have that shall 〈◊〉 you, and say unto you: 〈◊〉, oh such a one is a great man, he is a mighty Prince, a King of great power, ye can not be without his 〈◊〉, agree with him in 〈◊〉, 〈◊〉 else ye shall have him your enemy. etc. Well, fear 〈◊〉 〈◊〉, but cleave to God, and he shall defend you. 〈◊〉 not as King 〈◊〉 did, that was afraid of the 〈◊〉 King, and for fear lest he should have him to his enemy, was content to forsake God, and to agree with him 〈◊〉 Religion, and worshipping of God. And a none sent to 〈◊〉 the high Priest, who was ready at once to 〈◊〉 〈◊〉 the 〈◊〉 of the Assyrian King. 〈◊〉 not your highness 〈◊〉, fear not the best of them all, but fear God. The same 〈◊〉 was Capellanus ad manum, a chaplain at hand, 〈◊〉 〈◊〉 chaplain. If ye will turn, ye shall have that will turn with you, yea even An 〈◊〉 Chapiain. in their white rotches. But follow not Achab: Remember the hear how it falleth not without God's providence. Remember the Sparrows how they build in every house, and God provided for them. And ye are much 〈◊〉 precious to me (saith Christ) than Sparrows or other birds. God will God will defend 〈◊〉. defend you, that before your time cometh, ye shall not die nor miscarry. On a time when Christ was going to jerusalem his Disciples said unto him: They there would have stoned thee, and wilt thou now go thither again? What (saith he again to them) Nun duodecem sunt hore die. etc. Be there not twelve hours in the day? (saith he). God hath appointed his times, as pleaseth him, and before the time cometh that God hath appointed, they shall have no power against you. Therefore stick to God and forsake him not, but fear him, and fear not men. And beware chief of two affections fear and love. Fear as A chab, of whom I have told you that Two affec tions to 〈◊〉 eschewed. for fear of the 〈◊〉 King he changed his religion, and thereby purchased Gods high indignation to him and to his realm. And love, as Dina jacobs' daughter, who caused a change of religion, by 〈◊〉 and 〈◊〉 who were contented for lust of a wife to the destruction and spoiling of all the whole city: Read the Chronicles of England and France, and ye shall see what changes of religion hath come by marriages, Read chronicles. and for marriages. Marry my daughter & be 〈◊〉, & so fourth, or else. etc. 〈◊〉 them not 〈◊〉 the 〈◊〉. And this rule should all estates & 〈◊〉 of men follow, whereas now they fear men & not God. If thor be a iudgemet 〈◊〉 a great man & a poor 〈◊〉: Then must there be a corruption of justice for fear. Oh he is a great man, I 〈◊〉 not displease him. etc. 〈◊〉 upon 〈◊〉, art thou a judge & wilt be afraid to give right 〈◊〉? 〈◊〉 him not be 〈◊〉 〈◊〉 〈◊〉 great a man but uprightly do true justice. Likewise some pastures go 〈◊〉 〈◊〉. their cure, they are 〈◊〉 of the plague, they dare not come nigh any sick body: but higher other, and they go away themselves. Out upon 〈◊〉. The Wolf cometh upon thy flock to devour 〈◊〉, and when they have most need of thee, thou run nest away from them. The soldier also that should go on 〈◊〉, he will draw back asmuch as he can. 〈◊〉 I shall 〈◊〉 〈◊〉. Oh such and such went, and never came home again: Such men went the last year into Norfolk, and were slain there. Thus they are 〈◊〉 to go. They will labour to tarry at home. If the King command thee to go, 〈◊〉 bound to go, and 〈◊〉 the King, thou 〈◊〉 God. 〈◊〉 serve God, he will not shorten thy days to thine hurt. Well saith some, if they had not gone they had lived unto this 〈◊〉. How knowest thou that? who made thee so privy of god's council? follow thou thy vocation, and serve the king when 〈◊〉 calleth thee. In serving him thou shalt serve God. And 〈◊〉 thy time come, 〈◊〉 shalt not die. It 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 dieth not before 〈◊〉 tyme. escaped in such a city, what then? Yet God preserved him, so that he could not perish. Lake therefore an example of 〈◊〉, and every man follow his vocation not fearing men, but 〈◊〉 God. An other seed that Christ was sowing in the Sermon was this: Qui confessus me fuerit hominibus, confitebor et ego illum coram patre meo. He that confesseth me before men, I shall also confess him before my Father. We must confess him with mouth. It was of a Byshope not long ago asked 〈◊〉 〈◊〉 saying as touching this: Laws (saith he) must be obeyed and civil ordinance, I will follow outwardly, but my heart in religion is free to think as I will, So said Friar Forest half a papist, yea worse than a whole Papist. Well an other 〈◊〉 was: he that sinneth against the holy ghost, it shall not be 〈◊〉 him, neither in this world, nor in the world to come. What is this same sin against the holy 〈◊〉? an horrible sin that never shall be forgiven, neither in this world, nor in the world to come: What is this sin? final 〈◊〉, and some say impugning of the truth. One came to me 〈◊〉, that despaired, because of sin against the holy ghost. 〈◊〉 was sore troubled in his conscience, that he should bedamned, and that it was not possible for him to be saved, because 〈◊〉 had sinned against the holy 〈◊〉. I said to him: what man (quoth I) comfort yourself in these words Comfort 〈◊〉 〈◊〉 dispeare of the Apostle: Christus est propiciatio pro peccatis nostris, And again: Ideo me misit pater in mundum, ut qui credit in me non 〈◊〉, sed habeat vitam eternam. My father hath for this purpose sent me into the world, that he which believeth in me, may not pearish, but may have the life everlasting. Also: Quaqumque hora ingemuerit peccator saluus erit. In what hour soever the sinner shall mourn for his sin, he shallbe saved. I had scriptures enough for me (as me thought) but say what I could say, he could say more against himself, than A man in 〈◊〉 pear can 〈◊〉 much against himself. I could say at that time to do him good with all. Where some say that the sin against the holy ghost, is original sin: I allcdged against that, the saying of S. Paul. Sicut per unius delictum. etc. And siquis egerit penitenciam. If a man had done all the sins in the world, and have true repentance, with faith and hope in God's mercy he shall be forgiven. But 〈◊〉 I said, he could still object against me and avoid my reasons. I was fain to take an other day, and did so. Let me go to my book (quoth I) and go you to your prayers, for ye are not all together without faith. I got me to my study, I red many doetours, but none could content me, no expositor could please me nor satisfy my mind in the matter. And it is with me as it is with a scholar of Cambridge, who being demanded of his tutor how he understood his lesson, and what it mente: I know (quoth he) what it meaneth, but I can not tell it, I can not express it. So I understood it well enough, but I can not well declare it. 〈◊〉 I will boungle at it as well as I can. Now to tell you by the way what sin it was that he had committed, he had fallen from the truth known, And afterward fell to mocking and scorning of it. And this sin it was that he thought to be unforgivable. I said unto him, that it was a behement manner of spcaking in Why some 〈◊〉 is called 〈◊〉. scripture, yet (quoth I) this is not spoken universally, nor it is not 〈◊〉 that God doth never 〈◊〉 it, but it is commonly called irremissible, unforgivable, because that God doth seldom forgive it, but yet there is no sin so great but God may forgive it, & doth forgive it to the repentant heart, though in words it sound that it shall never be forgiven: No sin that is repent, is 〈◊〉. As privilegium paucorum non destruit regulam universalem The privilege of a few persons doth not destroy an universal rule or saying of scripture. For the scripture saith: Omnes moriemur. We shall die every one of us, yet some shall be rapt and taken alive, as S. Paul saith. For this privilege of a few, doth not hurt a generalty. An irremissible sin, an unercusable sin, yet to him that will truly repent, it is forgivable, In Christ it may be remitted, if there be no more but one man forgiven, ye may be that same one man that shall be forgiven. Ub abundavit delictum, ibi abundabit et gratia. Where iniquity hath abounded, there shall grace abound. Thus by little and little this man came to a settled conscience again, and took comfort in Christ's mere 〈◊〉. Therefore despair not though it be said it shall neucr be forgiven. Where Lain said, my wickedness is so great that God cannot forgive it. Nay thou liest sayeth Austen to Cain. Maior est dei misericordia, quam iniquitas 〈◊〉. The mercy of God is greater than thine iniquity. Therefore despair not but this one thing I say: beware of this sin that ye fall not into it, for I have known no more but this one man this 〈◊〉 rare 〈◊〉, one man that hath fallen from the truth, and hath afterward repent and come to grace again, I have known many sense: god hath opened mine eyes to see a little, I have known many (I say) that knew more than I, and some whom I have honoured, that have afterwards fallen from the truth, but never one of them (this man except) that have returned to grace and to the truth again. But yet though God doth very seldom forgive this sin, & although it be one of the sins that God doth hate most of all others, & such as is almost never forgiven, yet it is forgivable. In the blood of Christ, if one truly repent, & lo it is universal. As there is also an other scripture, Who 〈◊〉 cuius rex puer est. Woe be to the Land, to the Realm, whose king is a child, which some interpreate and refer to childish conditions. But it is commonly true the otherwaye to, when it is referred to the age and years of childhod. For where the king is with 〈◊〉 age, 〈◊〉 that have governance about the king, have much liberty to live voluptuously and lycencyously, and not to be in fear how they govern, as they would be if the king were of full age, and then commonly they gonerne 〈◊〉 〈◊〉 be well governed 〈◊〉 a child. not well. But yet josias and one or two more though they were children, yet had their Realms well governcd and rained prosperously, and yet the saying. Vae terroe evius rex puer est, nevertheless true for all that. And this I gather of this irremissyble sin against the holy Ghost, that the Scripture saith, it is never forgiven, because it is seldom forgiven. For in deed I think that there is no 〈◊〉 which God doth so seldom nor so hardly forgive, as this sin of falling away from the truth, after that a The best per swation for a desperate person. man once knoweth it. And in deed this took best place with the man that I have told you of, and best quieted his conscience. another seed was this: Be not careful (sayeth christ) what ye shall say, before Judges and Magistrates, when ye are brought afore them for my name's sake, for the holy Ghost shall put in your minds even at the present hour, what ye shall speak. A comfortable saying and a goodly promise of the holy Ghost. That the adversaries of the truth (sayeth he) shall not be able to resist us, what? shall the adversaries of the truth be dumb? nay, there 〈◊〉 no greater talkers nor boasters and sacers than they be. But they shall not be able to resist the truth, to destroy it. Here some will say what needeth Universities then, and the preservation of schools: the holy Ghost will 〈◊〉 always what to say. Yea, but for all that we may not We may not tempt God. tempt God: we must trust in the holy Ghost, but we must not presume on the holy Ghost. Hear now should I speak of Universytyes, and for preferring of Scholes. But he that preached the last sunday, spoke very well in it, and substantially, and like one that knew the estate and condition of the universities and Schools very well. But thus much I say unto you Magistrates. If ye will not maintain Scholes and Unyversyties, ye shall have a brutalytie. Therefore no we a suit again to your highness. So order the matter that preaching may not decay. For surely if Another neces sary suit. preaching decay, ignorance and brutishness will enter again Nor give that preacher livings to secular men. What should secular men do with the livings of preachers? I think there be at this day ten thousand Studients, les than were within these 〈◊〉. years, 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 matter, saving one saying of Christ which was an other seed. Date, et dabitunr vobis. 〈◊〉 and it shallbe given unto you. etc. But who believeth God's promise is not 〈◊〉. this? if men believed this promise they would give more than they do 〈◊〉 at least wise they would not stick to give a little, but now a days men's study is set rather to take gifts and to get of other men's good then to give any of their own, so all other the promises are mistrusted and unbelieved. For if the rich men did believe this promise of God, they would willingly and readily give a little to have the overplus. So where Christ saith of injuries or offences & trespasses. Mihi vindictam et ego reoribuam. etc. 〈◊〉 the advenging of wrongs alone unto me, and I shall pay them home, etc. If the rebels had believed this promise, they would not have done as they did, So all the promises of God are mistrusted. Noah also after the flood feared at every rain, lest the world should be drowned and destroyed again, till God gave the rain bow. And what exercise shall we have The rainbow 〈◊〉 teach us by the rainbow? we may learn by the rainbow that God will be true of his promises, and will fulfil his promises. For God sent the rainbow and. iiii. M. years, it is, & more 〈◊〉 this promise was made, and yet God hath been true of his promise unto 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 promise, so is he & will be, in all the rest, but the covetous man doth not believe that god is true of his promise, for if he did, he would not stick to give of his goods to that poor. But as touching that I spoke afore, when we see the rainbow, and see in the rainbow that that is like water, and of a watery colour and as we may and ought not only to take thereof hold and comfort of God's promise, that he will no more destroy the world with water for sin but also we may take an example to fear god, What the rain bow teacheth. who in such wise hateth sin. Likewise when in the rainbow we see that that is of fiery colour, and like unto fire, we may gather an example of the end of the world, that except we amend, the world shall at last be consumed with fire for sin, and to fear the judgement of God, after which they that are damned, shall be burned in hell fire. These were the seeds that Christ was sowing, when this covetous man came unto him. And now I am come to my matter. While Christ was this preaching, thus covetous fellow would not tarry till all the sermon was done, but interrupted the sermon, even suddenly chopping in. Master (quoth he) speak to my brother, that he may divide the inheritance with me. He would not abide till the end of the Sermon. But his mind was on his halfpenny, and he would needs have his matter dispatched out of hand, Master (quoth he) let my brother divide with me. Yet this was a good fellow he could be contented with part, he desired not to have all together alone to himself, but could be content with a division, and to have his part of the inheritance, & what was the inheritance? Ager. So that it was but one piece 〈◊〉 ground, or one farm. This covetous man could be content 〈◊〉 〈◊〉 men love no 〈◊〉 〈◊〉. with the half of one farm, where our men now a days cannot be satisfied with many farms at once: one man must now have as many farms as will serve many men, or else he will not be contented nor satisfied. They will 〈◊〉 now a days one with an other, except they have all. Oh saith the wise man: There be three things wherein my soul 〈◊〉: Concordia fratrum, amor proximorum, et vir ac mulier bene sibi consentientes. The unity of brethren, that love of neighbours, & a man and wife agreeing well together. So that the concord of brethren & agreeing of brethren is a gay thing. What sayeth Solomon of this matter? Frater qui adiwatur a fratre quasi civitas firma, et turris fortis. The brother that is 〈◊〉 of his brother, is a sure and well fenced city, and a strong Tower, he is so strong. Oh it is a great matter 〈◊〉 brethren love and hold well together. But if the one go about to pull down the other, then are they weak both of them, and when one pulleth down his fellow, they must needs down both of them, there is no 〈◊〉 to hold them Two brethren have reigned in England. up. Mark in the Chronicles of England. Two brethren have reigned jointly together, the one on thissyde Humber, and the other beyond Humber in Scotland & all that way. And what hath come of it? So long as they have agreed well together, so long they have prospered. And when they have ierred they have both gone to wrack. Brethren that have so reigned here in England have quarreled one with another, and the younger had been contented with his portion (as in deed the younger brother commonly ierreth first) but by the contention both hath fared the worse. So when there is any contention between brother and brother for land, commonly they are both undone by it. And that craf ty merchant (what ever he be) that will set brother against brother, meaneth to destroy them both, but of these two. brethren whether this man here were the elder or the younger I cannot say, scripture telleth me not whether of these 〈◊〉. was the younger. But a likelihod this was younger, for once it was aplain law that primo genitus, that is to say the elder brother had duplicia, and therefore of likelihood it should be the young est brother that found himself aggrieved, and was not content: but Christ said unto him, thou man who hath made me a judge or a divider between you? Christ answered him by a question, and mark this question of Christ, thou man. Quis The intent of a question asked. me constituit iudecem aut divisorem super vos. It is no small matter (saith Austen) of what intention one asketh a question, as Christ in an other place of the gospel, asketh who was neighbour to the pilgrim that was wounded. There was (sayeth Christ) a man that went from jerusalem to Hierico, and fell among thieves, and they wounded him & left him for dead. And a priest came by, that was his own contreyman and let him lie, a Levit came by and would show no compassion upon him: at last a Samaritane came by, & set him on his horse, and conveyed him to the city, and provided surgery for him. etc. Now who was neighbour to this wounded man (sayeth Christ?) Qui fecit illi misericordiam (quod the Lawyer.) He that showed mercy unto him. He that did the office of a neighbour, he was neighbour. As ye may perceive by a more familiar example of the bishop of Exeter at Sutton in Staffordshire. Who is Bishop of Exeter? forsooth master 〈◊〉. What? do not all men know who is bishop of Exeter? what he hath been bishop many years. Well, say I: master Coverdale is Bishop of Exeter, master Coverdale putteth in execution the bishops office, and he that doth the office of the Bishop, he is the Bishop in deed. Therefore say I Master Coverdale is Bishop of Exeter. 〈◊〉 there is a thing that maketh my heart sorry. I hear that Master 〈◊〉 This was but by hear say. is poisoned. Alack a good man, a godly preacher, an honest fatherly man, and if it be true, it is a great pity and a lamentable case, that he feeding them with gods word they should feed him a gain with poison. But to the purpose of Christ's question, who made me a judge between you? here an Anabaptist will say: 〈◊〉 Christ refused the office of a judge, ergo there aught to be no judges nor magistrates a 'mong Christian men. If it had been a thing lawful, Christ would not have refused to do the office of a judge, & to have determined that variance between these two. brethren. But Christ did thereby signify, that he was not sent for that office. But if thou wilt have a trial and a sentence of that matter according to the laws, thou must go to the temporal judge that is deputed therefore, but Christ's meaning was, that he was come for an other purpose, he had another office deputed unto him, then to be a judge in temporal matters, Ego veni vocare peccatores ad penitenciam, I am come (saith he) to call sinners to repentance. He was come to preach the Gospel, the remission of sin, and the kingdom of God and meant not thereby to disallow the office of temporal ma The 〈◊〉 is answered. gistrates. Nay; if Christ had meant that there should be no magistrates, he would have bid him take all, but Christ mente nothing so. But the matter is, that this covetous man, this brother took his mark amiss, for he came to a wrong man to seek redress of his matter, nor Christ did not forbid him to seek his remedy at the magistrates hand, but Christ refused to take upon him them office that was not his calling. For christ had an other vocation then to be a judge between such as contended about matters of land. If our rebels had had this in their minds, they would not have been their own judges, but they would have sought the redress of their grief at the hands of the king and his magistrates The cause of 〈◊〉. under him appointed. But no marvel of their blindness and ignorance: for the Bishops are out of their diocese, that should teach them this gear. But this man perchance had heard, & did think that Christ was 〈◊〉, whose reign in words soundeth a corporal and a temporal reign, which should do justice, and see a redress in all matters of worldly controverly. Which is a necessary office in a christian 〈◊〉, and must needs be put in execution for ministering of 〈◊〉. And therefore I require you (as a suitor rather than a preacher) look to your office your self, and lay not all on your officers backs. receive the bills of supplication yourself, I do not see you do so now a days, as ye were wont to do the last year. For God's sake look unto it, and see to the ministering of justice 〈◊〉 own self, and let poor Suitors have answer. There is a king in Christendom, and it is the king of Den The king of Denmark. mark, that sitteth openly in justice, thrice in the week, and hath doors kept open for the nonce. I have hard it reported of one that hath been there and seen the proof of it, many a time and oft. And the last justice that ever he saw done there was of a priests cause, that had had his glebe land 〈◊〉 from him (and now here in England 〈◊〉 go about to take away all) but this priest had had his glebelande taken from him by a great man. Well, first went out letters for this man, to appear at a day: process went out for him according to the order of the law, and charged by virtue of those letters, to appear afore the 〈◊〉 at such a day. The day came The 〈◊〉 sat in his hall ready to minister justice: The priest was there present: The gentleman this Lord, this great man, was called, and commanded to make his appe rance according to the writ that had been directed out for him. And the Lord came, and was there, but he appeared not: No quoth the king? was he summoned as he should be? had he any warning to be here? It was answered, yea, and that he was there walking up and down in the hall, and that he knew well enough that that was his day, and also that he had all ready been called, but he said he would not come before the king at that time, allcoginge that he needed not as yet to make an answer, because he had had but one summoning. No quoth the king? is hehere present: yea forsooth sir said the priest. The king commanded him to be called, and to come before him. And the end was this. He made this Lord, this great man to restore unto the priest not only the glebeland which he had taken from the priest but also the rent and profit thereof, for so long time as he had withholden it from the priest which was viii. years or thereabout (saith he) when ye can show better cuidence the the priest hath done, why it ought to be your land, than he shall restore it to you again and the profyts thereof, that he shall receive in the mean time. But till that day come, I charge ye that ye suffer him peaceably to enjoy that is his. This is a noble king, and this I tell for your example, that ye may do the like. 〈◊〉 upon the matter yourself. Poor men put up bills every day, and never the near. Confirm your kingdom in judgement, and begin doing of your own office yourself, even now while you are young, and sit once or twice in the week in council among your Lords, it shall cause things to have good success, and that matters shall not be lingered for the from day to day. It is good for every man to do his own office, & to see that well executed & discharged. Ozias king in juda, he would needs do th'office of the priest, & he would needs offer incense in that sanctuary, which to do, was the priests office. But he was so denly 〈◊〉 with the lepry for his labour, & so continued a leper None may me dle with others office. all days of his life. S. Jhons' disciples would have had their master to take upon him that he was Christ. But what said Jhon? Nemo sibi assumit quicquam, nisi datum fuerit ei desuper. No man may take any thing upon himself, except it be given unto him from above. If the Devonshire men had well 〈◊〉 sidered this, they had not provoked the plagues that they have had light upon them. But unpreaching prelacy hath been the chiefest cause of all this and commotyons. But if Christ may challenge any kind of men for taking his office upon them, he may say to the massmongers. Who gave you commission to offer up Christ? who gave you au massmongers bsury Christ's office. tority to take mine office in hand? for it is only Christ's of fice to do that. It is a great matter to offer christ, if Christ had offered his body at that last supper, then should we so do to, who is worthy to offer up Christ? an abominable presum cyon Paul saith Accepit panem, postquam gracias egissit fregit ac dixit, Accipite, edite. He took bread and after that he had given thanks, he bralie it, and said. Take ye, eat ye. etc. and so said: Hoc est corpus meum, He gave thanks, well them in thanks giving there is none oblation, and when he gave thanks it was not his body. When I was in examination. I was asked many questions, and it was said to me: what Christ did, that should we do: a bishop gathered that upon these words. Hoc facite inmei recordacionem. Then said he to me, how know ye that they eat it before he said, Hoc est corpus meum. I answered again and said: how know ye that they did not eat it. etc. So I brought into him the place of Paul above said, and that in thanks giving is none oblation, and when he gave thanks it was not his body, for he gave thanks in the beginning of supper, before they eat any manner thing at all, as his accustomed manner was to do. I wonder therefore that they will or dare by this text, take upon them to offer Christ's body. They should rather say: Quis me constituit oblatorem? Who made me an offerer? But when Christ said: Quis me constituit judicem aut divisorem super vos? Who hath made me a judge, or a divider of lands among you? Christ did refuse an other mansoffice, an office that he was Christ 〈◊〉 another man's office not of his father deputed unto. Christ's 〈◊〉 was a spiritual kingdom, & his office was a spiritual office & he was a spiritual judge. And therefore when the woman 〈◊〉 in ad ultery was brought before him, he refused not to play the judge, but said: Quis te accusat? and she said again Nemo domine. No man lord (saith she) then said he, Nec ego te condenno. Nor I 〈◊〉 thee not. Vade et noli amplius peccare. 〈◊〉 thy ways, & sin no more. Here he took uponhim his own office & did his office, for his office was to preach & to bid sinners a mend their evil living, & not to be a temporal judge in temporal causes. And here is an other occasion of a suit to your highness, for that punishment of lechery. For lechery 〈◊〉 in Eng 〈◊〉 〈◊〉 〈◊〉 to the king. land like a flood. But now to make an end in temporal causes he said. Quis me constituit judicem. etc. Who made me a judge of temporal causes among you, & of worldly matters: Thus came this fellow in here with interrupting of Christ's sermon, & received the answer which I have rehearsed. Thou man thou fellow (quoth he) who hath made me a judge, among you? And he said unto all the audience: Videte, et cave te ab avaricia. See and beware of covetousness. Why so? Qui a non in abundancia cuiusquoem vita eius est, ex his que possidet. For no man's life standeth in the abundance of the things which he possesseth, we may: have things necessary, and we may have habowdaunce of things, but the abundance doth not make us blessed. It is no good argument. Quo plus quisque habet, tanto beatus vivit. The more riches that a man hath the more happelly & the more blisfullye he liveth. For a certain great man that had purchased much lands a thousand marks by year: or I wots not what, a great portion he had. And so on the way as he was A terrible example. in his journey towards London, or from london, he fell sick by the way. A disease took him, that he was constrained to lie upon it. And so being in his bed the disease grew more 〈◊〉, upon him, that he was by his friends, that were about him very godly advised to look to himself, & to make him ready to god, for there was none other likelihood but that he must die without remedy. He cried out, what? shall I die (quoth he) wounds, sides, heart, shall I die, & thus go from my goods? go fet me some physician that may save my life, wounds and sides shall I thus die? There lay he still in his bed like a block with nothing but wounds & sides shall I die? With in a very little while he died in deed, & then lay he like a block in deed. There was black gowns, torches, tapers & ringing of bells, but what is become of him, God 〈◊〉 & not I. But hereby this ye may perceive that it is not the ha boundaunce of riches that maketh a man to live quietly & blissfully. But the quiet life is in a mediocrite. Mediocres optime viunt. (saith he) they that are in a mean do live best. A true 〈◊〉. And there is a proverb which I red many years ago. Dimi dium plus toto. The half sometimes more than the hole. The mean life is the best life, and the most quiet life of all. If a man should fill himself up to the throat, he should not find ease in it, but displeasure, and with the one half he might satisfy his greedy appetite. So this great richesse never maketh a man's life quiet, but rather troublous I remember here a saying of Solomon, and his example. Coaceruavi mihi argentum & aurum. I gathered silver and gold together (say the he) I provided me singers, and women which could play on instruments to make men mirth and pastime, 〈◊〉 gate me Psalteries and songs of music etc. And thus my: heart rejoiced in all that I did. But what was the end of all this? Cum convertissem me ad omnia, when I considered (saith Solomon) all the works that my hands had wrought etc. lo, all was but vanity and vexatyon of mind, and nothing of any value under the sun. Therefore, leave covetousness, for believe me if I had an enemy. The first thing that I would wish to him, should be, that he might have abundance of richesse, for so I am sure, he should never be in quiet. But think ye there be not many that would be so hurt? But in this place of the gospel. Christ 〈◊〉 & declared this unquietness and uncertenty of great richesses, by a similitude & parable of a great rich man, who had much land that brought forth all fruits plentifully. And he being in a pride of the matter, and much unquiet by reason that he had so much, said to himself: What shall I do, because I have not roum enough where to bestow my fruits that have grown unto me of my lands, I will thus do (saith 〈◊〉) I will pull down my barns, and build greater barns, and I will say to my soul. My soul thou 〈◊〉 much goods laid up in store for many years, take thine ease, eat, drink and be merry. But God said to him. Stulte hac nocte amimam tuam repetunt abs te. Thou fool, thou fool, this night will they take thy soul from thee again. and then, whose shall those things be, which that hast provided Even so it is with him (saith Christ) that gathereth riches unto himself, & is not rich toward God etc. But yet the covetous man can never be content. I walked one day with a gen tleman in a park, & the man regarded not mi talk, but cast his head & eye this and that way, so that I perceived he gave no great ear to me, which when I saw: I held my peace. At last, oh (quoth the gentleman) if this park were mine, I would never desire more while I lived. I answered & said: Sir, and what if ye had this Park to, for there was an other Park even hard by? this gentleman laughed at the matter. And truly I think he was diseased with that dropsy, the more he had, the more covetous he was to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentlemen. more & more. This was a farmer that had a farm hard by it, & if he might have had this Park to it, he would never have desired more. This was a farmer not altogether so covetous a man, as there be many now a days, as for one gentleman to rake up all the farms in the country together in his hands all at ones. And hear one suit more to your highness. There lacketh one thing in this realm, that it hath need of, for God's sake make so. 〈◊〉 promoters. Lack of promoters. There lack promoters, such as were in king Henry the seventhes' days your grandfather. There lack men to promote the kings officers when they do amiss, and to promote all offenders. I think there is great nead of such men of godly discretion, wisdom, & conscience, to promote transgressors, as rentraisours, oppressors of the poor, extor tioners, 〈◊〉, usurers. I here there be usurers in England, that will take xl. in the hundredth: But I hear of no promoters to put them up. We read not this covetous farmer or landed man of the gospel, bought corn in the markets to lay it up in store, and then sell it again. But and if it please your highness? I hear say that in Eng land, we have land Lords (nay step Lords I might say) are become graziers, and burgesses are become regraters, and some Farmers, will regrate and buy up all the corn 〈◊〉 that cometh to markets, and lay it up in store, and sell it again at an higher price, when they see their time: I heard a merchant man say that he had travailed all the days of his life, in the trade of merchandise, and had gotten three or iiii. thousand pounds by buying and selling, but in case he might be licenced or suffered so to do, he would get a thousand pound a year by only buying and selling of grain heave within this realm. Yea and (as I hear say) Aldermeu are now a days become Colliers. They he 〈◊〉 〈◊〉. both Woodmongers and makers of cools. I would wish he might eat nothing but coals for a while, till 〈◊〉 had amended it. There cannot a poor body buy a sack of coals, but it must come thorough their hands. But this rich man that the gospel 〈◊〉 of, was a covetous man. God had given him plenty, but that made him not a good man. It is another thing that maketh a good man. God sayeth: Si non 〈◊〉 vocem 〈◊〉. If thou obey not my voice etc. 〈◊〉 therefore worldly riches do not declare that favour or disfavor of God. The scripture saith: Nemo scit an sit amore dignus, an odio. God hath ordained all things to be good. And the devil laboureth to turn all things to man's evil. God giveth men plenty of richesse to exercise their The 〈◊〉 is contrary to god. faith and charity, to confirm them that be good, to draw them that be nought, and to bring them to repentance: and the devil worketh all together to the contrary. And it is an old proverb, the more wicked the more fortunate. But that 〈◊〉 of this covetous rich man, declareth thunqui etnes of the mind, that richesse bringeth with it. First they Riches bring 〈◊〉 of mind. are all in care how to get richesses, & then are they in more 〈◊〉 how to keep it stil. Therefore the 〈◊〉 saith. Qui volunt ditescere incidunt in tentationes varias. They that study to get great richesses, do fall into many divers temptatyons. But the rote of all evil is covetousness. What shall I do saith this rich man.) He asked his own brainless head what he should do, he did not ask of the scripture. For if he had asked of the scripture, it would have told him, it would have said unto him: Frange esurienti panem tuum. etc. Break thy bread unto the hungry. All the affection of men now a days, is in building gay and 〈◊〉 houses, it is in setting up & pulling down, & vever have they done building. But th'end of all such great richesse & covetousness is this: 〈◊〉 this 〈◊〉 spoken. This night thou fool thy soul shallbe taken from thee. It is to be understand of all that rise up from little to much, as this rich man that the gospel spoke of did. Ido not despise richesse, but I 〈◊〉 that men should have richesse, as Abraham had, and as joseph had. A man to have riches to help his neighbour, is a godly riches. The worldly richesse is to put all his trust & confidence in his worldly richesses, that he may by them live here gallantly, plesantlye, and voluptuously. Is this godly richesse? No no, this is not godly richesse. It is a common saying now a days among many. Oh, he is a rich man, he is well worth five C. pounds. He Who 〈◊〉 〈◊〉 is well worth v. C. pounds that hath given. v. 〈◊〉. pound 〈◊〉 the poor, otherwise it is none of his. Yea, but who shall have this v. C. pounds? For whom hast thou gotten that fivehundred pounds? What sayeth Solomon. 〈◊〉. v. Est alia infirmitas pessima, quam vidi sub sole divitioe conseruatoe in malum domini sui. Another evil (saith he) and an other very naughty imperfection, richesse horeded up and kept together to the owners own harm, for many times such richesses do perish & consume away miserably. Such a one shall sometime have a son saith he, that shallbe a very beggar, and live all in extreme penury. O goodly riches that one man shall get it, & an other come to devour it Therefore Videte, & cavete ab avaritia. See & beware of covetousness. Believe God's words, for they will not deceive you, nor lie. Heaven and earth shall perish: but Verbum domini, manet in oeternum. The wordof the Lord abideth and endureth for ever. Oh this leavened faith: this unseasoned faith. Beware of this unseasoned faith. A certain mau asked me this question: 〈◊〉 thou ever see a man live long that had great richesses? Therefore saith the wise man, if God send thee richesse, use them. If God send thee aboun dance, use them according to the rule of God's word, and study to be rich in our saviour jesus Christ. To whom with the father and the holy ghost, be all honour glory and praise for ever and ever. Amen. Imprinted at London by john day, dwelling over Aldersgate, beneath S. martyn's. And are to be sold at his shop under the gate. Cum gratia & privilegio Regiae Ma. iestatis perseptennium.