OVR FATHER vvhich art in heauen. I haue entred of late in the wase of preachyng, and spo­ken many thynges of prayer, and rather of praier than of any other thing. For I thinke there is no­thing more necessarie to be spoken of, nor more abused than praier was by the craft and suttletie of the deuill: for many thynges were taken for prayer whan they were nothyng lesse. Therefore at this same [...] also I haue thoughte it good to entreate of prayer, to thintent that it might bee knowen what a precious thyng ryghte prayer is. I tolde you first what prayer is. Secondarily, to whom we ought to praye. Thirdely, where and in what place we ought to pray. And fourthely I tolde you the diuersitie of prayer, namely of the common prayer and the priuate. These and such lyke thynges I haue dilated and cxpounded vnto you of late in the open pulpet.

Nowe at this present tyme I [...] as by the way of a lecture, at the request of my most gracious Lady, to expoūd vnto you, (her housholde seruantes, and other that be wil­ling to heare) the right vnderstandyng and meaning of this most perfect prayer, which our sauior hymself taught vs, at the request of his disciples, which prayer we call the Pater noster. This prayer of our lorde maye be called a prayer aboue all prayers, the principall and moste perfect prayer, whyche prayer ought to be regarded aboue all others, con­sideryng that our Sauior hym selfe is the author of it, he was the maker of this prayer, beeyng very God and very man. He taught vs this prayer whiche is a moste perfecte scholemaister, and commanded vs to [...] it, whiche prayer conteineth great and wonderfull thinges, if a learned man had the handlyng of it. But as for me, suche thynges as I [Page] haue conceiued by the readyng of learned mens bookes, so [...] foorth as GOD will geue me his grace and spirite, I will shewe vnto you touchyng the [...] meanyng of it, and what is to bee vnderstand by euery worde contained in that prayer. For there is no worde ydle or spoken in vaine. For it must nedes be perfect, good, and of great [...] our sauiors teachyng, which is the wysedom of God it self. There be many other psalmes & prayers in scripture very good and godly, and it is good to know [...]. But it is with this prayer (the Lordes prayer I say) lyke as with the lawe of loue. All the lawes of Moses, as concernynge what is to be done to please God, how to walke before him vprightly and godly: All such lawes are [...] in this The A­bridgemēt of the lavv of god. lawe of Loue, Diliges Dominum Deum [...] ex toto cor­de tuo, & in tota anima tua, & in tota mente [...], & proxi­mum sicut reipsum. Thou shalt loue the lorde thy God with all thy hart, with all thy soule, and with all thy mynde, and Mat. 22. thy neighbor as thy self:) euen so is it with this prayer. For like as the law of Loue is the sūme and [...] of tho­ther lawes, so this prayer is the [...] and abridgement of The [...] of al prai­ers. all other prayers: all the other prayers are conteined in this prayer, yea whatsoeuer mankynd hath nede of to soule and body, that same is conteyned in this prayer.

This prayer hath. ii. partes, it hath a preface, which some call a salutation or a louing entrance: secondarily the praier Mat. 6. it self. The entrance is this: [...] Pater noster Lu. II. qui es in coelis, Our father which art in heauen. as who say you christen people, you that beare 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 sauior Christ, that he wold vouchsafe to teache vs to pray: & in this prayer to signifie vnto vs the good will whiche oure heauenly father beareth towardes vs. Now to the matter.

Our Father, These wordes [...] not to the petitions, they be but an entring, a sekyng fauor at Gods hande, yet The en­trance into praier. if we well way & consider them, thei admonish vs of many things, and strenghthen our faith wonders well. For this VVhat it is to call God Father. worde Father signifieth that we be Christes brothers, and that God is oure Father. He is the eldest sonne, he is the [Page 2] sonne of GOD by nature, we be his sonnes by adoption thorough his goodnesse, therefore be biddeth vs to call hym our Father, which is to be had in freshe memory, and great reputation. For here we are admonished howe that we bee reconciled vnto God: we which before tymes were his ene­mies, are made nowe the children of GOD, and inheri­toures of euerlasting lyfe. Thus we be admonished by this woorde Father. So that it is a woorde of muche importance and great reputation: For it confyrmeth our fayth, whan we call him [...]. Therfore our Sauiour whanne he tea­cheth vs to call God father, teacheth vs to vnderstande the VVhae Christ [...] by [...] vs to call god father. fatherly affeccion which God beareth towardes vs, whiche thing maketh vs bolde and hearty to call vpon him, know­yng that he beareth a good wil towards vs, and that he wil surely heare our praiers. Whan we be in trouble we doute of a straunger whether he wil helpe vs or not: but our saui­our commaundyng vs to call God father, teacheth vs to be assured of the loue and good will of GOD towarde vs. So by this woorde Father, we learne to stablish and to com­forte oure saythe: knowyng moste assuredlye that he wyl be good vnto vs. For Christ was a perfecte schoolemaister, he lacked no wysedome, he knewe his Fathers wyll and pleasure: he teacheth vs, yea and moste certainely assureth vs, that GOD will be no cruell iudge, but a louyng Fa­ther. Here we see what commodities we haue in this word Father. Seyng no we that we fynde suche commodities by this one word, we ought to consider the whole praier with No vvorde in this prai er [...] his vvaight great diligence and earnest mynde. For there is no worde nor letter conteined in this prayer, but it is of great impor­tance and waighte, therfore it is necessarye for vs to knowe and to vnderstande it thoroughlye, and thanne to speake it consideratelye wyth greate deuotion: elles it is to no pur­pose to speake the woordes withoute vnderstandyng, it is Note what lyplabour is. but lyplabour and vayne bablying, and so vnworthy to bee called prayer (as it was in tymes [...] vsed in Englande.) Therefore whenne you saye thys prayer, you muste well consyder what you saye. For it is better once sayde delibe­rately with vnderstandyng, then a thousand times without vnderstanding, which is in very dede but vain babling: and [Page] so more a displeasure than pleasure vnto God. For the mat ter lyeth not in muche sayeng, but in well saying. So if it be sayd to the honor of God, than it hath his effect, and we shall haue our petitions, for God is trewe in his promises: and our Sauior knowing him to be well affected towardes vs, commaundeth vs therefore to calle hym Father.

Here you must vnderstande, that lyke as our Sauior was most earnest and feruent in teachyng vs [...] to pray and call vpon God for ayde and helpe, and for thynges necessa­rie The deuill is diligēt to let praier. both to our soules and bodies: So the deuill that old ser­pent, with no lesse diligence endeuoreth himselfe to let and stoppe our prayers: so that we shall not cal vpon god. And a­mongest other his lettes, he hath one especially, where with he thynketh to keepe vs from prayer, whiche is the remem­braunce of our synnes. When he perceiueth vs to be dispo­sed to praye, he commeth with his crafte and suttle conuei­aunces, saying: What, wylte thou praye vnto god for aide and helpe? knowest thou not that thou art a wicked synner and a transgressour of the law of God? Looke rather to bee The slights of the deuil damned and iudged for thy yll doynges, than to receiue any benefite at his handes. Wylt thou call him father whiche is so holye a god? and thou art so wicked, and miserable a syn­ner? This the deuill will saye, and trouble our myndes to stoppe and let vs from our prayer: and so to giue vs occasion not to praye vnto god. In this temptatiō we must secke for some remedy and comfort, for the deuil doth put vs in remē ­braunce of our sinnes to that ende, to keeye vs from prayer and inuocation of GOD. The remedye for this temptation is to call our Sauiour to remembraunce, who hath taughte vs to say this prayer: he knew his fathers pleasure, he knew what he did. Whan he commaunded vs to call GOD oure Father, he knew we should fynde fatherly affections in god towardes vs. Call this (I saye) to remembraunce, and than agayn remember that our Sauiour hath cleansed, thorough his passion, all our synnes, and taken away all our wicked­nesse. So that as many as beleue in hym shalbe the children of God. In suche wise lette vs striue and fyghte agaynst the temptacions of the deuill, which would not haue vs to call vpon god: because we be synners. Catche thou holde of out [Page 3] sauior, beleue in hym, be assured in thy hearte that he with his sufferyng toke away all thy synnes. Consider agayne, that our Sauiour calleth vs to prayer, and commaundeth vs to praye: Our synnes lette vs, and withdrawe vs from prayer, but our sauiour maketh them nothyng: whan wee beleeue in hym, it is lyke as if we hadde no synnes. For he chaungeth with vs, he taketh our synnes and wickednesse frome vs, and geueth vnto vs his holynesse, rightuousnes, iustice, fulfyllyng of the lawe, and so consequentely euer­lastyng lyfe: So that we [...] lyke as if we hadde doone no synne at all: for his ryghtuousnesse standeth vs in so good steade, as though we of our owne selues had fulfylled the lawe to the vttermoste.

Therfore our synnes can not lette vs, nor withdraw vs from prayer: for they be gone, they are no synnes, they can not be hurtfull vnto vs. Christ dyeng for vs, as al the scrip­ture both of the new and old testament witnesseth: Dolo­res nostros ipse portauit, He hath taken away our sorowes. [...]. 53. Lyke as when I owe vnto a man an hundreth pounde, the daye is expired, he wille haue his moneye, I haue it not, and for lacke of it, I am layde in pryson. In suche dy­stresse cometh a good frende, and sayth: Syr, bee of good cheere, I will paye thy dettes, and foorthwith payeth the wholle summe, and setteth me at libertie. Suche a frende is our Sauiour, he hath payde our dettes, and sette vs at libertie, els we should haue ben damned worlde withoute end in euerlastyng prison and darknesse. Therfore though oure synnes condemne vs, yet whanne we alledge Christe and beleue in hym, our sinnes shall not hurt vs. For saint Iohn saythe: [...] peccauerit aduocatum habemus apud 1 Ioh. 2. [...], lesum Christum iustum, Wee haue an aduocate with God the Father, Iesus Christe the rightuous. Marke that he sayth [...], non aduocatos, he speaketh sin­gularly, not plurally. We haue one aduocate, not many, One [...], not many. neyther sayntes nor any body els, but onely hym: and none other neyther by the waye of Mediation, nor by the waye of redemption. He onely is sufficiente, for he onely is all the dooer, lette hym haue all the wholle prayse. Lette vs not withdrawe frome hym his [...], and geue it to [Page] creatures: for he onely satisfieth for the sinnes of the whole world. So that all that beleue in Christe be cleane from all the fylthines of their synnes. For saint Iohn Baptist saith. Iohn 1. Ecce agnus dei qui [...] peccata mundi. Beholde the lambe of God which taketh awaye the sinnes of the worlde: Doth y ^t deuil call thee frō prayer? Christ calleth the vnto it again: 2. Iohn. 3. For so it is written. In hoc aparuit filius dei vt destruat ope­ra diaboli, To that ende the son of god appeared to destroy the workes of the deuill.

But marke here, Scripture speaketh not of [...] synners, Christe suffred not for them, his deathe remedieth Christ suffe red not for [...]. not their synnes. For they be the bondmen of the deuil and his slaues, and therfore Christes benefytes pertayne not vn to them. It is a wonderfull saying that [...] Iohn hathe. Beholde the lambe of GOD that taketh away the synnes of the worlde. The [...] upll sayth vnto me: thou art a sinner. No, sayth Sainet Iohn, the lambe of God hath taken away thy synnes. Item Habentesigitur pontificem [...], qui pe Hebr. 4 Christ is an highe bishop. netrauit coelos, lesum filium Dei, accedamus cum fiducia, ad thronum gratiae, vt consequamur misericordiam. We ther­fore hauing a great highe [...], whiche hathe passed tho­rough the heauens euen Jesus the sonne of GOD, let vs with boldenesse gee vnto the seate of his grace that we may obtayne mercye. O it is a comfortable thing that we haue an accesse vnto God: Esay saith, [...] eius sanati sumus: Esa 53 The paine of our punnishment was laide vppen hym, and with his stripes are we healed. Further in the newe testa­ment we reade, Huie omnes Prophetaetestimonium perhi­bent, Act. 10 All the pro phetes testi fie of Christ. remissionem peccatorum accipere per nomen eius om nes qui credunt in eum. Unto the same beare all Prophetes witnesse, that all they do receaue forgeuenesse of synnes by his name, which beleue on him. Now you see how ye be re­medied from your synnes, you heare howe you shall wyth­stande the deuyll when he wyll wythdrawe you from pray­er: Lette vs therfore not giue ouer prayer, but stick vnto it, lette vs rather beleue Christe our Sauiour, then the deuill, whiche was a lyar at the beginning. You knowe now howe you may preuent hym, how you may put hym of, and auoid his temptations.

There is one other addicion afore we come to the petici­ons, whiche dothe muche confirme oure faith, and increase Vvhat these woordes vvhich arre in heauen do teach vs the same. Qui es in coelis, which art in heauen. These wor­des put a diuersitye betwene the heauenly father, and oure temporall fathers. There be some temporall fathers which would fayne helpe their children, but they can not, they bee not able to helpe them. Agayne there bee some fathers whi­che are ryche and myght helpe their children, but they be so vnnaturall they wyll not helpe them. But oure heauenlye Father, in that we call hym Father, we learne that he wyl helpe, that he beareth a fatherlye loue towardes vs. [...] hea­uen, here we learne that he is able to helpe vs, to geue vs al good thynges necessarye to soule and bodye: and is mightye to defende vs from all yll and peryll. So it appeareth that he is a Father whiche will help, and that he beyng celelesti­all, whyche is able to helpe vs. Therfore we maye haue a boldenesse and confidence, that he maye helpe vs, and that he wyll helpe vs, where and whensoeuer we call. he sayth: Coelum & terram impleo. I syll heauen and earthe. And a­gayne Hie. 23. Coelum mihi sedes est, & terta scabellum pedum me­orum, Esa 66. Heauen is my seate, and the earth is my footestoole. Where we see that he is a mighty GOD, that he is in hea­uen and earthe with his power and might. In heauen he is apparantly, where face to face he sheweth himself vnto his Angels and Saines. In earth he is not so apparantly, but darkelye and obscurelye he exhibiteth himselfe vnto vs: for oure corrupte and feble fleshe coulde not beare hys maie­stye: VVhy god is not appa rantly vpō, earthe. Yet he [...] the earth, that is to saye, he ruleth and gouerneth the same, ordering all things according vnto his will and pleasure. Therefore we muste learne to persuade our selues, and vndoutedlye beleue that he is able to helpe: and that he beareth a good and fatherly wyll towardes vs, that he will not forgette vs. Therfore the king and prophet Dauid sayth, Dominus de coelo prospexit, The Lorde hath seene doune from heauen. As farre as the earthe is from Psal 53. heauen, yet GOD loketh doune, he seeth all thynges, he The [...] see not loun from heauen. is in euerye corner. He sayethe the Lorde hathe loo­ked doune, not the Saynctes. No, he sayeth not so. For the Sainctes haue not so sharpe eyes to see doune from [Page] heauen: they be spurre blynde, and sande blynd. they can not see so farre, nor haue not so long eares to heare. And therefore our petition and prayer shoulde bee vnto hym, whyche wyll heare, and can heare. For it is the Lorde that looketh downe. He is here in earth (as I tolde you) verye darkely, but he is in heauen moste manifestely: where he sheweth him [...] vnto his angels and sayntes face to face. We reade in Scripture that Abels bloode dydde crie vnto Gene 4 God: where it appeareth that he can heare, yea not onely God heard the crye [...] Abels bloude. heare, but also see and feele. for he seeth ouer all thynges, so that the least thought of our heartes is not hydde frome hym. Therfore ponder and consyder these wordes well, for they fortifie oure saythe. We call hym Father, to put our selues in remembraunce of his good wylle towardes vs. Heauenly we calle hym, signifying his myghte and power that he maye healpe and doo all thynges accordynge to his wyll and pleasure. So it appereth moste manifestly, that there lacketh neither good will nor power in hym. There was ones a prophete whiche whan he was yll intreated of kyng Ioas, sayde: Dominus videat & [...], The Lorde [...]. Para. 24 looke vppon it, and require it. There bee many menne in Englande and other where els, whiche care not for God: yea they be cleane without God, whych saye in their hear­tes, Nubes latibulum eius, [...] nostra considerat, & circa car Iohn. 22. dines [...] ambulat, Tushe the cloudes couer hym that he may not se, and he dwelleth aboue in heuen. But as I told you before, Abels blood may certifie vs of his present know ledge. Let vs therfore take hede that we doo nothyng that myght displease his maiestie, neither openly nor secretely. For he is euery where, and nothyng can be hyd from hym, Vider & requiret, He seeth it, and will punishe it.

Further this worde Father is not onely apt and conueni­ent for vs to strengthen oure faith withall (as I tolde you) but also it moueth God the sooner to heare vs when we call An other commodi­tie of this worde Fa­ther. him by that name Father. For he perceiuing our confidence in him, can not chose but shew hym lyke a Father. So that this word Father is most mete to moue god to pitie, and to graunt oure requestes. Certaine it is, and proued by holy Scripture, that God hath a fatherly and louyng affection [Page 5] towarves vs, farre passyng the loue of bodilye parentes to their children. Yea as far as heauen and earth is a sonder, The loue of god to­vvardes vs excedeth the natural loue of pa­rentes to their ovvn children. Esa. 49. so far hys loue towards mankynd exccdeth the loue of natu ral parentes to theyr children, which loue is set out by the mouthe of hys holye Prophete Esay, Where he sayeth: Num [...] tradet [...] suum, quo minus mi­sereatur [...] vteri sui? si esto [...] illae ego tamen [...] non [...] Wyll a wyfe forget the chyld of her womb, and the sonne whome she hathe borne? and though she doe forgette hym, yet wyll not I forgette thee. Here are [...] the affections and vnspeakeable loue, whiche GOD beareth towarde vs. He sayeth: [...] potest [...]? Maye a woman? He speaketh of the woman, meanyng the man too: but because women moste commenly are more [...] towardes theyr Children then men bee, therefore he nameth the woman. And it is a verye vnnaturall woman that hateth her chylde or neglecteth the same. But O lorde what craftes and conueiaunces vseth the deuyll abroade, that he can bryng his matters so to passe, that some women sette a syde not alonely all motherly affections, but also all naturall humanitye, in so muche that they kyll theyr owne children, their owne bloud, and fleshe.

I was a late credibly informed of a prieste whiche had ta­ken A [...] the mid vvife. in hande to be a middewyfe: O what an abhominable thyng is this: but what folowed? he ordered the matter so, that the poore innocente was loste in the meane season. Suche thynges the deuyll cannebrynge to passe, but what then: God sayeth. Though a woman doe forgette her chyl­dren, though they kyll theym, yet wyll I not forgette thee sayeth the Lorde GOD almightye. Truthe it is there bee some women verye vnnaturall and vnkynde, whiche shall receiue their punishements of GOD for it. But for all that we oughte to beware and not beleue euerye tale tolde vnto vs, and so rashelye iudge, I knowe what I meane. There hathe bene alate suche tales spreade abroade, and most vntruly, such false taletellers shal haue a greuous pu­nishement of the Lorde whan he shall come to rewarde eue rye one according vnto his desertes.

Here I haue occasion to tell you a storye whyche happe­ned [Page] at Cambridge. Mayster Bylney (or rather Saint Byl­ney that suffered death for Gods worde sake) the same Bil­ney was the instrumente wherby God called me to know­ledge, [...] vvas gods instru­ment to [...]. for I maye thanke him, next to god, for that know­ledge that I haue in the woord of GOD. For I was as obstinate a [...] as anye was in Englande, in so muche that when I shoulde bee made Bacheler of Diuinitie, my whole oration went against Philip Melanchton, & agaynst his opinions. Bilney heard me at that tyme, and perceiued that I was zelous without knowlage, and he came to me afterwarde in my studie, and desired me for Gods sake to heare his confession, I dyd so. And to say the truthe, by his [...] by hearing [...]. confession I learned more than asore in many yeares. So from that tyme forwarde I began to smell the word of god, and forsoke the schole doctors and such foolries. Now after I had ben acquainted with him, I went with hym to visite Bilneys ex ercise the prisoners in the towre at Cambridge, for he was euer visityng prisoners and sicke folke. So we wente togither, and exhorted them as well as we were able to doo, mouing them to pacience, and to acknowlage their faultes. Among other prisoners there was a woman whyche was accused that she had killed her owne childe, whiche acte she plaine­ly and stedsastly donyed, and coulde not be brought to con­fesse the acte, whyche denyeng gaue vs occasion to searche for the [...], and so we dydde. And at the lengthe wee founde that her husbande loued her not. And therefore he soughte meanes to make her out of the [...]. The matter was thus.

A chylde of hers had ben sicke by the space of a yeare, and Note this [...]. so decayed, as it were in a consumption: At the lengthe it dyed in haruest tyme. She wente to her neyghboures and other frendes to desyre their healpe, to prepare the chylde to the buryall, but there was no body at home, euery man was in the fielde. The woman in a heauynesse and trou­ble of spirite, wente to beeyng her selfe alone prepared the chylde to the buryall: her husbande comynge home, not hauynge greate loue towardes her, accused her of the murther, and so she was taken and brought to Cambridge: But as [...] as I coulde learne, through earnest in­quisition [Page 14] I thoughte in my conscience the woman was not gilty, all the circumstances well consydered. Immediately He [...] king Henry the eighte. after thys I was called to preache before the kyng, whyche was my firste sermon that I made before his [...], and it was done at Wyndsore: where his maiestye after the ser­mon was done did most [...] talke with me in a gal­lerye. Nowe, when I sawe my tyme, I kneeled downe before hys Maiestye openyng the whole matter, and after­warde moste humblye desyred his Maiestye to pardone that womanne. For I thoughte in my conscience she was not giltye: elles I woulde not for all the worlde sewe for a murtherer. The kyng moste graciousely hearde my humble requeste, in so muche that I had a pardon redy for her at my retourne homewarde. In the meane season that same woman was deliuered of a chylde in the toure at Cambridge, whose Godfather I was, and mystresse [...] is godfather to a childe borne in prison. Cheeke was godmother. But all that tyme I hidde my par don, and tolde her nothyng of it, onely exhortyng her to confesse the trueth: At the lengthe the tyme came whan she looked to suffre, I came as I was wonte to dooe, to instructe her, she made greate mone to me, and moste ear­nestlye Note one of the [...] of igno­rance requyred me, that I would fynde the meanes that she myghte bee [...] her sufferynge. For shee thoughte she shoulde haue bene damned yf she shoulde suffer without purification. Where mayster Bilney and I tolde her that that that lawe was made vnto the Iewes, and not vnto vs, and that women lyeng in chyldbedde [...] not vncleane afore God; neither is purification vsed to that end that it should clense from sinne, but rather a [...] and [...] law made for natural honestie sake: signifieng that a woman before the time of her purification, that is to say, as long as she is a grene woman, is not mete to do such acts as other women, nor to haue [...] with her husband, for it is against natural honestie, and again the cōmon wealth, to that ende purification is kepte and vsed, not to make a [...] or holynesse of it, as some doo, whyche thynke Note here one other [...] of ig­norance. that they maye not fetche neyther fyre nor any thynge in that house where there is a greene woman: whiche opini­on is erronious and wicked. For women (as I sayde [Page] afore, be as well in the fauour of god afore they be purified, Thus hath God as after. So we trauailed with this woman tyl we brought vvrought a double [...] uerance at one tyme. her to a good trade, and at the length shewed her the kyngs pardon and let her go.

¶ This tale I tolde you by this occasion, that though some women bee verye vnnaturall, and forgette their chyldren, The purpos of Latimers tale. yet when we heare any bodye so reporte, we should not be to hastye in beleuynge the tale, but rather suspende oure iudgementes till we know the truth.

And againe we shall marke hereby the great loue and lo­uyng kyndnes of GOD our louing father. Who sheweth himselfe so louing vnto vs, that notwithstandyng women forget sometymes their owne naturall children, yet he wyll not forgette vs, he will heare vs, whan we call vppon hym, as he sayeth by the Euangelist Mathew. Aske and it shalbe Mat. 7. geuen vnto you: Seeke and ye shall fynde: knocke and it shalbe opened vnto you. &c. Then he commeth and bringeth in a prety similitude, saying: Is ther any mā amongest you, A simili­tude. which if his son aske bread, wyl offer him a stone? yf ye then Cum sitis mali, beyng euyll, can geue your Chyldren good giftes &c. In these woordes where he sayeth: Cum sitis mali The mea ning of these [...] des, Cum [...] tis mali. whiche be euyll, he geueth vs oure owne proper name, he paynteth vs out, he pincheth vs, he cutteth of our comes, he plucketh doun our stomacks. And here we lerne to acknow lege our selues to be wicked, & to knowe him to be the wel­spring & fountain of al goodnes, and y ^t al good things come of him. Therfore let euerye man thinke lowly of himselfe, humble himselfe, and call vpon god, which is redye to geus vs, not onely bread and drinke, or other necessaries, but the holye ghoste: to whome will he geue the holye ghoste, to lor­des and ladies? to gentilmen or gentilwomen? No not so, he is not ruled by affections, he hath not respecte vnto per­sonages. Poscentibus (sayeth he,) vnto those whiche call vp­pon hym, beyng riche or poore, lordes or kinghtes, beggers or ryche, he is redy to geue vnto them whanne they come to him. And thys is a greate comforte vnto those whyche bee God ge ueth his [...] respecte of persons. poore and myserable in this worlde For they maye be assu­red of the helpe of GOD, yea and as boldely goe vnto him and desyre his helpe, as the greatest kyng in earthe. [Page 7] But we muste aske, we must inquyre for it: He would haue vs to bee importune, to be earnest and diligent in desiring, than we shall receiue whan we come with a good fayth and He that vvil receiue at go [...] hande any thinge muste aske vvith faith. VVe muste pray to god only. confidence. To whom shall we call? not vnto the Sayntes, poscentibus illum (sayeth he) those that call vpon him shalbe hearde therfore we ought to come to him onely, and not vn­to hys Sayntes.

But one worde is lefte whiche we must needes consyder. Noster, oure, he sayeth not my, but our. wherfore sayeth he, our? This woorde our teacheth vs to consyder that the Fa­ther [...] vvhat is to be lear ned by this vvorde our. of heauen is a common father, as well my neighbours Father as myne, as well the poore mannes Father as the ryche, so that he is not a pecultar father, but a Father to the hole churche and congregation, to all the faythfull, be they neuer so poore, so vyle, so foule, and despysed, yet he is their father as well as myne: and therfore I shoulde not despyse them, but cōsyder that God is their father as well as myne.

Here may we perceiue what communion is betwene vs, so that when I praye, I pray not for my selfe alone, but for all the reste: Agayne, when they praye, they praye not for themselues onely, but for me: for Christ hath so framed this prayer, that I muste needes include my neighbour in it. Therfore all those which pray this prayer, they pray as wel Christvvold haue oure praiers cō ­mon to vs all. for me as for them selues, whiche is a great comfort to eue­ry faithfull heart, whan he considereth that all the churche prayeth for hym. For amongest suche a great numbre there be some which be good, and whose prayer God will heare. As it appeared by Abrahams prayer, whiche prayer was so [...] 18. [...], that God woulde haue pardoned Sodome and Gemorre if he might haue founde but tenne good persons Act. 27. therin. Lykewyse Sainct Paule in shipwracke preserued his companie by his praier. So that it is a greate comforte vnto vs to knowe that all good and faythfull persons pray for vs. There be some learned men whiche gather oute of scripture that the prayer of saincte Stephen was the occa­sion Act 7 of the conuersion of Saint Paule. Saint Chrysostom Chrisost. [...] is not to be [...] in this pointe. sayth, that that prayer that I make for my selfe is the best, and is of more efficacie than that whiche is made in [...]. Which saying I lyke not very well. For our sauiour [Page] was better learned than sainct Chrysostome. He taught vs to praye in common for all: therfore we ought to folow him and to be glad to pray one for an other. For we haue a com­mon sayeng amongest vs: Who so euer loueth me, loueth A prouerbe loue me loue my hounde. my hounde. So who so euer loueth God, wil loue his neigh bor, which is made after the image of God.

And here is to be noted that prayer hath one propretie be­fore all other good workes: for with my almes I healpe but one or two at ones, but with my faithful prayer I help all. The pro­pertie of praier. I desire God to cōfort al men liuing, but specially domesti­cos fidei, those which be of y ^t houshold of god. Yet we ought to pray with all our heartes for the other which beleue not, that God wil turne their heartes and renew them with his spirite: yea our prayer reacheth so far, that our very capitall ennemie oughte not to bee omitted. Here you see what The excel­lency of praier. an excellent thyng prayer is, whanne it proceedeth frome a faithfull heart, it dooth farr passe all the good workes that men can doo.

Now to make an ende, we are monished here of charitie, and taught, that God is not only a priuate father, but a cō ­mon Father vnto the whole worlde, vnto all faithfull, bee they neuer so poore and miserable in this worlde, yet he is their Father. Where we may learne humilitie and low­lynesse, specially great and riche men shall learne here, not to be loftie, or to despise the poore. For whan ye despise the VVhat it is to despise the poore. poore myserable manne, whome despyse ye? ye despyse hym whyche called GOD his father as well as you: and peraduenture [...] acceptable and more regarded in his syghte than you bee. Those proude persones maye learne here to leaue their stubbornesse and loftynesse. But there be a great meany whych lyttle regarde this: they thynke theim selues better than other men be, and so despise and [...] the poore: in so muche that they wyll not heare [...] mennes causes, nor defende theym from wrong and oppression of the ryche and myghtie. Suche proude menne A lesson for them that [...] aloft. despyse the lordes prayer, they shoulde bee as carefull for their brethren as for theymselues. And suche humilitie, suche [...] and carefulnesse towardes our neyghbours wee learne by this woorde Our. Therefore I desyre you on [Page 8] Goddes behalfe, lette vs cast away all disdainfulnesse, all proudenesse, ye and all bybble bable. Lette vs pray this prayer with vnderstandyng and greate deliberation, not folowyng the trade of monkerye, whiche was without all [...] and vnderstandyng. There be but fewe whiche can saye frome the bottome of their heartes, Our Father, a lyttle numbre. Neither the Turkes neither the Iewes, The num­ber ofthem that may call god Fa ther is but smal. nor yet the impenitent synners can call God theyr Father. Therefore it is but vayne babblynge what so euer they praye: GOD heareth them not, he wyll not receaue theyr prayers. The promyse of [...] is made vnto theym onely whyche bee faythfull and beleue in God, whych en­deuour them selues to lyue accordyng vnto his commaun­dementes. For Scripture saythe: Oculi Domini super iu­stos, The eyes of the Lorde are ouer the ryghtuouse, and Psal. 33. his eares open vnto theyr prayers. But who are those ryghtuous? euery penytente synner that is sorye from the bottome of his hearte for his wyckednesse, and beleueeth that GOD wyl forgeue hym his synnes, for his sonne our [...] Iesus Christes sake. This is called in Scripture a iust man, that indeuoreth hym self to leaue all wickednes. In suche forte Peter and Paule were iuste, because they VVhat it is to be iust. dyd repente and beleued in Christe, and so endeuored them selues to liue according vnto Gods lawes. Therfore like as they were made iust before god, so may we too, for we haue euen the self same promise. Let vs therfore folow their en­sample, let vs forsake all sinnes and wickednesse: than god will heare our praiers. for Scripture saithe, Dominus facit quicquid volunt timentes eum, & clamorem eorum exau­dit ac seruat eos, The Lorde fulfylleth the desyre of theim that feare hym, he also wyll heare theyr crye, and healpe Psal. 145. theym. In an other place he saythe: Si manseritis in ser­mone meo, & verba mea custo diueritis quicquid volueritis petentes accipietis, If ye abyde in me, and my woordes a­byde in you, aske what ye will, and it shall be done for you. So we see, that the promises pertain only to the faithful, to these which endeuor themselues to lyue accordyng to gods VVho they be vvhomo God vvill heare. will & plesure, which can be cōtent to leue their wickednes [Page] and solowe godlynesse, those God will heare at all tymes, whansoeuer they shall call vpon hym.

Remembre now what I haue sayd. Remembre what is ment by this worde Our, namely that it admonysheth vs of loue and charitie, it teacheth vs to be ware of stubbur­nesse and proudnesse, consyderyng that God loued as well the begger as the ryche man: for he regardeth no persones. Agayne, what is to bee vnderstand by this woorde Father, namely that he beareth a good wyll towardes vs, that he is redy and willyng to healpe vs. Heauenly, that admonisheth vs of his potencie and abilitie, that he is ruler ouer al thin­ges. This I say remembre and folowe it, then we shall re­ceyue all thynges necessary for this lyse, and fynally cuer­lastyng ioy and felicitie. Amen. Let vs pray. Our father.

¶ The second sermon vpon the Lordes prayer made by maister [...].

SANCTIFICETVR nomen tuum. Halo­wed be thy name. These fewe words contain the firste petition of the Lordes prayer, the o­ther wordes which go before this, be no parte of this petition, but rather an introduction vn to these petitions and they bee like a preface, or learned en­trance to the matter, that the petitions mighte bee the soo­ner and with more fauoure hearde. For oure Sauiour bee­ynge a perfecte scholemayster as a learned and an experte orator, teacheth vs, howe we shoulde begynne our prayer, that we might be spedily hearde, and howe to gette fauour at gods hande.

I haue a maner of teaching which is very tedious to them Repetitiōs are more [...] then plea­sant. that bee learned. I am wonte euer to repete those thynges whiche I haue sayed before, which repetitions are nothing pleasaunte to the learned, but it is no matter, I care not for them, I seke more the profite of those whiche be ignorant, [...] is the [...] that prea­chers ought chief ly to [...]. than to please learned men. Therfore I often times repete suche thinges whiche bee nedefull for them to knowe, for I would speake so that they might be edified withall.

I spake some thinges this day in the cōmendation of [...] [Page 9] prayer. And first I told you that it was our [...] owne making and handworke, which is a perfecte scholemaister put in authoritie by God the heuenly father himself, which saith: Hic est filius meus dilectus, in quo mihi bene [...] [...] 17. [...] ipsū audite, This is my wel beloued sonne, in whome I haue pleasure, heare hym. This prayer is a perfect prayer, The lordes [...] is the sūme of all [...] praiers. an Abridgemente and compendious [...] of all other prayers. There is nothing that we haue nede of, neither to our soules or bodies, but it is conteined in some of these pe­titiōs, nor nothing that god promiseth in his word to geue vs, but it is expressed in one of these. vii. petitions. The cause vvhy vve call god fa ther.

I shewed you this daye why we call God [...], namely because he beareth a louyng and fatherly hearte towardes vs. It is a sweete woorde Father, and a woorde that plea­seth GOD muche, whan it is spoken with a faithful heart, which aboue all thynges God requyreth. This woorde To cal god our father. is profita [...] for vs two vvais. Father, moueth Goddes affection in a maner towardes vs, so that he hearynge the woorde Father, canne not choose but she we hymselfe a Father in deede. So that it is a woorde profytable to vs in goddes behalfe, and agayne for oure owne selues. For it moueth GOD to pitie, and also helpeth our faith: So that wee doubte not, but that we shall fynde hym a Father, whyche wyll graunte oure requestes and petitions made vnto hym in the name of Christe. Nowe what craftes and conueyaunccs the de­uyll vseth to withdrawe and lette vs from prayer, I tolde you to daye afore noone. If you [...] prayers you shall fynde the temptations of the deuyll, for he sleapeth not: he euer intendeth to withdrawe vs from prayer. But I tolde VVith faith vve must fighte [...] the [...]. you what remedye you shall vse agaynste hym, howe you shall stryue agaynste hym, namely with Faythe, [...] that oure Sauiour hath taken awaye our synnes, [...] that they can not [...] vs. For they bee no [...] in the Christ hath [...] a­vvay oure sinnes and the [...] due [...] sinnes. sight of GOD: for he hath taken away bothe the giltinesse of sinnes, and the paines and punishementes which folow synnes. Christ hath deserued that those whiche beleeue in hym shall be quite from all theyr synnes. These benefites of Christe are [...] oute in Scripture in many places, and [Page] these be the weapons wherwith we must fighte agaynst the deuill, and his illusions: not with holy water, for I telle you the deuill is not afrayde of holye water: It is Christe The diuel is not afraid of holy vva ter. that hath gotten the victorie ouer hym, it is he that vanqui­sheth the serpentes head, and not holy water. Further in that we call hym Father, his will and fatherly affections ar expressed: that we call hym Heauenly Father, his might and power, his [...] is expounded vnto vs. So that you perceyue that he is bothe louyng and kynde towardes [...], that he heareth a good wyll, & also is able to helpe, able God is both vvilling and able to help [...]. to defende vs frome all oure ennemies spirituall and tem­porall. Therefore lette vs put our truste and confidence in hym: lette vs not despayre of his healpe, seyng he is so lo­uyng, kynde, and gentill towardes vs, and than so migh­tie, VVe haue no cause to dispeir of helpe at his hande that is both able and vvil. [...] to help [...]. that he hath all thynges in his handes. This affection and loue towardes vs, passeth all motherly affections. And here I broughte in to daye a womanne whyche was accused that she shoulde haue kylled her chylde, I tolds you what busynesse good mayster Bilney and I had with her, afore we coulde brynge her to a good trade. For she thought her selfe to bee [...] if she shoulde suffre before her [...]. There I tolde you that purification is Good Bil ney and good [...] to [...] a poore vvo man. continued in the Churche of GOD, for naturall hone­stles sake, that manne and wyfe shoulde not companye together asore that tyme, and not to that ende that it shoulde clcanse frome synne. For there is nothynge that cleanseth frome synne, neyther in heauen nor in earthe, Onely the [...] of [...] sethe from sinne. sauyng onely the bloode of oure Sauiour Iesu Christe.

For howe can a woman hauyng company; with her hus­bande, and bryngynge foorthe chyldren accordynge vn­to Goddes Iniunction: Howe canne she be made an hea­then woman, dooynge nothyng but that GOD hathe To do that god com mauudeth is not sinne commaunded her to doo? Therefore agaynste suche foo­lyshe opinions that women baue haue, thynkyng theym selues oute of the fauoure of GOD, lyenge in chylde­bedde. I spake to daye, and tolde you howe that it is no offence afore GOD: onely let euerye manne and wyfe A man may syn deadlye vvith his ovvne vvise take heede and vse themselues honestlye: for a man maye [Page 10] sin deadly with his own wife, if he [...] to Gods ordre mysuse her. Further you haue heard how y ^t good wil of god towards vs is sett out by this worde Father, and his po­wer To [...] vs [...]. and omnipotencie by this woorde Heauenly. But I would haue you to consider well this woorde Oure. For it is a great helpe vnto vs, and strengtheth muche our faithe, so that we may be assured, that euery good mā in the whole world wil pray for vs and with vs, whiles we haue one fa­ther, and one maner of prayer. And this woorde Our, put­teth vs in remembrance that we bee bretherne in Christe: where we be admonished to despise no man, be he neuer so Princes and plovvmen are al made of one mat­ter. miserable or poore, for we haue all one Father, which hath made vs all of one mettall of earth. So that the hygheste prince in the world is made as wel of earth, as the poorest, and so shal turne into the same again as well as the poorest shepard. Let these proude persons marke this well, which be euer ready to despise euery man. Suche proude persons say neuer the Lordes prayer with good mynde: yea God is not their Father. For he abhorreth all prowdnes, therfore The proud mās father is in hell. suche stubborne folowes whan they wyll praye, they should not say, Our father which art in heauen, but rather, Oure father whiche art in helle. God is their Father, as concer­nyng their substaunce, for he geueth them soules and bo­dies: but they make theim selues the membres of the de­uyll, contrarye vnto goddes will and pleasure. Therefore sette asyde all arrogancie and proudenesse. Lyke wyse all superstitious and hypocriticall babblyng, speakyng many [...] in prayer is compared to the [...] of a false aduo­cate at a [...]. wordes to littel purpose. As I heard saye of some lawyers, which babble and prate, and pretende a great diligence and earneste desyre to defende the [...] mannes cause, but in theyr heartes they bee false, they sceke moneye, and no­thynge elles, so that theyr hartes and mouthe disagree.

Lette vs (I saye) not folowe suche Lawyers, lette vs not make a shewe of holynesse with muche babblynge: for GOD hathe no pleasure in it, therefore awaye with it: yea not alone with this, but with all that maye lette vs in oure prayer, sette it asyde, and [...] reucrentely to talke with GOD, like as whan you go to the communton [Page] you must be prepared vnto it, you must be in charitie with As vve com municate so vvhē vve pray vve must be pre pa [...]. your neigbbor: so like wyse whan you wyll talke with god, and pray to hym, you muste be prepared.

Here you may perceiue, that all those persons that wyll not be corrected for their faultes, that can not beare godly admonitions, they talke neuer with God to his pleasure, they be not ruled by Gods spirite, and so not mete for hym. VVhat ma­ner of per sons they be [...] god vvill not heare. All rebellious persones, all bloodthirstie persons: all coue­tous persones, all lecherous persons, all lyars, dronkards, and such lyke, be not in the case to talke with God. GOD wyll not heare them, he can not abide them: they stynke be­fore his face, as long as they come before him with such ab­hominable synnes, not intending to leaue them. Remem­ber nowe what a doctrine is [...] in this preface, One praier vvith vnder standing is better then [...] vvithout. weigh it, for it is better to say it sententiously one time than to runne it ouer an hundreth [...] with humblynge and mumbling.

Nowe whan we haue begon as we oughte to doo, what shall we desyre? [...] nomen tuum, Halowed be thy name. Thy name Father, be halowed, be sanctified, be ma [...]. What is this? What ment our sauior whan he cō ­mandeth vs that we shall desire that Gods name [...] halo­wed? There is a great numbre of people which speke these woordes with their mouthe, but not with [...], contrarie to that sayeng: Quicquid [...], [...], Musculus tanquam cupientes habere. But they saye it withoute knowledge, therfore they saye it not, vt oportet, as they oughte to doo. Thy name, we require not that his name The mea ning of the second peti [...]. maye bee halowed in hym, for this is all ready done with­out oure prayer: but we desire that he wyll geue vs grace, and assyste vs, that we in all oure dooynges thorough out our lyfe may sanctifie his name.

And here we are admonyshed agayne of loue and chari­tie: For whan we saye, Halowed be thy name, wee aske in all mennes names, where wee maye perceaue what Communion and felowshyppe is betweene the faythe­full [...] of GOD. For euery faythfull manne and woman requireth, that the whole Churche maye halowe [Page 11] and sanctifie Gods worde. What is it to be halowed? We desire that the name of God may be reueled, opened, mani­fested and credited thorow out all the world. What is gods VVhat the name of god is. Exo. 9. name? mary all that is spoken of hym in holye Scripture that is his name. he is called clemens, gracious, misericors, mercifull, iustus, rightuous, puniens iniquitatem, a puni­sher of wickednesse, verax, true, omnipotens, almyghtie, [...], 9. longanimis long suffryng, patient, fortis, hartie, ignis con­sumens, Rom. 3. a consumyng fyre, Rex omnis tertae, the kyng o­uery ^t [...]. 10. whole erth, iudex, a iudge, saluator, a Sauior. These Iosu. 4. and suche lyke are the names of God. Now whan I make Deut 4. my petition vnto hym, saying: Halowed bee thy name: I Psal. 49. desyre that his name may be [...], that we may knowe Ne, 9. what Scripture speaketh of hym, and so beleue that same, Exod. 22. and liue after it. I doo nat desyre that his name be halowed Hie. 50. of hym selfe, for it nedeth not: he is holy alreadie. But I Gene. 18. desyre that he wyll geue vs his Spirite, that we maye ex­presse Exod. 15. hym in all our doings and conuersations: so y ^t it may Psal 18. appere by our dedes that god is euen suche one in dede as Psal. 7. scripture doth report hym. We are tried many [...] whe­ther Psal. 46. his name be halowed amongest vs or no: he sendeth vs Esa [...] trouble and aduersities to proue vs whether we will halow VVhat per sons they be, that [...] lovv not gods name his name or no, but he findeth vs cleane contrarie. For [...] of vs whan we be in trouble doo runne hyther and thyther to sorcerers and wissardes to geat remedye: some agayne sweare and curse, but suche felowes halow not the name of God. But god is Vindex seuerus, a sharpe punisher, he will Sapie. [...] punishe synne, and those whiche blaspheme his holy name.

I heard of late that there be somewicked persons (despi­sers of God and his benefites) whiche saie, It is no matter what so euer we do we be baptised, we can not be damned: For al those that be baptised, and be called christians shal be To be bap tised and not to [...] gods com [...] is to bee vorse then a [...]. saued. This is a false & wicked opinion. And I assure you, that suche which beare the name of christians and be bapti­sed, but folow not gods comandementes, that such felowes (I saye) be worse then the Turkes and heathen. For the Turkes and heathen haue made no promise vnto Christe to serue him. These felowes haue made promise in Baptisme [Page] to kepe Christes rule, which thing they doo not. And ther­fore they be worse than [...] Turkes. For they breake their promise made before God and the whole cōgregation. And therfore suche christians be moste wicked persured persons, and not [...] be [...], but they go about to make God [...] so muche as [...] in them. There be some agayne, which whan they be in trouble they call vpon God, but he These fel lovves be to [...]. cometh not by & by, mynding to proue their pacience. They perceiuing that he cōmeth not at y ^t first call, [...] ouer by & by, they will no more call vpon hym. Do they beleue nowe thinke [...] they sanctifie gods holy name? God promiseth in his holy word, Omnis qui petit, Euery one that calleth, Mat. 7. that [...] helpe of me, shall haue it. Item. Inuoca me in [...], & exaudiam [...], & glorificabis me, Call v­pon Psal 49. me in the day of trouble, and I will here 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 faithefull, whiche wille not suffre you to be tempted a­boue it that ye be able. Nowe whan we [...] ouer prayer, To geue [...] praier in trouble is to [...] god a lyar. being in trouble, do we sanctifie the name of God? No no, we [...] and blaspheme his holy name, we make hym a lyar as much as lieth in vs. For he saith Eripiam te, I will deliuer the, I will helpe thee. We wille calle no more: for we say, he will not helpe. So we make him and his words Psal. 49 a lyar. Therfore god saith to Moses and [...], Quando­quidem non credidistis mihi, vt [...] me coram fi­liis Nume. 20 Israel, non introduceris coetum [...] in [...]. Because ye beleued me not, to sanctifie me in the sighte of the children of Israell, therefore you shall not bryng this congregation into the lande whiche I haue geuen [...]. Where it appereth what it is to [...] Gods [...], that is to beleue his wordes, to shew our selues that he is true in VVhat [...] is to halovv the name of god. his dooynges and sayinges. He say the further, A terrore eius ne [...], [...]; animo [...] quin potius Do­minum exercituum ipsum [...], Feare them not, nei­ther be afraide of them, but [...] the Lorde of hostes. Esd 8. Here you see what is to sanctifie his name, that is, to be­leue that all thynges be true that be spoken of hym, that is, [Page 12] to beleue that our ennemies be not able to go further than it pleaseth god. And so did the Apostles whan they suffered The Apo stles and [...] did [...] gods name for gods sake, they beleued that god wold do with them ac­cordyng to his woorde and promise. And so they sanctified god, that is, they declared with their actes and dedes, that God is a true and faithfull god. This dyd the martyrs of god. This did the. iii. yong men which would not worship [...]. [...]. the Idol set vp by the king, & therfore were cast into the bur ning ouen, to which pain thei wer willing to go. we know (said they) that god is able to helpe & defend vs whan it plea seth him. So muste we likewise [...] oure selues vnto the crosse, content to [...] what soeuer he shall laye vpon vs. We may call vpon hym, and desyre his helpe, but we maye not appoynt vnto hym wyse and way how he shal help, and VVe may not [...] god the maner and vvay hovv he [...] helpe vs, nor [...]. by what meanes: neither may we appoynt hym any tyme, but onely sanctifie his name, that is, to call vppon hym for [...], not doutyng but whan it is to his honor & our profite to be deliuered, that he wyll healpe. But yf he helpe not, but let vs suffre deathe, happye are we, For than we be delyuered from all trouble. And so these thre yong men sanctified the name of god, they beleued that god was a hel­per: To suffer death is to be deliue red from trouble. and so according to their belefe he holpe them, meruai­lously shewing his power, and defending them from the po­wer of the fire. In such wise did [...] that good man whā Holofernes that sturdy capitain made great bragges what Achior did sanct: fie gods name he would doo, and how he would handle the Iewes. This [...] knowyng god, and beleuyng hym to be the ruler o­uer heauen and earthe, stepte forwarde, [...] sayde to Ho­lofernes: If this people haue done wickednes in the sight Iudith. 4. of their GOD, than let vs go vp against them, but if this people haue not displeased their God, we shall not bee able Dani. 4. to withstand them, for God shall defend them. Here this A­chior [...] 117 shewed himself to beleue that which was spokē of god [...]. [...]. 8. in [...], namely y ^t god wold be a deliuerer & defender of those which beleue in him. But for al y ^t he [...], being be fore a gret & mighty captain, he was now hādled [...] a vile beast, but what thā? happy ar those that suffre for gods sake The prophet saith: Cōmenda domino viā tuā, & [...]. [...]. [Page] Committe thy waye vnto the lorde and he shall bring it to passe, that is to saye: whan thou art in trouble call vpon the lord, beleue in him: and if it be good for thee, he will deliuer thee: so to sanctifie gods name is to beleue in him.

Lady Iudith that good godly and holy woman sanctified Iudith did [...] gods name the name of the lord. For she and her people beyng in great distresse and miseries, she putte her hope in God, she fasted and prayed deuoutly, and afterward being moued or moni­shed Iudith 13 by a secrete admonition, was not afraide to put her self in great daunger. In so much that she toke in hand, beyng a woman, to kyll the greate capitayne (of whom all men wer afrayde) Holofernes (I say) she was not afrayde of hym. Iudith 8 I trowe she rebuketh the priestes which would appoint god The [...] did vvicked ly in apoin ting god a time. a tyme, as who saye, he shalbe no more my GOD, except he come by that tyme, whiche was verye wickedlye done of them. For we oughte to bee at his pleasure, whansoeuer and whatsoeuer he wil doe with vs, we ought to be content withall. Yf we were earnest and zelouse as we should be, O howe hotte we woulde bee in promoting Gods honour, and sanctifyeng hys name: we woulde nor coulde not suf­fer that any bodye shoulde goe aboute to dishonest the holye name of GOD. But we be verye colde, we care not for his honour: we oughte to bee paciente in oure owne quarell, whan any bodye doth vs wrong, we ought to beare and for­beare it: but in gods behalfe we oughte to be hotte and ear­nest In gods qua rell vve ought to be [...]. to defende his honor as much as lyeth in vs to doe. But it is cleane contrarye with vs: for in oure owne quarell we be as hotte as coales: But in gods cause, for his honour, we care not, we regarde it as nothyng, wheras it oughte moste aboue all to bee regarded. For GOD he is iuste, rightu­ouse, faythfull and kynde, and therfore we oughte to take his parte. But nothing maketh more for the sanctifieng of To be [...] full to God is to sancti fy his name gods holye name, than to bee thankefull for suche giftes, as we receiue at his handes.

And this halowing standeth in all things y ^t may make for the furtherance of goddes honor. To heare goddes worde, and highlye to esteeme the same, that is a halowyng of god­des name. Howe halowe nowe those the name of GOD, [Page 13] which refuse to heare the word of God, or for lacke of prea­chers can not heare it, and howe can they beleue when they heare it not? Therfore they that do somwhat for the furthe­rance Suche as maintayne learning [...] lovv gods name. of learnyng, for mainteinyng of scholes and scholers, they sanctify gods holy name: As for those preachers which haue bē in my time, they go away. How shal now this office of preching, y ^e office of saluation, how shal it be mainteined, except there be made some prouision for the same? Here I could say muche agaynst those whiche let that office, which withdraw the goodes wherwith scholes sholde be mayntei­ned, & take it to thēselues, but my audience is not therafter. This office of preaching is y ^e office of saluation, for s. Paul 1. Cor. 1. sayeth: Visum est deo per [...] saluos [...] The office of saluatiō. credentes. It hath pleased God to saue the beleuers by the foolyshnes of preachyng: how can they then beleue, but by and thorough the office of preachyng: preachers ar Chri­stes vicares, legatione funguntur pro Deo, they are Christs ambassadours. Saint Paule sayth. Euangelium est poten­tia Preachers are Christs vicares and embassa­dours. dei ad salutem omni credenti, The gospell is the power of god vnto saluation for euery beleuer, it is the mighty in­strument of God.

Whan we saye, Halowed bee thy name: we desyre God that he thorough his goodnesse wyll remoue and put away all thyngs that may lette and stoppe the honor of his name. But I feare me there be manye whiche woulde not that it should be so: We desyre here that God wyll remoue all in­fidelity, we require that all witchecraftes be remoued, that art magike and sorcerie be pulled out, nigromancy taken a­waye: and so nothing lefte but his holye worde, wherewyth we may daily praise the name of God. For I feare me there Sorcerers dishonor the name of god. be a great meany in Englande which vse suche sorceries to the dishonor of God and theyr owne damnation. We re­quire here further that all heresy, all poperye may be aboli­shed and extinguished. Further we require here that al wic ked liuing may be amended and reformed. Next we require that all magistrates maye do their dueties. Finallye we re­quire that euery mā in his vocation may do the work wher­unto god hath called him. There be many vocations.

The Magistrates vocation is to see that the common The magi strates of [...]. welth be wel ordered, to see that the scholes be mainteined, to see that the vniuersities be well furnished, to see that iu­stice be executed, that the wicked be punished, and the good rewarded: In summa, to kepe euerye one in good order. This is their duetye. Further we praye that the priestes, the spiritualtye, or the churchemen, (as they call them) doe For church men. their dueties, to preache goddes worde, to liue godly and to giue a good ensample by their conuersation: els they doe a­gainst the honour of GOD, and their owne honesty. Lyke­wise we praye that seruauntes may doe their dueties. For For seruan tes. to bee a seruaunte is an honest estate, and muche commen­ded in Scripture, and Scripture speaketh much to the com­forte of them. And truely those that lyue in the feare of god, (consydering that they serue not only their carnal maisters, but God hymselfe,) they be in a good case: but they may not Seruantes that serue not vvith eie seruice are in good case. bee eye seruauntes. Saincte Paule noteth this fault, and sayeth, that they shal not be murmurers, nor frowarde an­swerers. Saincte Paule woulde haue them to lyue so, that they maye ornate and sanctifye the name of God. For that seruaunte that dothe the thyng whereunto he is called, he dothe adorne his estate: that seruaunte is a good gospeller that wyll not be an eye seruaunt. There be some seruaun­tes whiche doe their dueties as longe as their maister is in syght: but as soone as their maister is gone, they playe the [...]. Unto such felowes I say beware, for though your bodely maister see you not, yet your great maister god seeth you, and wyll punishe you. Quod agis, toto pectore agito, What [...] doest, doe it from the bottome of thy hearte, Colos 3 with a good wyll, goe not awaye with the deuils Pater no The deuils Pater no ster. ster as some doe, doe all thinges with a good mynde. For I tell you, you bee not forgotten in Scripture, you are muche commended in the same. S. Paule speaketh very honoura­bly Seruants ar not forgot ten in the scripture. of you, saying, Domino Christo [...], you serue the lord Christ: it becommeth not you to put a difference what busines you be commanded to do. For whatsoeuer it be, [...] Colos. 3. it w ^t a good wil and it is gods seruice. Therfore you oughte This is to be vnderstā ded of all thinges lau ful and god lye. to do it in respect y ^t god wold haue you to do so, for I am no [Page 14] more assured in my preaching, that I serue god, than the ser uant is in doing such busines as he is commaunded to doe, skouring the cādelsticks, or whatsoeuer it be. Therfore for gods sake consider the matter. Some of you think, if Christ were here, you would go with him and serue him. I tel you whan you folow your seruice, and do such thinges as your maister and maistresse shall commande you, you serue hym as wel as if he were here bodily. He is not here bodily now, but his worde is here. Domino Christo seruitis, sayth Saint Paule, you serue the lorde Christe. Therfore I desyre you in goddes behalfe to walke vprightly, and godly. Consyder what god sayeth vnto you, [...] qui facit opus domi­ni negligenter, Cursed be he that doth the worke of the lord Hie. 48. negligently. This scripture perteyneth to you as wel as to me. For whā ye do your busines negligently you be cursed beefore the face of God. Therfore consider the goodnesse of It is a greet [...] to be a seruāt, God, that he woulde haue you as well saued as youre mai­sters. Surelye me thinketh it is a great benefite of God, to be a seruant. For those that kepe houses, must make a count afore god for their familye, they must watche and see, that all thinges bee well. But a seruaunt when he can discerne what standeth with goddes commaundementes, and what is against it, it is ynoughe for hym: but he must knowe that he ought not to obey his maister or mastresse whā thei wold commaunde him to doe against god, in such a case he may re Act. 5. fuse & withstand them. For it is writen, we must more obey A seruant may vvith stand his maister in deniyng to do vvicked ly, but not in refusing to suffer at his hande. vnto god, then man: we shold not do against god, to please our maisters. Again, masters & mistresses, are boūd to consi­der their dueties, to pay vnto their seruants their wages, & meat and drinke conuentent. For it is a greate sinne to de­fraud y ^e laborer of his wages: for it is writē, y ^e cry of y ^e labo­rers shal come before y ^e lord, it is a great faut afore god to de fraud thē: but ther be som seruāts which be so wicked y ^e thei wil cōplain w ^tout a cause, whā they cannot haue y ^t that they wold haue, nor beare al y ^e rule thēselues. But I saye, it is a A thing to be marked both of mai sters and seruantes. great thing for a maister to [...] his seruāt: & again y ^t ser uāt which hath his whole wages, & doth but half his worke or is a sluggard, that same fellow I say is a these afore god. [Page] For lyke as the maister oughte to pay the whole `wages, so likewise the seruaunt ought to do his whole worke.

Here I might haue occasion to shew howe man and wyfe ought to liue together, how thei ought to be faithful louing and friendly one to the other: how the man ought not to de­spise the wyse, consydering that she is partaker with him of euerlasting lyfe. Therfore the mā ought cohabitur, to dwel with her, which is a greate thing. Agayne, see how the wo­man oughte to behaue her selfe towardes her husband, how faithfull she oughte to be. Now whan they both yelde their dueties the one to the other, then they sanctifie the name of VVho so doth vvalk in his cal [...], sancti fieth the name of god. god, but when they doe contrary to their callyng, then they slaunder the holy name of god. Therfore let euery man and woman walke in their vocations.

We muste haue a good and earnest mynde and wyll to sanctify the name of God, for that person that prayeth and desyreth of God that his name maye bee halowed, and yet He that vvill sancti fie goddes name, must haue an ear nest de [...]. hath no will nor plesure to do it in dede, this is not the right sanctifieng of the name of god: S. Peter teacheth vs howe we shall sanctifie gods name saying, Conuersationem [...] gentes habentes bonam, Haue a good & holy conuersation, liue vprightlye in your callyng, so that your lyghte maye so shyne before men that they may see your good workes, and so glorify god.

I wyll trouble you no longer, it is better a littell wel perceiued and borne awaye, then a greate deale hearde and [...] short les son vveli learned. [...] behynde. Consider wherfore our sauiour commaūdeth vs to call god our Father, thā afterward way this, [...] art heauen. Than come to the petition, halovved be thy name, waye and consider this. For nowe is the tyme wherein the name of god shold be halowed. For it is a pitifull thing to se what rule and dominion y ^e deuil beareth, howe shamelesse men be: how the name of god is brought in derision. Ther­fore Euerye vvord must be vveigh ed. let vs saye from the bottom of our hearte Sanctificetur, halowed, that is to saye, lord God thorough thy goodnes remoue all wickednes, giue vs grace to liue vprightlye. And so consider euerye worde, for it is better one woorde spoken with good affection then an hundred withoute it. Yet I doe [Page 13] not say this to lette you from saying the whole Pater noster, but I say one worde well sayd, is better then a great many els. Kede thoroughout all the Scripture, and ye shall synde Faithful me make shorr praiers. that all faithfull men haue made, but shorte prayers, Abra­ham Isaac, Iacob, Dauid, Ezechias, our sauieur himself in the garden sayth, Pater, si possibile est trāseat à me calix iste. Mat. 25. Father if it be possible let this cuppe passe from me. Thys was but a shorte prayer. So likewise satnet Stephen sayth: Act. 7. Pater, ignosce iilis quia [...] quid faciunt. The publicane praying in the temple made but a shorte prayer saying, pro­pitius Lu. 18. esto mihi peccatori, Lord be mercifull vnto me a syn­ner. So the theefe hanging vpon the crosse sayeth, Domi­ne memento mei cum veneris in regnum tuum, Lord remem Lu. 23. ber me whan thou commest in thy kingdome: here was not much bablyng: But I speake not this to dissuade you from longe prayer, whan the spirite and the affections doe serue: for our sauiour himselfe spente a whole nighte in prayer. Sanctificetur, Halowed be thy name, that is to saye lorde re­moue A short and plain expo sition of this [...] awaye thy dishonor, remoue away sin, moue thē y ^e be in authoritye to do their dueties: moue the man and wife to liue rightly, moue seruantes to do well. And so it should be a great griefe vnto vs whan we shoulde see any body disho­nor the name of God, in so muche that we should crye out, our Father Halowed be thy name. This one thing beare a­way with you aboue all others: cousyder that when we wil A necessary lesson pla ced vvhere it may best [...] in memory. come to god and talke with him, we muste be penitent syn­ners, we must abhorre synne, purpose to leaue them, and to lyue vprightly, whiche graunte vs god the Father, Sonne and holy ghoste.

Amen.

The third Sermon vpon the Lordes prayer made by M. Latymer.

ADueriat regnum tuum. Thy kingdom come. This is the seconde petition of the lordes praier. I truste you haue not forgotten your. 2. lessons before re­hearsed vnto you. Fyrste the beginning of the lor­des prayer, what a treasure of doctrine is contayned in eue­rye [Page] worde. Our what it signifieth. Father, what it meaneth: A short re hersall of that is raught in the other, [...]. and than this additiō vvhich art in heauen. How many thin ges is to be noted by euery one of those wordes: and I trust also you haue remembred the contentes of the first petition Sanctificetur nomen [...], Halowed bee thy name. Here I tolde you wherein standeth the holines of his name, & what it meaneth namely we requyre y ^t his name may be sanctified in vs, that is to say, we requyre that all oure conuersati ons maye be to the honour of God: which foloweth whan we in­deuour our selues to doe his pleasure, whan we heare hys worde with great diligence, and earnest reuerence, and so walke in the workes of our vocation euery man whereun­to God hath appointed him. And because the worde of God is the instrumente and fountayne of all good thinges, we praye to god for the continuance of his worde, that he wyll sende godly and well learned men amongest vs, which may be able to declare vs his will and pleasure. So that we may glorifye hym in the honour of our visitation, when god shal visite vs, and rewarde euery one according vnto his desert.

One thing we must well consider and not forget it, name­lye VVe must not forget that vve are able to do nothing of our selfe, ac cording to gods vvill. that our sauiour teacheth vs to praye and desire of God that his name may bee halowed. Where he paynteth vs in our owne colour, and would haue, vs to confesse oure owne [...], that we be not hable to doe any thyng accor­dyng to gods will, excepte we receiue it first at his handes. Therfore he teacheth vs to praye, that god will make vs a­ble to do all thinges according to his will and pleasure.

Adueniat regnum tuum. This is our request. Thy [...] VVe praye not for [...] selues a lone. come: y ^u father we beseche let thy kingdom come to vs. Here we praye y ^t the kingdom of god come not to one onely, but to vs al. So y ^t when I say this praier, I require god that he wil let his kingdom come to you, as well as to me. Again when you pray, you pray as well for me as for your owne selues.

Let thy kingdome come. You muste vnderstande that to speake properly, these wordes are not to bee vnderstande of godnes inferiour kyngdome, of his earthlye kyngdome, as VVhat king dome it is that we [...] for. though it did hange vpon our petitions, so that he could not bee Lorde and ruler ouer the earthe, excepte we praye for [Page 16] hym. No, we praye not for his inferiour kingdom to come, for it is come alreadye: he ruleth and gouerneth all thinges Ezech. 26 He is called in scripture Rex regum, The king aboue al kin 1. Tim. 6. ges, Dominus dominantium, the lord aboue al lordes, ther­fore be reuleth and gouerneth all thinges, according to his will and pleasure, as scripture saith, Voluntati eius quis resi Rom. 9. stet, who will withstand his will.

So our saulor reporteth saieng Pater meus operatur vs (que) mo Ioh. 5. do. My Father worketh hitherto & I worke also. what wor keth he? he worketh the workes of gouernaunce. For at the first beginning he did create all thinges. But he lefte them not so. He assisteth them, he ruleth thē accordyng to his wil. Therfore our sauior doth not teach vs to pray for his world ly kingdome to come. For he ruleth alreadye as lord & kyng yea and all the kynges and rulers rule by him, (by his per­mission) as Scripture witnesseth: per me Reges regnant. Prouer. 8. Thorough me, that is, by my permission kynges do reigne: A good ad monitiō for [...] and rulers. I would wishe of god that all kynges and potentates in the world would consider this well, and so endeuor themselues to vse their power to the honor and glory of god, and not to presume in their strength. For this is a good monition for them, when god saith: per me reges regnant, Thorough me kynges do reigne: yet they bee so vnder gods rule, that they canne thynke nothing nor do any thing withoute Goddes Prouer. 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 soeuer it pleaseth him. This is good to be considered, and specially subiectes shoulde marke this texte well, whan the rulers bee harde, and oppresse the people, thinke euer: Cor [...] in manu domini. The kynges hearte is in the gouernaunce of GOD. Yet whan thou art ledde to prison, consyder that the gouernoures hearte is in the hande of the Lorde. Ther fore yelde obedience, make thy mone vnto GOD, and he wyll helpe, and canne helpe. Surelye I thynke there bee no place in scripture more pleasaunte than thys. The heart of the kynge is in the hande of GOD. For it maketh vs sure, that no man canne hurte vs wythoute the permission [Page] of god our heauenly father. For all those greate rulers that haue bene from the beginning of the worlde till now, haue bene set vp by the appointmente of god, and he pulled them doune when it pleased him.

There haue bene principallye foure monarchies in the Poure mo [...] haue [...] in the vvorld. world, the first were the Babilonians, which had great and many nations vnderneth them: which was gods ordinance and pleasure, for he suffred them so to do.

After those came the Persians, which were greate rulers and mightye kynges, as it appeareth by stories written of learned men at that tyme.

Then came the Gréekes and toke the dominion from the Persians, and ruled themselues for a whyle, tyll they were plucked doune.

At the laste came the Romaines with their empire, which shalbe the last: and therfore it is a token that the ende of the The cause [...] the monar chies vvere pulled doune, world is not farre of. But wherfore were those mighty po­tentates plucked doune? mary for wickednes sake. The Ba bilonians, Persians and Grecians (and a good parte of the Romaines) were caste doune for wickednesse sake. what were their doinges? they would not execute instice: the ma­gistrates were wicked, lofty, and high mynded. The subiec­tes taking ensample of their magistrates, were wicked too, and so worthy to be punished together. Therfore the wyse­dome of god sayeth, Vidi sub sole in loco iuditii impietatē & Eccle. 3. in loco iustitiae iniquitatē, in y ^e place where poore men ought to be herd, there I haue sene impiety, I haue sene [...] & [...] this I haue sene. Yea & in y ^e place of iustice, there I haue sene bearing and bolstryng. So for these causes sake these great emperours wer destroied: so shal we if we folow their wicked ensamples. Esay that heartye Prophet confir­meth the same, saying: [...] vt facerēt [...], & ecce iniquitas, expectaui vt facerent institiam & ecce clam of. I lo­ked that they shoulde execute iustice, defende the good, and punish the yll: but there was nothing but crying. This is a The cry of the [...] is a great matter. greate matter (Clamor populi,) the crye of the people: whan subiectes be oppressed so that they crye vnto god for deliue­rance, truely god will heare them, he will helpe and deliuer [Page 17] them. But it is to be pitied, that the deuill beareth so muche rule, and so muche preuaileth bothe in maiestrates and sub­iectes, in so muche that [...] beareth almoste all the rule, not that he ought to do so. For God he is the laufull [...] of the The deuill is not the right lorde of the worlde. worlde, vnto hym we owe obedience: but the deuyll is an vsurper, he [...] to his [...] by crafte and subtil­tie, and so maketh hymselfe the great ruler ouer the worlde. Nowe, he beeynge the greate ruler woulde haue all the other rulers to goe after hym, and folowe his ensaumple, whyche [...] happeneth so. For you knowe there is Like to like that is [...], delite [...] the great vsurper [...] than. a common sayeng Similis simili gauder, Lyke to lyke: ther­fore he vseth all homely trickes to make all rulers to goe after hym: yea he intendeth to inueigle euen very kynges, and to make theim negligent in their busynesse and office. Therefore suche kynges and potentates were pulled down, because they folowed the instructions of the deuyll.

But oure Sauiour speaketh not of suche worldley kyngdo­mes, whan he teacheth vs to saye: Thy kyngdome come. For these worldly kyngdomes bryng vs not to perfect feli­citie, they be full of all maner of calamities and myseries, deathe, perditions, and distructions. Therefore the king­dom God onely [...] rule in his kingdome. y ^t he speaketh of, is a spirituall kyngdome: a kingdom where God only beareth the rule, & not the deuil. This king dome is spoken of euery where in Scripture, and was re­ueled long agoe. and dayly God hathe his preachers, which bryng vs to knowledge of this kyngdom. Nowe we pray here that that kyngdome of God may bee increased, for it is Gods felowshyppe, they are Goddes subiectes that dwelle in that kyngdome, whiche kyngedome doothe consyste in Gods king­dome [...] vs from all mi [...]. rightuousnesse and iustice, and it [...] from all cala­mities and miseries, from death and all perill.

And in this petition we pray that God wyll sende vn­to vs his spirite, whiche is the leader vnto this kyngdome, & al those which lacke this spirite, shall neuer come to god. For [...] Paule saythe, Qui [...] non ha­bet, Rom. 8. non est [...], Who so euer hath not the [...] of Christ he pertayneth [...] vnto hym: [...] oure Sauyoure sayth, Regnum dei intia nos [...], The kyngdome of God is L 117. [Page] within you, signifieng that those, whiche haue the spirite of The king dome of god begin neth here. God shalbe sure of that kingdome: yea it beginneth here in this worlde with them that be faithfull.

The instrument wherwith we be called to this kyngdome is the office of preachyng. God calleth vs daily by preachers Preachyng is the in­strument to cal vs to gods kyng dome. to come to this kyngdome, to forsake the kyngdome of the deuyll, to leaue all wyckednesse. For customable synners, those that be not content to leaue sinne, they pertaine not to that kyngdome, they are vnder the dominion of the deuyll, he ruleth them: lyke as our sauiour sayth to the Iewes: Vos Iohn 8. ex patre diabolo estis, The deuil is your father. Item, quifa­cit [...]. Iohn. 3. peccatum ex diabolo est, he that dooth sinne is of the de­uill. Therfore by this petition we pray that we may be de­liuered This is a nedefull petition. from all sinne and wickednes, from the deuill and his power. We desire God that we may be his subiectes, which is a verie godlie and nedefull prayer.

Further by this petition we be put in remembrance what we bee, namely captiues of the deuyll, his prysoners, and bondmenne, and not able to come at [...] thorough oure owne power: therefore we desyre Gods healpe and ayde, as Christe hath taughte vs to calle hym Father: he knewe his Christe [...]: [...] his father is de lited vvith. affection, therefore he commaundeth vs to call hym Father, and to desire his healpe to be [...] out of the kyngdom of the deuyll. Happye are those whiche are [...] this kyng­dome, for they shall lacke nothynge: and this kyngdome commeth to vs by preachyng, by hearyng of Goddes word. Therfore those that fynde scholers to schole they are helpers Exhibitors to scholers and furtherers toward this kyngdome, and truly it is nede­full that there be made some prouision for them. For excepte schooles and [...] be maynteined, we shall haue no preachers: when we haue no preachers, whan we haue none which shewe vnto vs Gods woorde, howe shall we come to It is better to lack liue lode than gods vvord that blessed kyngdome whiche we desire? What [...] it whan you haue gotten many hundred pounds for your chil­dren, and lacke goddes woorde? Therefore I saye this office must nedes be mainteined: for it is a necessarie office which furthereth to this kyngdome, of which our sauiour speaketh in the gospel to the Iewes, saying: Instat regnum [...], [Page 18] The kingdome of God is come nere. Likewise he sayeth to one, Sequere me, & annuncia verbum Dei, Folow me, and preache the kingdom of god. So ought all preachers to do, Luc 10. they ought to allure euery man to come to this kyngdome, Luc, 9. that this kyngdom may be replenished. For the more that be The [...] of [...]. conuerted, the more is the kyngdom of god. Agayne, those that be wicked lyuers, they helpe to multiplie the kingdome what vvic ked [...] doo. of the deuill. To this heauenly kyngdome our sauioure ex­horteth vs, sayeng: Querite primum regnum Dei & iusti­tiam eius, & caetera omnia aducientur vobis, Seeke first the kyngdome of god and his rightuousnesse, and all other thin­ges shall come vpon you vnloked for. Cast all thy care vpon god, as Dauid saith: Iacta super dominum curam tuā. Then Psal. 54. our principall studie shalbe to heare gods worde, and whan Tvvo com modities that come of casting our care vp pon God. we haue [...] it, we [...] beleue it and folowe it, euery man in his vocation. Then seruants shall yeld their obedience to their maisters, as god requireth of thē. Thē the parentes shal bryng vp their chyldren in the feare of god. Than the chil­dren shall be obedient to their parentes. Then subiects shall be obedient to their kyng and prince, and all his officers vn­der hym. So goe thorough out all estates, euery one shall lyue vpryghtely in his callyng, than god wyll blesse vs, so that we shall not lacke necessaries in this worlde: and than at the ende we shall come to that perfect [...] and ioy that god hath layd vp and prepared for them that studie here to lyue accordyng to his will and commaundemente. But we must labour and trauaile as long as we be in this worlde: 2. Tess 3. we muste be occupied. For saint Paule sayth: Si quis non Psal. 127. vult operari, nec manducet, Who soeuer wil not labour, let w hiles vve shall be in this lifevve must labor and [...] hym not eate. Likewise Dauid saith, Labores manuum tua­rum comedes, & bene tibi erit, Thou shalt eate the labours of thy hande, and it shall go well with the. For he that wil labour, and is contente to trauaile for his lyuing, god will prosper hym, he shall not lacke. Lette euery man therefore laboure in his [...]. For so dydde oure Sauioure hym selfe, whiche came into this worlde to teache vs the waye to heauen, and to suffer deathe for vs. Nowe howe [...] he hath ben in his office, it appereth euery where. For [Page] the Enangeliste sayeth: I oquebatur Illis de regno Dei, he talked with theim of the kyngdome of GOD. Marke Christ [...] not of the king dom of this world. here he taught them of the kyngdome of God: he taughte them nothynge of the kyngdome of this worlde. For he sayth, standyng before Pylate, Regnum meum non est de hoc mundo, My kyngdome is not of this worlde. He reig­neth Ioh. 18. by faith thorough his holy ghoste, in all those whiche pertain vnto hym. He is not an earthly kyng [...] the Jewes hope to haue their Messias. Therfore whan I fele such mo­tions within me than is it tyme to call vpon God: for suche VVe must flye to god for reskue. motions come of the deuill, therfore I must tunne to God, sayeng: Thy kyngdom come moste louyng father: healpe thou, fyght thou for me agaynst my enemies, suffre me not to be taken prisoner: lette not my [...] haue the victo­rie ouer me. So we muste call vpon god without [...]. For you may be sure, we shall neuer bee without bat­taile & trauaile, and we are not able to withstande our ad­uersarie by oure owne power. Therfore it is most nedefull for vs to call and crye vnto hym for helpe: When we doo so, than we shall haue grace to withstande the deuyll. For he can not, neither is he able to striue with God for all his Prouer 21 crafte. For Scripture sayth: Non est consilium contra do­minum, None can [...] a [...] god. No wisedome, no craft can preuayle agaynste the Lorde: He will healpe and delyuer vs whan he seeth his tyme. For commonly the nature of God is to healpe whan all mans helpe is past: whan the [...] thynketh himselfe cocksure, than GOD commeth and subuerteth his wyc­ked intentes, as it appeared in our sauiour hymselfe. For when the deuyll had brought the Iewes to suche a madnes, that they wente and crucified hym: whan this was [...], the deuyll triumphed and made mery: he thought hymselfe The deuils triumphe is [...] to [...] sure mough of hym. But what was the ende of it? his tri­umphyng was turned to his owne destruction. For Christe hangyng vppon the Crosse, dyd by his deathe destroye the power of the deuyll. So wee see howe GOD suffereth the deuyll for a whyle, and then when he seeth his tyme, he commeth wyth hys gracious helpyng hande. But as I told you before, the diuell hath many inuentions, many impedi­mentes [Page 19] and lettes wherewith he trappeth vs. For we see there bee a great many gospellers whiche begunne very well A note [...]. and godlye, but nowe the moste parte of theym become am­bicious and couetous personnes: all the worlde is full of suche fellowes.

But what than? God wyll preserue hys kyngdome: he wil wrastle wyth the deuylles kyngdome, and so shall preuayle and pull it downe to the bottome. Therfore all those whi­che bee in the kyngdome of GOD must wrastle, stryue and fighte with the diuell: not as the carnall gospellers doe, whi­che Carnal gos pellers. commonly begyn wel at the [...], but nowe hauyng rest and tranquillitie, and al things goyng with them, they leaue the Gospell, and sette theyr myndes vpon thys naughtye worlde. Therfore it is good and needefull for vs to haue af­flictions and exercises, for as sainct Augustine sayeth. [...] The bloud of [...] is the seede of the [...] of the gospell. Christianorum est veluti semen fructuū Euāgelicorum. For whan one is hanged here, and another yonder, then God goeth a sowyng of his seede. For lyke as the corne that is cast into the [...], ryseth vppe agayne, and is multiplied: euen so the bloude of one of those whyche suffre for Goddes woordes sake, sturreth vppe a greate manye: and happye is he to whome it is geuen to suffre for Goddes holye woordes sake. For it is the greatest promotion that a man canne haue To dye for Christ is the greatest promotiō. in thys worlde, to dye for Goddes sake, or to be despysed and contemned for hys sake. For they shalbce well rewarded for theyr paynes and laboures. Merces vestra multa est in coelis. Youre rewarde, sayeth our Sauiour, shalbe great in [...]. Mat. 5.

Further whan we saye. Adueniat regnum [...]. Thy kyngdome come, we desyre of GOD that there may come more and more to the knowledge of Goddes worde. And [...] we desyre of GOD to brynge those whiche bee come alreadye, to the perfecte knowledge of hys woorde, He that en [...] shal be saued. andso to kepe them in it still to the verye ende, for not he that beginneth, but he that endureth shalbe saued.

This kyngdome of GOD is double. Regnum gratiae, Math. [...]. & regnum [...]. The kyngdome of grace and the kyng­dome The king­dome of [...] is [...]. of glorye, honour ioye and felicitye. As longe as we be in this worlde, we be in the kingdome of grace: whan we are [Page] gone, than we shall come to the kyngdome of glorie. For as long as we be here god sheweth himselfe vnto vs by grace: he ascertaineth vs thorough his spirite, of his fauoure, and so he reigneth within vs by grace. But whan we bee ones gone, than we shall see hym face to face, which we cannot as long as we be here. For he [...] hymself vnto vs not soplainly as he doth vnto his angels which be with hym in The mea ning of this [...] vvords the kyngdome of glorie. Therfore whan we say, Thy king­dome come, we desire of God that he will helpe vs to this perfecte kingdome, that he will deliuer vs out of this trou­blous worlde, and geue vs euerlasting rest.

I feare there be a great Humbre in England which if thei knew what they ment in speaking these wordes, Thy king­dome come, they wold neuer say them. For they ar so geuen to the world, and so set their mynde vpon it, that they could be content that there should neuer be any ende of it. Such worldlings whan they say these words, Thy kyngdom com, they praye against them selues. For they desyre god to take VVorldlin ges pray a gainst thē selues [...] they say this praier. them out of this world spedily, & yet they haue all their de­lite in it. Therfore suche worldlyngs whan they say, Thy kyngdome come, either they mocke GOD, or [...] they vnderstande not the meanyng of these woordes. But we oughte not to [...] with GOD, we shold not mocke hym, he will not be despised. Quicquid petimus, ardenter peta­mus, tanquam cupientes [...]. Lette vs praye hartily vnto VVe muste be desirous to [...] vve pray for. him, desirous to haue the thing wherfore we pray. But the customable impenitent synner, can not [...] from the bottome of his heart, this praier. For he would haue no ende of this worldly lyfe, he would haue his heauen here. Such felowes are not mete to say. Thy kyngdom come: for when they do, they pray against them selues. Therfore none can say this petition, but suche as be a [...] of this worlde. Such faith­full folke woulde haue hym to comme spedily, and make an Vve cā not praye truly this petitiō [...] vvery of this vvorld ende of their miseries. It is with the Christians lyke as it is in a realme, where there is a confusion, and no good or­der, those whyche are good, woulde fayne haue a parlia­ment. For than they thynke it shalbe better with them, they [Page 20] trust all thynges shall be well amended. Sommetimes the councelles be good, but the constitutions lyke not the wic­ked, and so they begyn to cry out as fast as they dyd before. Sometimes the councels be naught, than the good people crieth out, and so they bee neuer at reste. But there is [...] A parlia ment thae vvilieme die all mat ters. parliament that will remedy all the matters, be they neuer so [...] or heauie, it wil dispatch them cleane. And this parliament will be sufficient for all realmes of the wholle worlde, which is the laste day. Where our sauior hymselfe will beare the rule, there shall be nothing doone amisse I warrant you: but euery one as he hath deserued, so he shal haue. The wicked shall haue helle, the good shall possesse heauen. Nowe this is the thing that we pray for, whan we say, Thy kyngdome come. And truly the faithfull [...] sinners, doo desyre that parliament, euen from the botome of theyr heartes. For they know that therin reformations of all thynges shall be had, they knowe that it shall be well with theym in that daye. And therefore they saye from the bottome of their heartes, Thy kyngdom come. They know The faith full and pe nitent sin ners make this petitiō from the bottome of their hear tes. that there shall be a great difference betweene that parlia­ment that Christ shall keepe, and the parliamentes of this worlde. For in this worlde this is the common rule, Quo sceleratior, eo fortunatior, the more wicked, the better luck. Whiche is a wonderfull thynge to consyder howe it com­meth to passe, that for the most part wicked bodies haue the best lucke: they are in wealth and health: in so muche that The more vvicked the more lucky a man maye muche meruayle at it, as Esdras, Dauid, and other doo: specially considering that God curseth [...] in his lawes, and threatneth them that they shall haue none of his benefites. Sinon audieris vocem Domini, maledi­ctus God cur seth the vvicked and yet they haue the blessinges of god in this vvorld. in agro, If thou wylte not heare the voyce of the Lorde thy GOD, thou shalte be cursed in the fielde. &c. These bee the wordes of God whyche he speaketh agaynst the wycked, and it must nedes be so, but yet we see by experience dayely the contrary. Wherfore dooth God suffre the wicked to sub­uerte his ordre? the order is, that those whiche dooe welle, shall receaue good thynges at goddes hande, they shall be [Page] blessed, and all thynges shall goe welle with them. Nowe, howe chaunceth it, that we see dayly the wycked to be bles­sed of God, to haue and possesse his benefites, and the good to bee cursed? whyche is a wonderfull thyng.

GOD the almyghtie, whyche is moste [...], yea the truthe it selfe, doothe it not without a cause. One cause is, One [...] why ged [...] of this [...] the [...] that it is his pleasure to shewe his benefites as welle vnto the wyeked as to the good. For he letteth theim haue theyr pasty, ne here, as it is [...]: Solem [...] sinit super iustos & iniustos, He letteth his [...] shyne as well ouer the wycked as ouer the good. And I telle you this is for [...]: A [...]. the exercyse of those, whyche serue GOD with godlye lyuyng: they are promysed, that it shall go wel with them, and yet haue they all the yll. This maketh [...] to thinke that there is an other worlde, wherein they [...] be rewar­ded: And so geueth them [...] to [...] and [...] for the other worlde, where as otherwyse they woulde forgette GOD, if they shoulde haue all thynges accordyng to their heartes desyre, as the wycked haue, whyche in verye deede doo forgette God, theyr mynde [...] so occupyed with o­ther [...], that they can haue no leysure [...] inquire for God or his kyngdome. Agayne, he [...] them to turne A thyrde cause. his [...], to the intente that they may be broughte to [...] when they see his great goodnesse [...] vnto them in that not [...] all [...] wyckednesse he [...] to enioy the good thynges of the [...]. And so by his [...] he wold [...] them occasion to leaue [...] and [...]. As S. Paul saith [...] read poenitentiā adducit. The goodnes of god allureth [...] to amendment of our lyfe, but whan they will not amende, then [...] si­bi ipsis [...] in [...] irae they heape vp to [...] the wrath of god in the day of wrath.

Now you haue hearde the causes, wherfore god suffereth the wicked to [...] his gyftes. But I would wyll and de­sire you moste heartely for goddes sake, to consyder that the iudgement of GOD at the latter daye shalbee ryghte, ac­cordyng Gods iuge [...] be [...] ous. vnto iustice. It wyll then appeare who hathe bene good or badde. And thys is the onelye comeforte of all [...] [Page 21] people, that they know that they shalbe deliuered from all theyr troubles and vexations. Lette vs therefore haue a The com­forte of all christians. besyre that this daye maye come quicklye: lette vs hasten GOD forwarde: Lette vs crye vnto hym daye and nyght: Adueniat regnum tuum, moste [...] father, thy kyng­dome come. Saincte Paule sayeth, Non veniat dum nisi ve­niat defectio. The Lorde wyll not come tyll the swaruyng Antichrist is alreadie knowen in all the worlde. from faythe commeth, whyche thyng is alreadye done and past: Antichrist is knowē thoroughout al the world. Wher­fore the daye is not farre of. Lette vs beware, for it wyll one daye fall vppon oure heades. Saincte Peter sayeth. Finis omnium appropinquant, The ende of all thinges dra­weth very nere. Yfs. Peter sayd so at his tyme, how muche more shall we saye so? For it is a longe tyme sence Saincte Peter spake these woordes. The worlde was ordeyned to endure (as all learned men affirme and [...] it with scrip­ture) The tyme of the vvorlde. syre thousande yeare. Nowe of that number there bee paste fyue thousande fyftie two, so that there is no more left but foure hundred and forty eighte. And furthermore those dayes shalbee shortened, it shall not bee full syxe thousande yeare, Nam abbreuiabuntur dies propter electos, the dayes The dayes shall bee shortened for the cho sens [...]. shalbee shortened for the elects sake. Therfore all those ex­cellent learned men, which withoute doute God hath sente into this world in these latter dayes to giue the world war nyng: all those men doe gather oute of Scripture that the laste daye cannot be farre of. And this is moste certayn and sure, that whansoeuer he commeth, he cometh not to time­lye, for all thynges, whiche oughte to come beefore are past nowe. So that if he come this nyght, or to morowe, he co­meth not to early. Therfore good people let vs make ready towardes his commyng. And though he commeth not at this tyme, yet let vs make ready. For we are not sure whan we shalbe called to make [...] before the Lord. All good and godly people sence the world began [...] to make ready towardes this day But O Lorde howe [...] and [...], yea and howe carelesse we be. Therfore it wyll be lyke as he saythe, Cum [...] pax & [...], Whan they saye, all thyng is well and quiete, Tunc re­pentious [Page] [...] illis interitus, than they shalbe sodenlye taken and [...], lyke as Diues epulo, that ryche glutton dyd: [...] eate and dranke, he builded a new barne, for the olde was to little for hym. Than he sayde to hymselfe. Nowe my soule, Nowe be mery and take thy pleasure: for thou [...] ri­ches [...] for many yeares. But what sayde God? what sayde he? [...], hac [...]. Thou [...], this nighte they wyll [...] doo make [...] sion for ple sure in this life. fetche thy soule from thee: whose shall those riches bee then, whiche thou haste heaped vppe? And so shall all those bee ta­ken and trapped lyke this epulo, whiche will not make redy, which [...] the warnynges of God: they shalbe taken so so­denlye to their [...] woo. For Scripture geueth war­nyng vnto euery one, sayeng: Sicut in diebus Noeh. &c Like The [...] shalbe [...] the day of Noah. as in the days of Noeh, they will eate and drynke, and mary. &c. To eate and to drynke, and marye is godlye and lawfull: but to do it otherwise then god hath commaūded, it is wicked and damnable. To eate without thanksgeuyng, or to eate ei­ther mans fleshe, or to playe the glutton, more than [...] He eateth other n [...] flesh that oppresse o­ther men to maintaine his ovvne delicious diet. nature, this is wycked. Item to marye vppon other respectes then god hath appointed & expressed in his moste holy lawes, is wicked and damnable. Els Honorabile coniugium inter omnes, Mariage is honorable amongest all men, but to mar­rye for wantonnes sake that is wycked. Viderunt filii Dei fili as hominū, The somes of God sawe 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 childrē of men the [...]. prepared the arke, and wente into it: at the lengthe the flouds fell vppon theyr heades. Sicut in diebus Loth. As in the days of Loth, What did they? Ingressus es aduena. Thou art come [...] a stranger; regardyng nothyng gods word which was shewed vnto them thorough that good man Loth, they were wicked, whormongers, drunkardes, couetouse persons. But what foloweth: What foloweth (I saye?) consyder the [...]. The fyre from heauen fell vpon them sodenly and consumed Vve are not in darknes. them al. At nos non sumꝰ in tenebris: we be not in darkenes, we haue the worde of god, we know what is his wyll. Ther fore lett vs watche, for he wil come like a thefe in the night, happy are we if he shall fynde vs watchyng.

This is the effecte of this [...], wherein we desire that [Page 22] god wyll sende downe faythe from heauen, that he will con­tinue The effect of this peti tion. in me my faith and euery mans, so that we may be rea dye to goe with him whan his kyngdome shall come.

Now as many as pertayne to this kyngdome of god shall haue one propertye amongest other thinges. They shal haue A note vvhereby vve maye [...] oure selues to ap pertain to gods [...]. an earnest mynde and stedfast purpose to leaue synne, accor­dyng to S. Paules sayeng: Ne regnet igitur peccatum in ve­stro [...], Let not sinne therfore reign in your mortal bodies. Goddes kingdome shall reigne in vs, and not the deuilles. Therfore when the deuyll tempteth thee, wyth stand him, geue not ouer, lette him not haue the victorye: as for an ensample. When thou seest a faire woman, an yll de­sire God vvill helpe [...] vve call. ryseth vp in thy [...] towardes her, this luste is of the deuyll, call therfore for helpe, let him not occupy thy hearte, then surely god wil helpe: For he hath promised. Nulla con­demnatio [...] qui [...] in Christo. There is no condemnation to suche as are in Christe Iesu, When we doe not allowe synne [...] agree vnto it. Therfore dispose youre selues so to liue accordyng vnto his will: whych can and wil preserue vs from the [...], and brynge vs into his kyngdome. whyche graunt vs god the Father, god the Sonne and god the holy ghoste.

Amen.

The fourth Sermon of M. Latymer made vpon the Lordes prayer.

FIat voluntas tua,) thy wyl be done. After thys forme oure sauiour a perfecte scholemaister taughte Christen people to praye. Our fa­ther Christ is a perfecte scholemai­ster. whych arte in heauen, thy wyll be done. And here he teacheth vs two thynges as he dyd afore in the other petitions. Fyrst he tea­cheth vs to vnderstande what we bee of oure selues name­lye Christ tea­cheth vs [...] things in this [...], nothyng at all, not able to doe anye thyng pleasaunte vnto god: and so he [...] vs downe, cutteth of oure com­bes, bryngeth vs lowe, whiche elles [...] be proude, as though we could do somewhat, y ^t we cānot do in deede, like, as [Page] these merites mongers doe, which esteme themselues after Merltes mongers. theyr merites, thynke themselues perfecte: in so muche that theyr workes shall not onelye helpe themselues, but also o­thers: therfore they take in hande to sell theym for money. These felowes knowe not themselues, and therfore they doe contrary vnto this petition. Where oure sauiour [...] vs that we can do nothyng of our selues. They (contrary to that petition) wyll doe all thynges alone, and with their merites To knovve oure [...] is the first And vvhat vve shal do the second. bryng to passe all matters. But our sauiour contrary to that teacheth vs two thynges in thys petition. Fyrste he pulleth downe our stomackes, and teacheth vs to knowe oure selues. Secondarely he sheweth vs what we shall doe, namelye, call vpon god oure heauenly father that he wyl helpe vs, that we may be able to doe his wyll. For of oure owne selues we are not able to doc any thing acceptable vnto hym. And thys is a good doctryne whyche admonisheth vs to geue all praise vn­to God, and not to ascribe it to our owne selues. For so dyede saincte Paule when he sayde, omnia possum in eo qui com­fortat Paule gaue [...] the praise to God. me. I am able to doe all thynges that pertayne to God­des honour and glorye, thorough hym that strengthneth me, he sayde not, thorough myne owne self: but thorough GOD whyche helpeth me. And here appeareth the ryght humilia­tion, and lowlynes, whyche oure sausour teacheth vs in thys petition. For he woulde haue vs to know our owne impossi­bilitye and vnablenesse to doe any thyng. And than agayn he would haue vs to call for ayde and helpe to God, therefore he teacheth vs to say, A du eniat regnum tuum, Thy kyngdome come. So that thoughe we bee not able thorough oure owne selues to do any thyng, yet whan we call vpon hym, he wyll helpe. For Christ knewe his fathers wyll and louing affecti­ons towardes vs: he knewe that he woulde helpe vs. For he was a perfecte scholemaister, els he would not haue commaū ded vs to praye: Fiat voluntas tua. Thy wyll bee done. Here we must vnderstand that the wyll of god is to bee consydered after two sortes. First, as it is omnipotent, vnsercheable, and Gods vvill must be con sidered af­ter [...] sor c. s. that can not be knowen vnto vs. Nowe we do not praye that hys wyll so consydered be done. For his wyll so considered is and euer shalbe fulfylled, though we would say nay to it. For [Page 23] nothyng either in heauen or in earth is able to withstand his wille. Wherfore it were but folye for vs to praye to haue it fulfilled otherwise then to shew thereby that we [...] oure consent to hys wyll, whyche is to vs vnsearcheable.

But there is an other consyderation of Gods wyll, and in that consideration, we and all faithfull christians desire that it maye bee done. And so consydered, it is called a reueled, a manifested, and declared will: and it is opened vnto vs in the Bible in the newe and olde testament. There GOD hathe reueled a certayne wille, therefore we praye that it maye bee doone, and fulfylled of vs. This wyll was opened by Gods will was ope ned by Mo ses, the Pro phetes Christ and the Apo­stles. Moses, and the holye prophetes: and afterwarde by our Sa­uiour himselfe and his apostles, which he lefte behynde hym to that ende, that they should instructe the worlde and teache them his wyll: which Apostles haue done accordyng to theyr maisters commaundement. For they not onelye spake it, but also wrote it, to that ende that it shold remayn to the worldes ende. And truelye we are muche bounde to god, that he hathe set out this his wyll in our naturall mother tongue, In Eng lishe (I say) So that you may not onely beare it, but also rede it your selues. which thyng is a great comforte to euery chri­stian A blessing of god. hearte. For nowe you can no more bee dcceiued, as you haue bene in tymes paste. whan we did beare you in hande that poperye was the worde of God: which falshode we could not haue broughte to passe, yf the woorde of God, the Bible, had bene abroad in the common tongue. For then you might They can not be [...] that haue Bible [...] their mo ther tōgue. haue perceiued your selues, our falshode and blyndnes. This I speake to that [...], to [...] you to thankfulnes towardes hym, whiche so louingly prouideth all thynges necessarye to oure saluation.

Nowe to the matter, almightye God (I saye) sette oute [...] will by Moses and his Prophetes, and thys will is [...] in certayne lawes, whiche lawes god commaundeth that we should kepe euer before our eyes, and looke vpon them, as in [...] law of god [...] be our loking [...]. a glasse, and so learne to order oure lyues accordyng vnto the [...]. And in case that a man swarue from the same; and so [...] into the daunger of damnation, God reueled further hys wyll [...] to remedy the matter, namely by repentance and [Page] saythe. So that whosoeuer from the bottom of hys heart [...] sorie for his synnes, & studieth to leaue them & lyue vprightly and then beleueth in our [...], confessyng that he came in­to thys worlde to make amendes for our sinnes: this man, or woman, shall not perish, but haue forgeuenes of synnes, and The vvaie to arise frō [...]. so obtayn euerlastyng lyfe. And this wyl God reueleth speci­ally in the new [...], where our [...] sayeth. Qui credit in me, habet vitam aeternam, Whosoeuer beleeueth in hath euerlastyng lyfe, where we learne that our Sauiour is ordeyned of god to bryng vs to heauen, [...] we shoulde haue bene all [...] worlde without ende. So that in this prai­er when we saye Thy vvill be done. We desyre of God that he wyll helpe and strenghthen vs, so that we maye keepe his The mea [...] of this petition. holye lawes and commaundementes. And then agayne we desyre of him that he will indue vs wyth the gyfte of faythe, so that we maye beleue that all those thynges whiche we doe contrary to his lawes be pardoned and forgiuen vnto vs tho­rough his sonne for hys passions sake. And further we desyre him that he wyl fortify & [...] vs, so that we may with stande the deuyls will and our owne, which fyghte agaynste goddes wyll. So that we maye be able to beare all tribulati­ons and afflictions willyngly and [...] for his sake. This is the symple meanyng of this petition, when we saye, Thy vvill be done I will goe a little further, and shewe you some what more of it, yet I entende not to tary long, for I am not very wel at ease this mornyng, therfore I wyl make it short.

I haue sayde no we many times, and I say it yet agayne, Quod petimus ardenter [...] tanquam cupientes habere, VVe muste praye vvith the hearte. whatsoeuer we desyre of god, let vs desire it from the botome of our hearts: but I feare me, there be many which saye thys [...] and yet cannot tel what they saye, or at the least their hearts ar contrary disposed vnto it. Such people I exhort on gods behalf to consider their dueties, to consider that god wil not be [...] withal, he wil not be derided. We laughe god VVho they bee that laugh God to scorne. to scorne when we say one thing with our mouthe, & thynke an other thing with our herts. Take this for an ensāple. Our rebels which rose about [...]. yere ago in Northfolke & [...], they considered not this [...], thei said it with their [Page 24] lippes onely, but not with their heartes. Almighty god hath The rebels vvere of this sorte, that laugh ed God to [...]. reueled his will as concerning magistrates, how he wil haue them to be honoured and obeyed. They [...] vtterly bent a­gainst it, he [...] this wil in many places of the [...]: but specially by s. Peter wher he saith. Subd re estore nimis, humanae creaturae that is thus muche to say in effect, Bee ye subiect to all the common lawes made by men of authority, by the kinges [...] and his most honorable councel, or by a common parliament, be subiecte vnto them, obey them [...] god. And here is but one [...], that is, againste god. When lawes are made against God and his woorde, then I There is no obedience against god ought more to obey god then man. Then I maye refuse to o­bey, with a good conscience: yet for all that I may not rise vp against the magistrates, nor make any [...]. For if I do so I synne damnablye: I muste be content to suffer whatsoeuer god shall laye vppon me, yet I maye not obey their [...] lawes to do them. Onely in suche a case, men maye refuse to obey, els in all the other matters we oughte to obey. What lawes soeuer they make as concernyng [...] thinges we ought to obey, and in no wise to rebell, although they be neuer so hard, noisome and hurtfull: our duetye is to obey, & commit all the maters vnto god, not douting but y ^t god will God vvyll punishe princes. punish them when they do contrary to their office & callyng. Therfore tary till god correct them, we may not take vpōvs to reforme them. For it is no part of our duety. Yf the rebels (I say) had considered this, thinke you they wold haue prefer­red their own wil afore gods wil? For doing as they did they praied against thēselues. But I thinke y ^t ignoraunce was a Ignorance is the cause of rebelliō great cause of it, truly I thinke if this had bene opened vnto thē they wold neuer haue takē such an enterprise in hād. and here we haue occasiō to cōsider how much we be boūdē vnto god y ^t he openeth vnto vs his word so plainly, & [...] vs so truly, how we shuld behaue our selues towards y ^t [...] & their lawes: but for al y ^t I fear there be som of vs which litle regard their lawes & statutes, such despisers of magistra tes when they pray, they praye agaynste [...]. There bee lawes made of dyete, howe we shall feede oure bodies, what meate [...] shall [...] at all tymes, and thys lawe is [Page] made in policy (as I suppose) for vitailes sake, that fish might be vttered as wel as other meate. Nowe as long as it goeth [...] from flesh. so in pollicye, we oughte to keepe it. Therfore all, excepte those that be dispensed with al, as sicke, impotent persons, women with chylde, or olde folkes, or licensed persons, all the reste oughte to liue in an ordinary obedience to those lawes, and not doe agaynste the same in any wyse. There [...] made of apparell how we shall couer our nature. Is there not A law for [...]. many which goe otherwyse then god and the magistrates com maunde them to go? There is made a lawe for [...], how we shall recreate oure bodies: (For we must haue some recre­ation because of the weakenes of oure nature.) In that lawe A law for gaming. we be inhibited cardyng, dicyng, tablyng, and boulyng, and such manner of games, which are expressed in the same [...]: you may reade it, and you ought to reade it, and to know the acts. For how can you kepe them when you know them not, euerye faythfull subiecte will not disdayne to [...] the actes All subiects ought to [...] heate their [...] actes or lawes. and the kynges maiesties procedynges, so that he may know what is allowed or forbidden in the same actes. And I my self rede the actes, for it is mete so for vs to do. Now agayne this is a greate matter that God is so kynde towardes vs, that he disdayneth not to reuele his will, what order we shall kepe in our dyet, [...] our refreshing and garments. Therfore it is most mete for vs to liue in subiection, and not to prefer oure owne wyll before gods wyll. For when I doe stubburnely against those acts set out by our natural kyng and his most honorable [...] to doe a [...], is to doe a gainst gods [...]. counsellers, than I prefer my wyll afore Goddes will, and so [...] damnably. These thynges oughte well to be noted: for it is not a [...] matter, there hangeth damnation or salua­tion vpon it. Therfore (as I sayde before) it is good to know the lawes, and I call him a good man, and her a good womā that are contente to be ruled by the lawes, and so declare their subiection and obeoience vnto GOD and the magistrates. There be some men that saye, when the kynges maiesty him selfe [...] me to do so, then I wyll do it, not afore, this is a wycked sayeng, and damnable. For we maye not so Suche as [...] in [...] tie vnder princes must bee o­beyed as wel as [...] ces. be excused. Scripture is playne in it, and she weth vs that we oughte to obey his [...] hauyng authoritie from the king, [Page 25] as well as vnto the kyng himselfe. Therfore this excuse wyll not nor can not serue afore GOD. Yet lette the magistrates take hee de to their office and dueties. For the magistrates, maye not [...] all thynges accordyng to their pleasures and myndes, they haue authoritye of GOD to do well, and not harme: to edifie and not to destroy: to [...] the wicked & ob­stinate, The offices of maiestra tes. and to comfort those which liue wel and godly, to de­fende thesame from wrong and iniuries of the wycked. So it appeareth that euery one in his order in his degree and cal­lyng ought to do the will of god, and not our owne wyll and pleasure. Thys is oure duetye, happy are we if we doo it in deede. O that men in authoritye woulde consider whereunto God hath ordeined them. Sainct Paule sayeth, The magi­strate is Vltor ad iram, He is Gods ordinarie [...] to pu­nishe malefactors and yll doers, god sayeth, Mihi vindictam ego [...], I will auenge my selfe sayeth God, and so he dothe by [...] magistrates. For that is his ordinary way wher by he punisheth malefactors. But magistrates muste take Lette [...] heede they goe no further then god alloweth them to doe: Yf they do, they themselues shalbe punished. As there be many ensamples in Scripture whereby [...] how [...] god hath punished wicked magistrates. In summa. s. Peter giueth a rule not onelye vnto the magistrates, but also vnto the subiectes, saying: Haec est voluntas Dei, vt obcuretis os ad [...] bene agendo, it is the wyll of god (sayth Peter) that you with your good godly and honest conuersation shall The mou­thes of the [...] stopt. stoppe the mouthe of your aduersaries. What called s. Peter well doyng? well doing is to liue according to goddes lawes and [...]. Gods commaundement is that we shall obey magistrates: therfore those which disobey and tras­gresse the lawes of the magistrates they doe not accordyng to gods wil and pleasure: [...] doo but [...], they [...] not the mouthe of the adue saries ( [...] S. Peter would haue them to doe) but they geue [...] occasion vnto the wicked to [...] and [...] the holye worde of God. S. Peter woulde haue vs to stop their mouthe with well [...]. Many [...] en whan they haue bene [...] of preachers [...] of [...] wicked [...], they haue gone about to stoppe [...] monthe [Page] with daunderous wordes, this stopping is [...]. [...]. Vvicked do [...] woulde stop prea chers mou [...]. Peter [...] haue vs to stoppe with wel doing. Nowe [...] magistrates not be spoken yll of, and reproued of preachers? Let them do well. Likewise sayth S. Paule of the subiectes Vis non timere potestatem benefac & habebis laudem. Wilt thou not fear the higher power? do [...] thou shalt be commē ded. Now euē as it is with the [...] sword, so is it with the spirituall. There be some men which cannot away with­all yf they bee rebuked: they cannot beare when the prea­cher speaketh against their wickednes, vnto them I say: [...] non timere predicatore benefac, will you not bee rebuked of the preacher? thē do wel, leaue of your couctousnes, your am [...], your yrefulnes, vengeaunce, and malice, your lechery Learne to stoppe the preachers mouthe. and [...], your bloudsheading and such like sinnes, leaue them, amend your lyfe, or elles the preacher accordyng to his office will rebuke and reproue you, be you neuer so great lor­des or Ladies: he wyll rubbe you on the galle. For a good and godly preacher can do no lesse seing god dishonoured, per ceiuing him to be blasphemed [...] wil to be neglected and not executed of them that ought withall their study and indeuour to applye them selues that his will mighte be done. For he is wel worthy, he is the lord, he created heauen and earthe, and is therfore the right natural lorde ouer it. But for al that, the [...] is lord more than he is, not by right or inheritance, but by conquest, by vsurpation, he is an vsurper. God (as I sayde before) is the natural & laufull lorde ouer the earthe, be cause he made it: yet it pleased his [...] to make man­kynde, Mankynde is gods lief tenaunt [...]. as ye would say liefetenant ouer it, so that mankynde should beare the rule ouer the [...]. Therfore GOD said vnto him: Dominaris, be ruler ouer it. Item replete [...] & [...] illam. Also replenishe the earth and subdue it. Here Adam and his wife and so al his posteritie were by god made rulers ouer the exth, as gods high debities or his liefe tenantes. So as concerning gods ordenance mankynde was the lawfull inheritour of this kingdome. But now [...] in the deuyll with his [...] and with his false suttelties: he inueigled fyrst the [...]; and afterwarde the man, persuadyng them to transgresse gods holy [...] [Page 26] mentes: with which [...] doyng they lost the [...] of god, and theyr dignities: and so the deuyll thorough his [...] sub­stituted The deuill [...]. himselfe as an vsurper or conquerour: and so he is a [...], non per fas, sed nefas, not laufully, but wrongfully. Though he did say to our sauiour shewyng him all the king domes of the world, Cuicun (que) volo do [...], I may giue [...] The deuill [...]. to whom soeuer I will. He lyeth falsely, god will destroy him at the length for at his [...] and lyes, they shall not saue him. Yet for all [...], he is a great ruler. For this is most cer­tain The [...] is a [...] ruler, and [...] hath many serue hym. and true, a great [...] more do the will of the deuil, thā of god, whatsoeuer they babble with their mouthes, loke vp­pon their workes, and you shall fynde it so. For all proude persons, all ambitious persons, (which be euer clymyng vp, and yet neuer bee well) all suche doe not [...] wyll of god, and therfore pertayne not to his kingdome: all [...] rebellious VVho so re [...] his [...] quar­rel doth the vvil of the diuell. persons, all quarellers and wranglers, all bloudsheders, doe the will of the deuill, and not goddes wyll. God sayeth: Mihi vindictam ego retribuam. I will auenge my selfe, whiche he dothe thorough the magistrate, and whan the magistrate is slacke, he doth it himselfe. Nowe those yrefull [...] per­sons that hate their neighbors, they do not the wil of god, but of the deuyll. Also these suttell, deceitful persons, which haue no conscience to [...] and beguile their neighboures, that care not for breaking their promises, nor are not ashamed to vtter false ware, they pertaine al to the deuil. Item these that wyll not make restitution of gooddes yll gotten, they serue He that vvill not serue the diue ll must restore [...] ges vvrong [...] gotte. the deuyll: Scripture sayth: Qui peccat ex diabolo est. Who soeuer sinneth is of the deuyll, whiche is a very harde worde to be spoken of the holy ghoste, and a fearefull worde, able to withdraw vs from synne, if we had anye feare of god in oure heartes. Amongest those maye be noumbred all slouthfull persons, whiche wyll not trauayle for theyr lyuynges, they Sturdy beg gars doe serue the di uell. [...] the wyll of the deuyll. GOD byddeth vs to [...] oure lyuyng with labour: they wyll not labour, but goe ra­ther aboute a beggyng, and spoyle the verye poore and nedye. Therefore [...] beggers are theues before GOD. Some of these valiaunt [...], when they came to my house I commoned wyth them, burthenyng them wyth [Page] the transgression of goddes lawes. Is this not a great labour The beg­gers [...] that they la bour. (say they) to runne from one toune to an other to gette oure meate: I thynke we labour as harde as other men do. In such wise they goe aboute to excuse their vnlawfull beggerye and [...]: but suche ydle lubbars are much deceiued. For they consider not that such labour is not allowed of god. We must labour so as may stande with godlynes, accordyng to hys ap­piontment: cls theues, which rob in the night tyme, do they not labour? ye sometimes they labour with great care, peryll, Thenes say that they la bour. and daunger of their liues. Is it therfore godly, because it is a labour? No no, we must labour as god hath apointed vs eue­rye man in hys estate. Further these drunkardes whiche a­buse Drunkards Lecherous persons. the giftes of god. Item these lecherers and who or [...], that liue in adultery: These violaturs of holy matrimo nye which line not accordyng vnto goddes lawes. Item these swearers, for [...], lyars, all those do not the will of god. Therfore it is to be lamented of euery christen hearte, when God hathe [...] ser uantes. they see howe manye seruauntes the deuill hathe, and god so fewe: But all those which serue the deuill are rebels agaynst God. God was their lorde, they swarue from him thorough wicked lyuing, and so become seruantes of the deuyll. Ther­fore those christian people that haue a desyre to liue after god­des will and commaundementes, they liue amongest the wic ked euen as it were amongest the rebels. They that dwelled in Northfolke or Deuonshtere at the tyme of rebellion, they which were faithfull to their king and prynce, howe thinke A Symili­tude taken of the Re­belles. you they were intreated? full miserably god knoweth: either they were constrayned to helpe their wicked purposes, or els they muste suffre all calamities which coulde be deuised. E­uen so shall all those be intreated which intende to liue well, accordyng to gods commaundementes. For the rebells that is, the wicked which haue forsaken their lorde god, and taken the deuill to be ruler ouer them, they shall compell them to fo­low, Math. x. or els to suffer al calamities and miseries. And so shalbe Howe Christ sen­deth not peace but a sworde. verified the saying of our sauiour Christe. Non veni vt mittā pacem sed gladiū. I am not come (sayth he) to send peace, but the sword. which is in dede a strange saying, but it hathe his vnderstandyng: god is a god of peace and concord he loueth [Page 27] vnitie and concorde: but when he cannot haue peace, by the reason of the deuyll, than he will haue the sworde: that is to say, [...] loueth vnitye, he would haue vs all agree together: but because of the wicked we cannot. Therfore he wyl father haue vs to chuse the sworde, that is, to [...] and withstande their wickednes, then to agree vnto them. And therfore thys They that call the gof pell [...]. ous are [...]. doctrine is called a seditious doctrine: but who are those re­belles? euen they them selues which call this doctrine sediti­ous: they themselues (I saye) are traitours against GOD. Wherfore our sauiour seeyng he can haue no peace with the wicked. he wyll haue vs rather to withstande theyr wicked­nesse, God vvilhis flock segre­gated from the vvicked and so bring them to reformation: and this is the cause wherfore he will haue his flocke segregated from the wicked.

Therfore let vs praye vnto god oure heauenly father, [...] voluntas [...], Thy wyll bee doone. This is the prayer of all christian people, whiche haue a wyll to doe goddes wyll: but those impenitent sinners whiche are not yet wery of their sin­nes, do neuer praye, for though they say the wordes, yet it is to no purpose, they saye them without vnderstandyng, there­fore it is but lyplabor, it is no prayer, it is but the deuils ser­uice. The deuil serued by saieng the [...] For a man maye serue the deuill with sayeng the Pater noster, when he sayeth it w ^t a defyled mynde. Let vs therfore order our selues so that we maye saye it worthely as it ought to be. Let vs laye away al wickednes and yll liuyng, so that we may say from the bottome of our heart. Our father vvhich arte in heauen, Thy vvill be done. And so did Susanna that godly woman: So did lady Iudith: So did Queene Esther. So did all good sainctes of god. And though this praier was The salucts before the comming of Christ v­sed this pe­tition. not made at that tyme, by the reason they were a great while [...] Christes commyng:) yet they had this prayer in effecte. For they beleued in almightye god: they beleued in Abraha­mes sede, which was promised: which saith stoode them in as good stede, and they were as well saued thorough that same belief as we now thorough our beliefe. For it is no difference The diffe­rence be­tvvene the fathers such and [...]. betweene their beliefe and oures, but this: They beleued in Christ which was to come, and we beleue in Christ, which is come already. Now their belefe serued them as well as ours dothe vs. For at that time God required no further at their [Page] handes, than was opened vnto them: we haue in our tyme a further and more perfect knowledge of Christ then they had. Now Susanna whā the iudges (the same wicked men) came vnto her, and moued her with fearefull [...] to doe their willes, that is, to sinne against god in doyng that filthy acte of lecherye: (for the same wicked Iudges bare a wicked [...] loue towardes her:) thinke you not she resorted vn to god? Yes yes, without doute, she said these wordes in effect. Pater noster, Fiat voluntas tua. Our father, thy wyll be done, and not the will of the wicked men. Therfore she putting her Susanna de fired that gods will be done. God is euen [...]. hope and trust in god, hauing a respecte that his will mighte be done, and not the deuils will, god, whiche is euer true, [...] not fayle her, for you know how she was deliuered thorough yonge Daniell. This is written to our instruction: For he is now the selfe same god that he was at tyme: he is as [...] as he was, he is as ready as he was, she was in anguishe and great distresse, she sought to halow his holy name: therfore he [...] helpe her, he suffered her not to perishe. [...] certainlye he wil do vnto vs too. Therfore whā [...] be in trouble let vs ha­low his name, and then we shall fynde his helpe lyke as Su­saune did.

In such wise did Iudith whan she was prouoked of Holo­fernes Iudith [...] to [...] lovve the name of god and to his vvill. Peter for­gat his Pa­ter noster. to do wickedly. She sought rather to sanchfye goddes name, to doe his will, then the wil of the deuill, therfore God gaue her such a [...] victory. So did queene [...], whā Hanian that wicked fellow had power ouer her: she commit­ted all the matter vnto god, with [...] and prater. But S. Peter what did he? Mary he forgate his [...] noster, for [...] there came but a [...] wenche askyng him: arte not thou a Gallilean? art not thou one of this new learning? art not thou a gospeller? what did Peter? he was gone quite: he denied it, he forgate his [...]. For if he had had grace to consi­der that he ought rather to suffer death than to forsake his ma ster Christ, then he would haue said, Pater noster. Fiat volun tas tua. Our father, Thy vvill be done. I am redy to suffer for thy sake whatsoeuer thou shalt lay vpon me. but he did not so Christ loo ked oa Pe­ter. he [...] himselfe. What did our sauiour? he turned backe and looked vpon him. Happy was Peter that our sauiour [...] [Page 28] ked vpon him againe, for it was a gracious token. Iudas for gate this same peti tion.

Iudas that false man that traitour, forgotte this same peti tien, and remained so in his errour still to the ende. Surelye he was a sorowfull and a heauy man in so much that he made Iudas vvas better then some that novv liue. restitution. He was much better than a great many of vs be, which whan they haue iniuried and wronged poore men, wil make no restitution. I tell you truth, Iudas was much bet­ter than suche fellowes be. Poenitentia ductus, sayth the text, but he lacked faith. And so betweene Peter and him, whiche The diffe­rence be twene Pe [...] and [...] das. wer both two sorowfull mē, this was y ^t difference. [...] had faith, Iudas lacked it: [...] he was excedyng sorowfull for his wickednes, in somuch that he went and hanged himself, ther­fore he forgate this petition. So likewise all voluntarie syn­ners, all vnrepentant synners, none of them all [...] this pe­tition as they ought to do: they say it not worthily nor profi­tably. For they haue no wyll to doo his will, theyr will is to do their own will and pleasure. But aboue al things these questmongers had nede to take hede: for there all thynges go Questmon gers must marke. c. [...]. eth by othe. They had neede to saye: Our father, thy wyll be doone. For they shal be moued to doo this and that whiche is againste God. They muste iudge by their othe, accordyng to conscience, giltie or not giltie. Whan he is giltie, in what case are those which say, not giltie? Scripture doothe shewe what a [...] it is, whan a man is a malefactor, and the quest mongers iustifie hym, and pronounce him not giltie, saying: Et qui iustificat impium, & [...] condem nat iustum, ambo ab­hominabiles coram [...], He that [...] the wicked, and he that condemneth the iust man, they are both abhomi­nable before the lord. Who is [...]? he that doth not the will of god, the wil of god is, that the wicked shold be pu­nished. Marke this historie. I my self did ones know where there was a mā slain of an other man in an anger, it was done openly, the man­queller was takē & put in prison. Sute was made to y ^t quest­mongers (for it was a riche man that had done y ^t act.) At the length euery man had a [...] for his good will: and so this open mankiller was pronounced not giltie. Lo, they solde A dousen [...] for v [...] a piece. their soules vnto the deuil for. v. shillings. For which [...] Christ suffred deth. And I dare [...] except they amēd & [Page] be forye for their faultes, they shalbe damned in hell [...] without ende. They had cleane forgotten this petition, Thy vvill be done. For they did the wyll of the deuyll. It had bene a good dede to cut of their crounes by their neckes to the en­sample of all other. Therfore (I saye) these questmongers had neede to saye: Our father vvhich art in, heauen; Thy vvill bee done For truely it is maruel y ^t this realme synketh not [...] to hell hedlong, what periuries, swearing, cursyng is euerye where in euery corner? Therfore (I saye) we had nede to pray earnestly, that gods will maye be done. And we should be con To lose life is to find it. tent to lose oure lyues for rightuousnes sake. For he y ^t loseth his lyfe for because he wil not agree to the [...] of god, he seketh that gods will may be done. Happy is that man, for he syndeth his lyfe, he loseth it not. For Christ wylbe his keper. Ioab loked thorovv his fingers.

Ioab that greate and valiaunte capitaine, he knew well y­nough when Dauid sent vnto hym good Urias, with letters: he knew (I saye) that the kynges will was against gods will, yet he looked thorough his fyngers, he wynked at it, he wold rather do the wicked wyll of the kyng, than the will of God. Chaplaines about the [...].

Of suche [...] there be a great number, whiche care not for the honour and wyll of god. These chaplaynes about the king and great men, had neede to say: [...] voluntas tua, Our father, Thy vvill be done, but they are verye slow and slacke: they winke commonly at all matters be they neuer so [...]. They be Capellani ad manus. They wyll not [...] mun­dum de peccato they dare not rebuke the world of sinne: they dare not doe as the prophete commaundeth vnto them to doe, whan he saith: Audiant montes [...] domini, let the [...] heare the iudgementes of the lorde, though the smoke, as he saith: [...] montes & fumigabūt. Touche the [...] and they will smoke, Yea and though they smoke, yet stryke thē, spare thē not tel thē theyr faults. But great mē cānot suffer that, to be so rebuked, their chapleins muste be faught a discretion, if A meane vvherbyma gistrates may kepe themselues in estimatiō they will go so to wurke. They [...] commonly magistrates should be brought out of estimation, yf they shoulde be hand­led so. Syrs, I wyll tel you what you shal do to kepe your e­stimation and credite: do well, handle vprightly and indiffe­rently al matters, defend the people from oppressiōs, do your [Page 29] office as god hath apointed you to do, whan you do so (I war rant you) you shall keepe your estimation and credite. And I warrant you againe, the preacher will not strike nor cut you with his sworde, but rather praise you and commende your weldoings. Els whan you do nought and wickedly, oppresse the poore, and geue false iudgements: whan you do so, that is The good preacher must strike with his svvorde. negodly preacher that will hold his peace, and not strike you with his sworde, that you smoke againe. But it is commen­ly as the scripture sayth, Laudatur impius in desideriis animae [...]. The wicked is praised in the desyres of his wickednes. Chaplaines wyll not doe their ducties, they will not drawe Chaplaines vvil not [...] their due [...], their swordes, but rather flatter, they wil vse discretion: But what shall folow? Mary they shal haue gods curse vpon their heades for theyr labour: this shalbe al their gaines that they shall get by their flatterings.

An other scripture saith: Qui po estatem exercent hi benefi cia vocantur. The greate and mighty men be called benefac­tours, Flatterers call men of might bene factours. weldoers, but of whom be they called so? Mary of [...] terers, of those which seke not to do the wyll of God, but the pleasures of men.

S. John Baptist that hardy knight, and excellent preacher [...] Bap tist said this pet tion a right. of god, he said this petitiō right with a good faith. Our father Thy vvill be done. Therfore he went to the king, saying: Nō licet tibi. Syr it is not lauful for thee to do so. See what bold nes he had? how hoate a stomacke in gods quarell to defende Chaplains vvinke. gods honor & glory? But our [...] what do they nowe a [...]? Mary they winke at it, they wyl not displease: for they seeke [...], they seke benefices, therfore they be not wor­thy I say is a [...] sel [...]. to be gods officers. Esaias that faithful minister of god, he is a good plain felow, he telleth them the matter in plain, saying: Argentum tuum versum est in [...], principes tui infideles, socii furum, Thy siluer is turned to drosse, thy prin­ces are vnfaithfull, and felowes of theues. he is no flatterer, hetelleth them y ^t truth. Thy princes said he, are [...] I say percei ued thinges amisse. subuerters of iustice. This Esay did: for he had respecte to gods word, he perceiued things amisie, he knew that it was his parte to admonish, to cut them w ^t his sword. Would god our preachers would be so feruent to promote the honor and [Page] glory of god, to admonish the great and the smal to do the wit of the lord. I pray god they may be as feruent as our sauiour was whan he said to his disciples Moos [...] est vt faciam vo luntatem patris mei qui est in coelo. My meat is to do the wit of my father which is in heauē (that is to say) you are no more The hunger that prea chers shold haue. desirous to eate your meate when you be a hongry, then I am to do my fathers wil which is in heauen. By what occasiō our sauiour saith these words you shal perceiue whā you consider the circumstances, I pray you reade the chapter it is the. 4. of John. The story is this. He sendeth his disciples to a toune to bye meate (where it appeareth that our sauiour had money:) Christ had money. after their departure he setteth him doune, which was a soken that he was a weary, and I warrant you he had neuer a cus­shyne to lay vnder him. Now as he was syttyng so, there com meth a womā out of the toune to fateh water: he or syred her to geue him drinke. She made answer: wil you drink [...] whi cheam a Samaritain? So they wēr [...] in their talk: at y ^t lēgth he bad her go cal her hus bād, she made answer, I haue no husbād, y ^u saiest wel said our sauior, for y ^u hast had 5. & this y ^t y ^u hast now, is not thy husbād: & so he reueled himself vnto her.

[...] men peraduenture wyll say: what meaneth this that our [...] talketh alone with this woman. Answer, his hu­mility The cause [...] Christ [...] vvith the vvoman alone. and gentilnes is shewed herein. For he was consente to talk with her, beyng alone, and to teach her the way to hea uen. Agayne some men may learne here not to be so [...] in their iudgementes: that when they see [...] persons talke to­gether to suspect them. For in so doyng they mighte [...] our sauior himself. It is not good, it is against the wil of god to iudge rashely, I know what I meane. I know what vnhay Rash iudge ment. py tales be abroad, but I can do no more but to geue you war ning. Now y ^e woman went her way into y ^e city making much [...] how she had found the Messiah, y ^e sauior of the world: in so much y ^t a great many of the Samaritaines came oute vnto him. Now as y ^e woman was gone, y ^e disciples desired him to èate, he made thē answer. Ego aliū cibum habeo, I haue other Christes [...] is to do his fa thers vvill. meat: thā they thought some body had brought him som [...] at y ^t length he breaketh out & saith. Hic est cibus mcus vt [...] is [...] quod misie me, I am as desirous to do my [Page 30] fathers wil, as you be of meate & drinke. let vs now for gods sake be so desirous to do the wil of god, as we be to meat and drinke, let vs indeuor our selues to kepe his lawes & commaū dement, then whatsoeuer we shall desyre of him he wyll geue it vnto vs, we shal haue it. We rede often times in scripture that our sauior was preaching according vnto his vocation, I would euery mā wold go so diligētly about his busmes: The priestes to go to their bookes, not to spēd their times so shame A lesson so­priestes. sully in hauking, hūting, & keping of alehouses, if they would go to their bookes, in so doing they shuld do the will of God: but the most part of thē do their own wil, they take their [...], but god wilf nd thē out at length, he wil mete with them when he seeth his time. On a time whē our famour was pre chung, his mother cam vnto him, very desirous to speake with Our lady vvas a [...] prie ked [...] vaine glory him, in so much that she made meanes to speake with him, in terrupting his sermon, whiche was not good maner. Ther­fore after s. Augustme and s. Hieromes mynde, she was pric­ked a litle with vain glory, she wold haue ben knowen to be his mother, els she wold not haue ben so hasty to speake with [...]. And here you may perceiue y ^e we gaue her to much, thin [...] her to be without any sparkle of sinnes, which was to much: for no mā borne into this world is without sinne, saue Christ only. The scheledoctors saye the was arrogant. One came & told our sautor as he was teaching: Sir thy mother is here, & wold speak w ^e thee, he made answer like as he did whā he was but 12. yere old: opoitet meesle so he saieth now stret­thing out his hāds who is my mother? [...] facit volutatē patris He that doth gods vvilis [...] stes mother mei [...] est in [...] he y ^t doth y ^e wil of my father y ^t is in heauē. Lucas saith, qui audit verbū dei & facit istud, he y ^t heareth y ^e word of god & doth it. Mark this wel he saith y ^t doth it: let vs [...]: let vs not only be hearers, but doers, then we shal be accor ding to his promise, his brethern, & sistern, we must heare his word & do it. For truly if Mary his mother had not heard his Mary vvas saued be cause she beleued in Christ. word & beleued it, she should neuer haue bene saued. For the was not saurd because she was his naturall mother but be­cause she belcued in hi, because she was his spiritual mother. Remembre therefore y ^e all y ^t do his wil, are his kinsfolke. But remēber y ^t in an other place he saith Nō om̄es qui dicūt [...] [Page] Domine domine introibunt, Not all that saie, Lord, Lord, shall entre into the kingdome of heauen; here you see that the matter standeth not in saying, but in doing, do his will, and than resorte vnto him and thou shalt be welcome. We [...] in Luke: wher our sauior said, [...] qui [...] domini, & non facit, vapulabit multis, that servant that [...] weth the wyll of his maister and doth it not shall be [...]. VVe muste first know and then do the vvill of god. with manye strypes: He that knou [...], but not so much. We must first know & than to, it is a good thing to know, but it is a [...] thyng to know and not to do: it is a great synne, to slaunder gods word with wicked if uyng, as it is commonly sene amongest men. But this fault if it be not amended shall haue greuous punishment.

Now some men will saie, [...] it is so, that those which know [...] worde and do not the same, shalbe beten with ma ny strypes, then I wyll keepe me from it, and so when I am VVilfull lg norance ex ouseth not damned I shall haue the easyer punishment. No no my friend ignorantia non excusat praesertim voluntaria, & affectata, wil ful ignorance excuseth not. To saye, I will not heare it, for I entend to do as it shall please me, this is not ignorancye bro­ther, but rather contumacy, or despising of gods word. These whiche would fayne knowe, but cannot for that they haue no teacher, they shalbe excused somewhat. for they shall haue ca­sier payne than the other haue, as he saith: Vae [...] Chorazin quia si in Sodoma, meanyng that the Sodemites shall haue easier iudgement thā the other. But as for those which refuse to heare whan they might heare, they are in an yll case, & shal be punished with vnspeakable [...]. And I tel you the very The very ig norant is no. excused ignoraunt man is not all excused, for so saith god by hys pro­phet, Si non annunciaueris vt conuertatur à viae sua mala, im­pius in iniquitate sua morietur. the wicked saith he, morietur, he shall die, though he hath had neuer warning before, so we see that ignorancy excuseth not: but the ignorant are the lesse punished: because of their ignorancye, as there bee degrees in bel, one shalbe punished more greuously then the other accor ding to theyr desertes. There be some men in England whi chc say, No, (say they) I wil not heare none of them all, tyll they agree amongeste theym selues. Suche fellowes truely [Page 31] shall neuer come to the gospell. For there wilbe contentions as long as the deuyll is alyue: he cannot suffer gods worde to Despisers of goddes worde. be spred abroade. Therfore he dothe and wyll do tyl the worl­des ende, what he can to lette the worde of god: then it is lyke that those fellowes shall neuer come to heare gods worde, and therfore worthely be damned as despisers of Gods moste ho­lye worde.

Further this petition hath an addition Quemadmodum in coelo, as it is in heauen, the writers make two maner of hea­uens, Two ma ner of hea uens. a spirituall heauen, & a temporall heauen. The spiritu­all heauen to where gods will is fully done, where the aun­gels be, which do the will and pleasure of god without dilati­on. Now whan we say, As it is in heauen, we praye god that The mea ning of this pention. we may do his wil as perfectly as the angels do. Ensamples in Scripture we haue many which teache vs the diligent ser­uice which the angels do vnto the Lorde.

Whan kyng Dauid fell in a presumption, so that he com­maunded his capitaine Ioab to noumber his pcople, whyche Ioab dydde naughte in obeying to do that the kynge com maunded. thing was agaynst the Lord, and Ioab did naughtily in obei­yng the kyng in such things, but he went and numbred eight hundred thousande, and fyue hundred thousande men, able to fyght, besyde women and children. For this act God was an­gry with Dauid, and sent his Prophets which told him that God woulde plage hym, and bad him to chuse whether he wold haue. vii. yeres hunger, or that his enemies should pre­uayle agaynst him thre monthes long, or to haue. iii. dais [...] silence. He made answer, saying. It is better to fall into the handes of god, then of men: and so chose pestilence. After that within three dayes there died three score and ten thousand.

This storye is a greate declaration howe angrye GOD is with sinne. Nowe Dauid that good king seyng the plague of God ouer the people, sayd vnto god: Lord, it is not they that haue sinned, it is I my self, punish me & let them alone: This An exāple to be folo wed of all men. was a good mynde in Dauid: there be but fewe kynges now that wold do so. Now at the length god was moued with pi­tye, and sayde vnto the angell, Sufficit, contine manum, it is though, leaue of: by and by the plague cessed. Where you see how redye the aungels of GOD bee to doe the Lordes com­māvemit. [Page] After that Dauid was minded to be thankfull vn to god, & offer a great sacrifice vnto him, & so remoue y ^t wrath of god. And therfore he made sute to one of his subiects for cer tain groūds to build an altar vpō: y ^t same mā was willing to geue it vnto y ^t king frely. But Dauid wold not take it at his An exāple for kings to [...]. handes. where kings [...] learne y ^t it is not lauful for them to take a way other mennes landes, to their owne vse: This good kig Dauid wold not take it whē it was offred vnto him He did not as Achab y ^t wicked [...], which did Naboth wrōgin taking away his vinyard against his wil. An other ensāple wherin apereth how diligēily y ^t angels do gods cōmādemēts Senacherib king of y ^t [...] hauīg a capitam called [...] which capitaine after y ^t he had besieged Hierusalē, spake [...] words against god y ^t almighty, sayēg to y ^t Iewes Think you y ^t your god is able to help you? or to defēd you frō my hād? Now Ezechias y ^t good kyng hering such blasphemo' Another ex ample for kings to fo lovv. words to be speke agaist god, fel to praier, desired god for aide sent for the prophet Esai, & asked him coūsel. Thend was god sent his angels which killed an. Clxxx. &. v. thousād of y ^t As­siriās 4. Re. 19. in one night: y ^t king him self scāt escaped, & with great dāger & feare gat him home. Here you see what a god our god Iob. 9. is, whose wil we ought to do Therfore let vs endeuor our sel­ues The corpo rail heauen doth gods commande ment. to do his wil & pleasure: & whan we ar not able to do it (as we be not in dede) let vs call vnto him for helpe and ayde.

The other heauē is called a corporal heuē, where y ^t son & the moone & the starrs ar, which heauē doth gods cōmandemēt to. As it appereth in y ^t bokes of Iosue, & y ^t kings: how y ^t son stode at y ^t cōmandemēt of god. Itē, how y ^t shadow went backward like as Job saith, Precepisti soli [...] nō oritur, Thou gauest cō mādement to y ^t sun, & it arose not: therfore at y ^t cōmandement of god thei kepe their ordinaric course, as god hath cōmanded them in y ^t first beginning. Itē, the raine, y ^t snowe, come at his cōmandemīts: in sūma, nothing rebelleth in his estate wherin Nothynge disobeyeth god sauyng onely man. it was set at y ^t first but Man: y ^t man will not be ruled by him, all other things be, obedieut: rain cometh whā god wil haue it & snow at his time. We rede in Achabs time that Elias y ^t pro phete [...] y ^t raine for. iii. yere, &. vi. monthes, for to punishe the people, wherof folowed a great dearth. Afterward at y ^t re­quest [Page 32] of the same Elias, god sent raine, whiche tempered the groud to bring frutes. I think there be some Elias abroade at If vve doo gods vville vve shall haue all thinges ne cessarie. this time, which stoppeth the raine, we haue not had rayne a good whyle. Therfore lette vs praye to God that we maye do his wil, and than we shal haue al things necessary to soule & body. For what was this Elias? obnoxiꝰ affectibꝰ, a sinfull mā borne & cōcesued in sin: yet god seing his confidēce graūted his requests. For he was a mā y ^t feared y ^t lord, & trusted in him therfore god loued him & heard his praier. Therfore (I say) let vs do as he did, thā god wil heare our praiers: but we are flesh ly, we are carnal, we do cā nothig perfectly as we ought to do God muste do in vs that he cō [...] to doo. wherfore we haue nede to say w ^t s. Augustine, [...] preci pis & precipe quod uis. Lord do thou w ^t in me what y ^u cōmaū dest, & then cōmaūd what y ^u wilt. For we of our own strēgth & power are not able to do his commaūdemēts: but y ^t lack oursa uior wil supply w ^t his fulfillig, & w ^t his perfectnes he wil take away our imperfectnes. Now since we haue spokē muche of praier I wil desire you let vs pray together, & so make an end but you must pray w ^t a penitent heart. For god wil not heare God hea reth not [...] penitente [...]. y ^t praier y ^t procedeth from an impenitent heart: it is abomina­ble in his sight. I desire you to say after me. Our father. &c.

Amen.

The. v. sermon vpon the Lordes praier made by maister Hugh Latymer.

PAnē nostrū quotidianū da nobis hodie. Giue vs this day our daily bread. This is a very good praier if a body shold say no more at one time but y ^t: for as we see our nede, so VVe shold praye for those thyn ges that [...] lackyng. we shall pray, whan we see goddes name to be dishonoured, [...] and yl [...] of, then a mā, a saithfull mā should say. Our father which art in heauen, halowed be thy name. Whan wee see the deuill reigne, and all the worlde folowe his kingdeme, then we maye saye: Our father vvhiche art in heauen, thy kingdome come. Whan we see that the worlde foloweth her owne desyres and lustes, and not goddes wyll and his commaundementes, and it greeueth vs to see thys, we [...] sorye for it, we shall make oure [...] vnto god for it, [...]: Oure father whiche art in heauen Fiat voluntas [...], [Page] Thy [...] be done, when we lacke necessaries for the mainte­nance of this lyfe, euery thing is dere, then we may say, Our father which art in heauen, giue vs this day our dayly bread. One of the se short pra yers with faith, is bet ter thā the vvhole psal ter with­out. Therfore as we see cause, so we should pray. And it is better to say one of these short prayers with a good faythe, then the whole psalter without fayth.

By this nowe that I haue sayde, you maye perceiue that the common opinion and estimation whiche the people haue had of this prayer (the lordes praier I saye) is farre from that that it is in deede. For it was [...] for nothing, for whā we bee disposed to despise a man, and call him an ignoraunte foole, we say, he can not say his [...] noster, and so we made This praier is not so light a mat ter as it is made. it a lighte matter, as though euery man knew it. But I tell you it is a great matter, it conteineth waightie thynges, if it be wayed to the very bottome, as a learned man coulde doe: but as for me, that that I haue learned out of the holy scrip­ture and learned mens bookes, which expounde the same. I wyll she we vnto you, but I entende to be short: I haue bene very long before in the other petitions which some thyng ex­pounde those that folow, therfore I will not tarye so long in them as I haue done in the other.

Geue vs this day our dayly bread: Euery woorde is to be considered: for they haue their importance. This word bread Bread doth siguifie all maner susti nance. signifieth all maner of sustinance for the preseruation of this life: all thinges whereby man shoulde lyue, are contayned in this word Breade.

You must remembre what I sayd by that petition Halo­wed be thy name. There we [...] vnto god that he wil giue vs grace to lyue so, that we may with all our conuersations, and doinges halow and sancrify him, according as his worde telleth vs. Nowe forasmuche as the preachynge of goddes worde is moste necessary to bring vs into this halowing, 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 Gods name can not [...] sanctified [...] be maintained [...] be maynteyned, and his woorde be preached and knowen, therfore in the same petition whan I say Sanctifice­tur, Halowed Le thy name, I praye that his worde may bee spreade abroade, and knowen, thorough whiche commeth [Page 33] sanctifying.

So likewise in this petition, Geue vs this daye our dailye The mea­ning of this petitions. bread, we praye for all those thynges which be necessary and requisite to the sustinance of our soules and bodies. Now the first and principall thing that we haue nede of in this lyfe, is the magistrates, without a magistrate we should neuer liue well and quietly. Than it is necessary and moste nedefull to praye vnto god for them, that the people may haue rest, and apply their busines, euery man in his callyng, the husband­man in tillyng and plowing, the artificer in his busines. For you must euer consider, that where warre is, there be all dis­commodities, no man can doe his duetie accordyng vnto his callyng, as it appeareth now in Germany, the Emperour & the Frenche king being at controuersy: I warrant you there is litle reste, or quietnes. Therfore in this petition we praye vnto god for our [...] that they may rule and gouern this realme well and godly, and kepe vs from inuasions of alienates and straungers, and to execute iustice, and punish malefactours: & this is so requisite that we cannot liue with­out In this peti tiō vve pray for the king and all his officers. it. Therfore whan we say, Geue vs this daye our daye­lye breade: we praye for the kinge his counsellours and all his officers: but not euery man that saieth these wordes, vn­derstādeth so much. For it is obscurely included, so that none perceiue it but those which [...] and diligently consyder the same. But S. Paule he expresseth it with more wordes playnelye, saying: I exhorte 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 [...] vt placidam & quietam vitam agamus, that we To pray for rulers is to pray for our selues also. may liue godly and quietly, with all honesty and godlynes. And whan I pray for them I pray for my selfe. For I praye for them that they may rule, so that I and all men may lyue quietly and at rest. And to this ende we desyre a quiete lyfe, that we may the better scrue god, heare his worde, and lyue after it.

For in the rebelles tyme I praye you what godlines was shewed amongest them? they went so farre (as it was tolde) that they defiled other mennes wyues: what godlines was [Page] this? In what estate thinke you were those saithfull [...] which at the same tyme were amongest them? they had sorow inough I warraunte you. So it appeareth, that where warre is, there is righte godlinesse [...] and gone. Therfore to Good men lacke no so [...] amōg [...]. pray for a quiet lyfe, that is as muche as to pray for a godlye lyfe, that we may serue god in our calling, and get our lyuin­ges vprightly. So it appeareth that praying for [...] is as much as to praye for our selues.

They that be children, and lyue vnder the rule of theyr pa­rentes, or haue tutōrs, they praye in this petition for theyr pa rentes, and tutors. For they be necessary for theyr brynging vp. And god will accept their prayer as well as theyrs which be of age. for god hath no respecte of persons: he is as redye to God respe cteth no persons. The, educa tion of chil dren. heare the yongest as the oldest. Therfore let them be brought vp in godlines, let them know god. Let parentes and tutors do their dueties to bryng theym vp so, that as soone as theyr age serueth, they may tast and sauour god: let them feare god in the beginning, and so they shall do also whan they be olde. Because I speake here of Orphans, I shall exhorte you to be pitiful vnto them, for it is a thyng that pleased god, as S. Ia­mes witnesseth, saying: Religio pura. &c.

It is a common speache amongest the people and muche v­sed, that they saye, all religious houses are pulled doune, whi Religious howles are not pulled dovvne. che is a very [...] saying, and not true, for thei are not pul led [...]. That man and that woman that liue together god ly and quietly, doing the woorkes of their vocation, and feare God; heare his woorde, and keepe 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 monkes coule, but in rightuousnesse iustice and weldoings, and as [...] Iames saith, in visiting the Orphans and widowes, that lacke theyr True Reli­gion. husbandes, Orphans that lacke theyr parentes to helpe them when they bee poore, to speake for them whan they be oppres sed, herein standeth true religion, Gods religion (I say:) The other whiche was vsed was an vnreligious lyfe, yea rather an hypocrisye. There is a terte in Scripture I neuer reade it but I remember these religious houses. Estque recta homini [Page 34] via, cuius tamen [...] iter est ad [...], There is a Pro. 14. way, whiche [...] seemed to men to bee good, whose ende is eternal perdition: whan the ende is naught, all is naught. So were these monkes houses, these religious houses. There were many people, specially wydowes, which would geue o­uer The mad­nesse of su­che as dyd bye their [...] in abbeys. housekepyng, and goe to suche houses, whan [...] might haue doone muche good in mainteynyng of seruauntes, and releuyng of poore people, but they went their wayes. What a madnesse was that? Agayne, howe muche cause wee haue to thanke GOD, that we knowe what is trewe re­ligion, that GOD hath reueled vnto vs the deceiptfulnesse of those Monkes, whyche hadde a goodly shewe before the worlde of great holynesse, but they were naughte within. Therefore Scripture sayeth, Quod [...] est homini­bus, abhominabile est coram Deo, That whiche is hyghly estemed before men, is abhominable before GOD. There­fore It is better to lyue in the feare of God thā to be a monk. that man and woman that lyue in the feare of God, are muc he better than their houses were.

I [...] ones a storie of a holy man, some say it was sainct [...], whiche had been a long season in the [...], eatyng nor drynkyng nothyng, but [...] and water: at the length he thoughte hym selfe so holye, that there should bee no bodye lyke vnto hym. Therefore he desyred of God to knowe whoe shoulde bee his fellowe in heauen? GOD made hym aunswere, and commaunded hym to goe to A­lexandria, A Cobbler there he shoulde fynde a Cobbler whyche should Thalbe saint Anthonies fellovve in heauen. bee hys fellowe in heauen. Nowe he wente thyther, and sought hym out, and felle in acquaintaunce with hym, and taryed with hym thre or foure dayes to see his conuersation. The cob­blers mat­teus. In the [...] his wyfe and he prayed together, than they wente totheyr busynesse, be in his shoppe, and she about her houswyferye. At dynner tyme they hadde breadde and cheese, wherewyth they were welle contente, and tooke it thankefully. Theyr chyldren were well taught to feare GOD, and to saye theyr Pater noster, and the Crede, and the tenne Commaundementes, and so he spente hys tyme in dooynge hys duetie trewely, I warraunt you he dyd not so many false stitches as coblers doo nowe a dayes. [Page] S. Anthony perceiuing that, came to knowledge of himself, and layd away all pride and presumption. By this ensample you may learne that honest conuersation and godly liuing is much regarded before god, in so much that this poore cobler, doyng his duety diligently was made S. Anthonies fellow. Such scho­lers [...] bereligious houses. So it appeareth that we bee not destituted of religious hou­ses: those which apply their busines vprightly and here god­des worde, they shalbe s. Anthonies felowes, that is to say, they shalbe numbred amongest the children of god.

Further in this petition the man and wyfe praye one for the other. For one is a helpe vnto the other, and so neces­sarye Man [...] praye one fot an other. the one to the other. Therfore they praye one for the o­ther that god will spare them their liues, to liue together qui etly and godly, according to his ordinaunce and institution: & this is good & needeful. As for such as be not maried, you shal know that I do not so much praise mariage, y ^t I should think that single lyfe is naught: as I haue heard some whith wyll scante allowe single life. They thinke in their heartes that Som alovve no single lyfe. all those which be not maried be nought, therfore the y ^t haue a [...] saying amongest them? What? (say they) they be made of such metall as we be made of, thinking them to bee naught in their liuing, which suspicions ar damnable [...] god. For we know not what giftes god hath geuen vnto thē therfore we cannot with good couscience condemne them or iudge them. Truth it is mariage, is good and honorable a­mongest all men, as s. Paule witnesseth (& [...] & for­nicatores iudicauit dominus, And the lord shal and wil iudge God vvylle iudge adul [...] and vvhore ke­pers. that is, coudemne adulterers, and whoremongers, but not those whiche liue in single lyfe: when thou liuest in lechery, orarte a whore or whoremonger, then thou shalte be dam­ned: but whan thou liuest godly and honestly in single life, it is well & allowable afore god: yea and better then mariage. For s. Paule saith, Volo uos abs (que) sollicitudine esse, I will Loue lyfe is better than mariage. haue you to be without carefulnesse, that is vnmaried, and sheweth the cōmodities, saying, They that be vnmaried sct their myndes vpon god, how to please him, and to liue after his cōmandementes. But as for the other, the man is care­full howe to please his wife, and againe, the woman how to [Page 35] please hys wyfe, and agayn the woman how to please her hus bande: and this is S. Paules saying of the one as well as of the other. Therfore I will wishe you not to condemne single lyfe, but take one with thother, lyke as saint Paule teacheth vs: not so extolle the one that we shoulde condemne the other. For sainct Paule praiseth as well single life as mariage, yea Saint Paule doth [...] loue life a­boue mari­age. and more to. For those that bee single haue more liberties to praye and to serue god, then the other, for they that be maried haue muche trouble and afflictions in their bodies. This I speake because I heare that some there bee whiche condemne single lyfe: I would haue them to knowe that matrimonye is good, godlye, and allowable vnto all men, yet for al that, the singule life ought not to be despised, or condemned, seyng that Scripture alloweth it: yea and he affirmeth that it is better than matrimony if it be cleane without sinne and offence.

Further we pray here in this petition for good seruantes, VVe praye for trustye and true ser uantes. that god will send vnto vs good faithful and trusty seruantes for they are necessarye for this bodelye lyfe that our businesse may be done, and those whiche liue in single lyfe haue more nede of good trustye seruauntes, than those whiche are mari­ed. Those which are maried can better ouersee their seruann­tes. For whan the man is from home at the least the wyfe o­uerseeth them and kepeth them in good order. For I tell you Seruauntes must bee o­uerseene. seruauntes must be ouersene and looked to, yf they be not o­uersene what be they? it is a great gifte of god to haue a good seruaunt. For the most part of seruantes are but eye seruan­tes: whan their maister is gon, they leaue of from their labor, and play the sluggardes, but such seruauntes do contrary vn­to gods commaundement, and shal be damned in hel for their slouthfulnes, except they repente. Therfore (I say) those that be vnmaried haue more nede of good seruauntes, than those which be maried, for one of them at the least may alwayes o­uersee the family. For as I tolde you before, the most part of seruāts be eye seruants, they be nothing whan they be not o­uersene. There was once a felowe asked a philosopher a que­stiō The masters [...] maketh the [...] fatte. saying, quomodo saginatur [...], how is an horse made [...], the philosopher made answer saying: oculo dn̄i, with hys [Page] maisters eye: not meaning that the horse should bee fed with his masters [...], but that the maister shuld ouersee the horse & take [...] to the hors keper, that y ^t hors might be wel fed. For whan a man [...] by the way and [...] his Inne and giueth vnto the hostler his horse to walke, and so he himselfe sitteth at table and [...] good chere & forgetteth his horse, the hostler [...] and saith, Syr how much [...] shall I geue vnto your horse? he saith geue him ii. d. I warrant you this horse shall neuer be fat. Therfore a man should not saye to the hostler, go geue him: but he shoulde see himselfe that the horse haue it. In likemaner those that haue seruants must not only commaund them what they shall do, but they must see that it be done: they muste bee present, or els it shall ne­uer be doone. One other man asked that same philosopher this question saying: What dounge is it that maketh a mās lande most fruitefull in bringyng forth much corne? Marry, The foote steps of the owner do [...] the lande, said he, Vestigia domini, the owners footsteps: not meaning that the maister should come and walke vppe and doune and treade the ground, but he would haue hym to come and ouer see the seruauntes tilling of the grounde, commaunding thē to do it diligently, and so to loke himself vpon their worke: this shal be the best donge (saycth the philosopher.) Therefore neuer trust seruauntes except you may be assured of their di­ligence: For I tell you truely, I canne come no where but I heare maisters complainyng of their seruants. I thinke ve­rely they feare not God, they consider not their dueties. wel I wyll [...] them with this one texte of Scripture, and than go forward in my matters, the prophet Ieremy saieth. Maledictus qui facit opus domini negligenter, an other tran Iere. 48 slation hath fraudulenter but it is one in effect. Cursed be he [...] are cursed of god. saith the prophet Ieremy that doth the worke 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 shal not go wel with them, they shal haue no lucke, my face shalbe against them. Is not this a great thyng? Truely consider it as you lyste, but it is no light matter to he cursed of God, which ruleth heauen and erth. And though the Pro­phete [Page 36] speaketh these wordes of warriours goyng to warre, yet it may be spoken of all seruauntes, yea of all estates, but specially of seruantes. For. S. Paule saith Domino Christo Seruantes serue the lord Christ. seruitis you seruauntes (saith he) you serue the lord Christe, it is his worke. Than whan it is the lordes worke take [...] how you do it: for cursed is he that doth it negligently. But where is suche a seruant as Iacob was to Laban? how pain full was he? how carefull for his maisters profite? in so much Iacob was a painfulser uant. [...] A­b [...] seruant. that whan somewhat perished, he restored it agayne of hys owne. And where is suche a seruaunt as Eleazar was to A­braham his maister? what a iorney had he? howe carefull he was, and whan he came to his iorneyes ende, he woulde neither eate nor drynke afore he had done his maisters mes­sage, so y ^t al his mynde was geuenonly to serue his maister, aud to do accordyng to his commaundementes: In so much that he woulde neither eate nor drynke tyll he had done ac­cordyng to his maisters wyll. Much lyke to our sauiors say­yng: Cibus meus est vt faciam voluntatem eius qui misit me. This is my meate, to do the will of him that sent me. I pray you seruantes marke this Eleazar well, consider all the cir­cumstances of his diligent and faithfull seruice, and folowe it: els if you folow it not, you rede it to your owne condem­nation. Likewise consider the true seruice whiche Iosephe (that godly yong man) did vnto his maister Potiphar, liefe­tenaunt Potiphar was liefete­nant of the toure in E­gipt. of the towre hew faithfully he serued without any guile or fraude, therfore god promoted hym so, that he was made afterwardes the ruler ouer all Egipt.

Likewise consider how faithfull Daniell was in seruyng Daniel ser ued king Darius. kyng Darius. Alack, that you seruauntes be so stubburne hearted and wyl not consider this, you will not remember that your seruice is the worke of the lord, you wil not consi der that the curse of god hangeth vpon your heades for your slouthfulnes & negligēce. [...] therfore & loke to your duties. Now further whosoeuer [...] this praier with a good faithful hert, as he ought to do: he praith for al plough men & husbandmē: that God wil prosper & [...] their la­bor, for except he geue [...], al their labor & [...] is [...]. Therfore it is [...] to pray for them, that God may [Page] send his benediction by their labour, for withoute corne and This petiti­on [...]. such maner of sustinance we cannot liue. And in that prayer we include all artificers: for thorough their labors god giueth vs many commodities which we could not lacke.

We praye also for wholsome ayre. Item we praye for sea­sonable wether, whan we haue to muche rayne we praye sor fayre weather: agayne when we lack rayne we pray that god wil send rayne. And in that praier we pray for our cattel, that god wil preserue thē to our vse, from al diseases: for without cattell we can not liue, we can not till the ground nor haue meate, therefore we include them in ou re praier to.

So you see that this prayer contayneth innumerable thin­ges. For we praye for all suche thynges as bee expedient and needefull for the preseruation of this life. And not alone this, but we have here good doctrine and admonitions besydes.

For here we be admonished of the liberality of god our hea uenly father, which he sheweth dayly ouer vs. For our saui­our This petiti­on doothe [...] vs in [...] of gods libera litie. knowyng the liberalitye of god our heauenly father com maundeth vs to pray, yf he would not giue vs the thyngs we aske. Christ would not haue commaunded vs to praye, yf he had born an yll wyl against vs. Christ wold not haue sent vs to him. But our sauiour knowyng his liberal heart towards vs, commaundeth vs to praye and desyre all thinges at hys handes.

And here we bee admonished of oure estate and condicion, [...] wee leasne that we are beg gers. what we be, namely beggers. For we aske bread, of whom? marry of god. What are we than? Marrye beggers, the grea test lordes and ladies in England are but beggers afore god. Seyng then that we all are but beggers, why should we thē [...] and despyse poore men? [...] vs therefore consider that we be but beggars: let vs [...] our stomaches, for if we consider the matter well, we are lyke as they [...], afore 1. Cor 4. god: for sainct Paule sayth, Quid habes quod non accepisti? What hast thou that thou hast not receiued of god? Thou art The riche mā is a beg­ger before God. but a beggar whatsoouer thou art: and though there be some very riche and haue great abundance, of whom haue they it? of god. What saieth he, that ryche man? [...] saith. Our father which art in heauen. Giue vs this day our dayly breade: then [Page 37] he is a begger afore god as well as the poorest man. Further how continueth the ryche man in his riches? who made hym riche? Marry god. For it is written, benedictio dei facit [...] Prouer y ^e Gods bles­sing maketh riche. y ^t blessinges of god maketh rych, except god blesse, it stan deth to no effecte: for it is written. comedent & non [...] they shall eate but yet neuer be satisfyed. [...] as much as you wyl except god fede you, you shall neuer beful. So likewise as ryche as a man is, yet he cannot augment his riches, nor kepe that he hath except god be with him, excepte he blesse him: therfore let vs not be proude for we be beggers the best of vs.

Note here that our sauiour biddeth vs to say, Vs: this Vs: lappeth in al other men with my prayer. For euery one of vs prayeth for an other, when I say. [...] vs this day our day­ly bread. I praye not for my selfe onely (yf I aske as he byd­deth me) but I pray for all other. Wherfore say I not, Oure father give me this day my daylye breade? for because god is not my god alone, he is a common god. And here we be admo nished to be frendlye, louing and charitable one to an other, for what god [...], I can not saye this is my owne: but I No manne [...] sayth is is myne ovvne to do doo vvith it what I [...] must say this is ours. For the ryche man can not saye: this is mine alone, god hath geuen it vnto me for my own vse. Nor yet hath the poore man any titel vnto it, to take it away from him. No, the poore man maye not do so, for when [...] doth so, he is a theife afore god and man, but yet the poore man hathe [...] to the ryche mans good, so that the rycheman oughte to let the poore man haue part of his riches, to helpe and to com fort? him withal. Therfore when god sendeth vnto me much, it is not myne but Oures, it is not [...] vnto me alone, but I must helpe my poore neighbours withal. But here I must aske you ryche men a question, howe chaunceth it you haue your riches? we haue thē of god, you wyll saye. But by what Poore [...] held rich men to goodes. meanes haue you thē? by praier you wil say: we praye for the vnto god, and he giueth vs the same. Very well. But I pray you tel me, what do other mē which are not ryche? praye they not as wel as you do? yes you must say, for you cannot denye it. Thē it [...] y ^t you haue your riches not thorough your own praiers only but other mē help you to pray for thē. For [Page] they say aswel Our father, geue vs this day our daily bread as you doo: and peraduenture they be better than you be, and God heareth their prayer sooner than yours. And so it appe­reth [...] manifestly that you obtaine your richesse of god, not only through your owne [...] but through other mens to. Other men help you to get them at gods hand, thā it folo­weth that seyng you get not your richesse alone thorow your owne prayer, but through the poore manspraier: it is mete y ^t the poore mā shold haue part of them, & you ought to [...] his necessitie & pouertie. But what meaneth God by this in­equalitie that he giueth to somme an. 100. pounde, vnto this man. 5000. pound vnto this man in a maner nothing at all, The riche man is gods treasurer. What meaneth he by this inequalitie? Here he meaneth that the riche ought to distribute his riches abrode amongest the poore, for the riche man is but goddes officer, gods trea­sorer, he ought to distribute them accordyng vnto his Lorde gods commandement. If euery man were riche than no mā wold do any thing: therfore god maketh some rich and some poore. Againe that the riche may haue where to exercise his God sēdeth the poore to the ryche, charitie, God made some riche and some poore: the poore he sendeth vnto the riche to desire of him in gods name helpe & aide. Therfore you riche men whan there cometh a poore mā vnto you, desiryng your helpe, think none otherwise but god hath set him vnto you, & remembre that thy riches be not thy owne, but thou art but a stuard ouer them. If thou wilt not do it, thā cometh in s. Iohn which saith: He y ^t hath y ^t substāce of this world, & seeth his brother lacke & helpeth him not, hold remaineth the loue of god in him? he speaketh not of them y ^t haue it not, but of them y ^t haue it: that sawe man loueth not god, if he help not his neighbor hauing wherwith to do it. This is a sore & hard word: There be many which say with Many say they loue god. their mouth, they loue god: And if a man shold aske here this multitude whether they loue God or no: they wold say [...], god forbid els. But if you consider their [...] vn­to the poore, you shal see as saint Iohn said, the loue of god is not within thē. Therfore you rich me euer [...] This petitiō is god store house. you haue your riches. be it a thousand [...]. yet you [...] of this petition. For this petitiō, [...] vs this day our [...] bread, is gods storehouse, gods [...] [Page 38] his prouision, & here you fetche it. But euer haue in remem­brance, that this is a cōmon praier, a poore mā praieth [...] as thou, & peraduenture god sendeth this riches vnto thee for an other mans prayers sake, which praieth for thee, whose praieth is more effectuall than thin owne. And therefore you ought to be thankful vnto other men, which pray for you vn A remedy against [...] ked careful nes. to god & helpe you to [...] your riches. Againe, this pe­tition is a remedy agaynst this wicked carefulnesse of men, whan thei seke how to liue, and how to get their linings, in such wise, like as if there were no god at all. And than there be some which wil not labor as god hath apointed vnto thē: but [...] them to [...] salse ware, & deceue their neighbors, or to [...] other mēs [...] or conies. Those selowes ar [...] wide, let thē com to gods [...] house, y ^t is to say, let them com to god, & call vpon him with a good faithe, saying: Our father geue vs this day our Daily bread, truly god wil heare them. For this is y ^t only remedy that we haue here in earth, to come to his treasor house, & [...] there such God promi seth to sede vs dayly. things as we lack. Consider this word daily, God promiseth vs to fede vs daily. If ye beleue this, why vse ye thā falshod and deceite? Therfore good people leaue your falshode, get you rather to this treasure house, then you may be sure of a liuyng: for god hath determined that al y ^t com vnto him desi ring his helpe, thei shalbe holpē, god wil not forget thē. But our [...] is so great, we will not com vnto him, we will rather go about to get our liuing with falshod, than desire y ^t same of hi. O what falshod is vsed in Englād, yea in y ^t hole world? It were not [...] if the fire from heauen fel vpō vs like as it did vpon y ^t Sodomites, onely for our falshodes sake. I will tell you of som which are practised in my con­try A fals prac tise much v sed among the men of the coūtrey wher I dwel. But I wil not tel it you to teche you to do y ^t same, but rather to abhor it. For those which vse such de­ceitfulnes shal be damned world w ^tout [...], except thei repēt I haue knowē som y ^t had abarant [...], they wold fain haue had a great deale of money for her, therfore they go & take a calfe of another cow, & put it to this barain cow, & so com to y ^t market, pretēding y ^t this cow hath brought y ^t calf & so they sel their barant cow 6. 02. 8. [...]. derer thā they shold haue [...] [Page] els. The man whych bought the cowe commeth home, per­aduenture he hath a many of children, and hath no more cat­tell but this cowe, and thinketh he shall haue some mylke for his chyldren: but whan all thynges commeth to passe, this is a barrant cowe, and so this poore man is deceiued. The other fellow whyche solde the cowe, thynketh hym selfe a [...] fe­low, and a wyse marchaunt, and he is called one that can make shyfte for hymselfe. But I tell thee, who so euer thou arte, doo so if thou lust, thou shalt doo it of this price: thou shalte goe to the diuell: and there be hanged on the fyry ga­lowes worlde without ende: and thou arte as very a these as The [...] de of these wittie fell­lovves, is damnation except [...]. whan thou takest a mās purse from him going by the way, & thou sinnest as wel against this commandement, Non [...] furtū, Thou shalt do no theft. But these felowes commonly which vse suche deceiptfulnesse and guyles, can speake so fyne ly, that a man would thynke butter shold scant melte in theyr mouthes.

I [...] you one other falsehode: I know that some husbande An other countreye deceipt. men go to the market with a quarter of corne: Nowe they would fayne sell deere the worst as well as the best, therfore they vse this policie, they go and put a strike of fine malte or corne in the bottome of the sacke, than they put. [...]. strike of the worst that they had: than a good strike aloft in the sackes mouth, and so they come to the market. Nowe there cometh a byar, asking, Syr is this good malt? I warrant you saith he, there is no better in this towne: and so he selleth all his malt or corne for the best, whan there be but. ii. strikes of the best in his sacke. The man that byeth it, thynketh he hathe good malte, he commeth home: Whan he putteth the malt out of the sacke, the stryke whyche was in the bottome co­uereth the yll malte whyche was in the myddes, and so the good man shall neuer perceyne the fraude, tyll he commeth to the occupyeng of the corne: thother man that solde it, ta­keth this for a pollicie, but it is a thefte afore God, and he is The gaines that he shal haue that sell euyl for good bounde to make restitution of so muche as those two stry­kes whyche were naught, were solde to deere, so muche he oughte to restore, or elles he shall neuer comme to heauen, yf GOD bee trewe in his worde. [Page 39] I could tell you of one other falshode, how they make [...] to way muche, but I wyll not tell it you. Yf you learne to doe those falshodes whereof I haue tolde you now, then take the sause with it, namely that you shal neuer see the blisse of hea­uen, but be damned worlde without ende with the deuill and all his aungels. Now go to whan it please you, vse falshode. But I praye you wherfore will you deceiue your neighbour whom you ought to loue as well as your owne selfe? consi­der the mater good people what a dangerous thing it is to fal in y ^t hands of the euer liuyng God: leaue falshode, abhorre it, be true & faithfull in your callyng, Querite regnum dei & iu­stitiam [...] & cetera omnia [...] vobis. Seke the king dome of god and the rightuousnes therof: than all thinges ne cessary for you, shall come vnto you vnloked for.

Therfore in this petition note fyrst gods goodnes how gē ­till God wold haue vs to com to him for all [...] ges. he is towardes vs, in so muche that he woulde haue vs to come vnto him and take of hym all thynges. Then agayne, [...] what we bee, namely beggers, for we begge of him, whi [...] vs to leaue stoutnes and proudenes, and to be humble.

Note what is Our, namelye that one prayeth for an other and that this storehouse is common vnto all men.

Note agayns what we bee whan we bee false, namely the children of the deuill and enemies vnto god.

There be some men which would haue this petition not to The mynd of some [...] ned men. importe or contayne these bodely thinges, as thinges whiche be to vyle to be desyred at gods hand: Therfore they expound it altogether spiritually, of thyngs pertaining vnto the soule onely, which opinion truly I do not greatly lyke. For shal I trust god for my soule, and shal I not trust him for my body? Therfore I take it that all thynges necessarye to soule and bodye are contayned in this petition: and we oughte to seeke all thynges necessarye to oure bodelye foode onelye in thys storehouse.

But you muste not take my sayinges after suche sorte as though you should do nothyng but sit and praye: and yet you should haue your dinner and supper made redy for you. No not so, but you must labour, you must do the worke of your [Page] vocation. Querite [...] dei, seeke the kingdom of heauen, you must sette those two thinges together, workes and pray­er. The vvaye to be sure of lyuinge. He that is true in his vocation, doth accordyng as god wil­leth him to do, and then pray they vnto god: that mā or womā may be assured of their lyuing, as sure (I say) as god is God. As for the wicked. in dede god of his excedyng mercye and li­beralitle fyndeth them, and sometymes they fare better then the good man doth: but for all y ^t, the wicked mā hath euer an yll conscience, he doth wrong vnto god, he is an vsurper, he hath no right vnto it: the good and goodly man he hath right vnto it, for he commeth by it lawfully, by his prayer and tra­uail. But these [...] men, thinke ye, say they this prai­er The [...] man dothe but mocke god [...] he prayeth. with a faithfull hearte? Our father whiche arte in heauen, Geue vs this day our dayly bread: Thinke ye thei say it from the bottome of theyr heartes? No no, they do but mocke god, they laughe hym to scorne, when they say these wordes. For they haue their bread, theyr syluer and golde in theyr [...], in their chests, in their bagges or bougets, therfore they haue no sauour of god, [...] they would shew them selues liberall vnto their poore neighbours, they woulde open their chestes and bagges, and lay out and helpe their brethern in Christe. They be as yet but [...]; they saye this prayer like as the Turke might say it.

Consider this worde Giue, Certainly we must labour, yet we must not so magnifie our labor as though we gat our li­uing by it. For labour as long as thou wilte, thou shalt haue no profite by it excepte the lorde increase thy labour. Ther­fore we muste thanke him for it, he dothe it, he geueth it: to whome? laboranti, & [...], vnto him that laboreth and prayth: that man that is so disposed shal not lack, as he saith, dabit [...] sanctum [...] illum, He will geue the holy [...], vnto them that desire the same. Then we muste aske: for he geueth not to [...]. In dede they haue [...] benefits: they liue wealthily: but as I tolde you before, they haue it with an yll conscience, not laufully. Therfore Christ [...] saith. Solem [...] super iustos et iniustos. Itē, Nemo [...] shew not vvho are in Gods fa­uour. [...] an [...] vel amore sir dignꝰ. We can not tell outwardlye by these worldly things which be in y ^e fauour of god & which [Page 40] be not: for they be common vnto good and badde. But the wicked haue it not with a good conscience The vpright good man hath his liuing thorough his labour and faithful praier, beware that you trust not in your labour, as though ye gotte your lyuing by it: for as sainct Paule saith. Qui plantat ni­hil est, ne (que) qui tigat, sed [...] dat incrementum deus. Nei­ther 1. Cor. 3. he that planteth is ought, nor he that watereth, but god that giueth the encrease: Excepte God geue the encrease all our labour is lost. They that bee the children of this worlde, VVhat they be that com not to gods storehouse. (as couetous persons, extorsioners, oppressoures, caterpyl­lers, vsurers) thinke you they come to goddes storehouse? No no, they doe not, they haue not the vnderstanding of it, they cannot tell what it meaneth. For they looke not to get theyr lyuynges at gods storehouse, but rather they thinke to gette it with deceipt and falshod, with oppressions, and wrong do­ynges. For they thinke that al thinges be lauful vnto them, therfore they thinke that though they take other mens goods thorough sutteltie and craftes, it is no synne. But I tell you, Those thynges which we bye or gette with our labour, or are giuen vs by inheritaunce or other wayes, those thinges bee oures by the law, which maketh meum and tuum myne and thyne. Now all things gottē otherwise are not oures: as those things which be gotten by crafty conueiaunces, by guile and fraude, by robbery and stealing, by extortion and oppression, by handemakyng, (or howe soeuer you come by it, besyde the God ha­teth almes of [...] g [...]. right way) it is notyours in so much that youmay not giue it for gods sake, for god hateth it. But you will say: what shall we do with the good gotten by vnlaufull meanes? Marye I tell thee, make restitution, which is the onely way y ^t pleaseth god. O lord what bribery, falshod, deceiuing, false getting of goods is in Englād? And yet for al y ^t we heare nothing of [...], which is a miserable thig. I tel you none of thē whi che haue takē their neighbors good frō him by any maner of [...], [...]. falshod, none of thē (I [...]) shalbe saued except they make resti tution, either in affect, or effect: in effect, when they bee able, in [...], [...] they bee not able in no wyse. [...] sayethe. Si impius egerit [...]. & rapinam [...]. Whan the vngodlye doth repent, and restoreth the [Page] good gotten wrōgfully and vnlaufully. For vnlawful good ought to be restored agayne: without restitution loke not for saluation. Also this is a true sentēce vsed of s. Augustin. Non remittitur peccarum, nisi restituatur ablatum, Robbery, false­hode, or otherwise yll gotten goodes, can not be forgiuen of Ziche is an exāple for all [...] to [...]. god, except it be restored agayn. Zacheus that good publican that cōmon officer, he gaue a good ensample vnto al [...] and extorsioners, I would they all would folowe his ensam­ple, he erercised not open robberye, he killed no man by the waye: but with craftes and suttelties he deceiued the poore. When the poore men came to him, he had them to come a­gayne an other daye, and so delayed the time, til at the leugth he weried poore men, & so gate somewhat of them. Suche fe­lowes are now in our time very good chepe: but [...] wil not learne the second lesson. They haue red the first lesson, how Zache was a bribetaker, but they will not reade the seconde, [...] vvil not reade [...] second lesson. they saye A. but they wyll not saye B. What is the seconde lesson? [...] quem defraudaui reddam quadruplum. Yf I haue decetued any man, I wil restore it foure folde. But we maye argue that they bee not suche felowes as Zache was, for we here nothyng of restitution, they lacke right repentāce. It is a wonderful thing to see y ^t christen people wil liue in such an estate, wherein they know themselues to be damned: for whā they go to bed, they go in the name of the deuyll. In summa, [...] go to bedde in the deuyls name. what so euer they do, they do it in his name, because they bee out of the fauour of god. God [...] theim not: therefore (I say) it is to be lamented, that we here nothing of restitution. S. Paule sayeth. Qui furabatur non amplius furetur, he that stale, let him steale no more. which wordes teache vs, that he which hath stolne or deceiued, and [...] it, he is a stronge these, so long till he restore againe the thing taken, and shall looke for no [...] of his synnes at gods hande, till he hath restored againe suche goodes.

There be some which say, repentance or [...] wil serue it is enough whan I am [...] for it. Those felowes can not tell what repentance meaneth. Loke vpon Zacheus, he dyd It is not e nough to be [...]. repent, but restitution by and by folowed. So let vs [...] too: let vs liue vprightly and godly: and when we haue done [...] [Page 41] or deceiued any body, [...] vs make [...]: and after be­ware of such [...], of suche [...], [...] let vs call vpon God, and [...] to [...], [...] [...] of [...]. [...], what it [...] I told you. [...] I haue occasion to speake of the [...]: for I feare if I shold leue it so, som of you wold [...] wrongfully, and affirme, that all things should be Ther is [...] in thinges. [...]. I say not so. Certain it is, y ^t God hath [...] pro­prieties of things, so that that whiche is myne, is not thine: and what thou hast I can not take from thee. If all thynges were common, there could be no theft, & so this [...] Non [...] furtum. Thou shalt not [...], wer in vain, butit He [...] hath things by the [...] of his [...] trey hath well. is not so. The lawes of the realms make [...] & [...], myn and [...]. If I haue things by those lawes, thā I haue them well. but this you must not forget that s. Paul saith Sitis ne­cesitatibus sanctorum communicantes, Relieue the necessi­tie of those which haue nede. Thinges are not so cōmon, that another mā may take my good from me, for this is theft: but they are so common that we oughte to distribute them vnto the poore, to helpe them & to comfort them with it: we ought one to [...] an other: for this is a stāding sentence: Qui habue rit substantiā huius mundi, & viderit fratrē suū necessitatem [...]. habere & clauserit viscera sua ab co, quomodo [...] Dei manet in eo? He y ^t hath the substance of this world, & shal [...] his brother to haue nede, & shutteth vp his entier affection frō hym, how dwelleth the loue of God in him?

There was a certain maner of hauing things in cōmon in the time of the apostles. For som goodmē (as Bernabas was) solde their landes and possessions, and broughte the money The cause why che [...] had things in [...]. vnto the apostles, but that was doone for this cause: ther was a great meny of christen people at: that time intreated very ill in so much that they left all their goodes. Now such folk cam vnto the apostels for and & helpe. Therfore those which were faithful men, seing the pouertie of their brethren went & sold [Page] that that they had, & spente the [...] amongeste such poore [...] and Saphi [...] his [...] which were newly made christians. Amongst other whiche sold their goods, there was one Anauias & Zaphira his wife two very suttle persons: they went and sold their good so, but thei [...] a wise part, they wold not stād in danger of the lo­sing of al their goodes: Therfore thei agreed together, & toke the one part frō the money, & laid it vp: with thother part thei came to Peter, affirming that to bee the whole money. For they thought in their heartes like as al vnfaithful men doo. It is good [...] wise. We can not tell how long this religion shal abide: it is good to be wise, & kepe somwhat in store, what soeuer shal [...]. Now Peter knowing by the holy ghost their falshoode, first [...] him with one word, and after her too: which in dede is a feareful ensample, wherby we shold be monished to beware of lies and falsehode. For though god punish the not by and by as he did this [...], yet he shall fynde thee, surelye he will not forget the. Therfore [...] here to take hede of fals­had I [...] to bevvare of falsehod. and beware of lies. For this [...], this wilful Ana­nias I say, because of this wilfull lie, went to hell with his wife: and there shalbe punished world without ende. where you see what a greuous thyng it is to make a lye: This [...] neded not to sell his [...], he had no such cōmande ment: but seyng he did so, & then came and brought but halfe the price, making a pretence as [...] he [...] brought all, for that he was punished so [...]. O what lyes ar made now adays in England here and there in the markets, truly it is a pitifull thing that we nothyng [...] it. This one [...] of Ananias and [...], their [...] is a­ble Ananias vvas puni­shed for his [...]. to [...] the whole world. You haue hard now how [...] had things in cōmon in y ^t first [...] s. [...] vs how things ought to be in [...] saying, [...] tis [...], help the [...] of those which be poore. Oure good is not so ours, that [...] VVe maye not dooe what wee [...] vvith our goodes may do with it what vs [...], [...] we ought to [...] it vnto them which haue neede. No man ( [...] I [...] you [...]) ought to [...] away my good [...] but I [...] to [...] y ^t that I may spare, and helpe the poore [...]. [...] saith s. Paul: distribute [...] y ^t poore let [...], [...] help them [...] things as you [Page 42] may spare. For so it is [...], Cui plus datum est, plus [...] ab illo, [...] that [...] much must make [...] for much and if he haue not spent it wel, he must make the [...] ac­compte: But I speake not this to [...] poore [...] la­bour, He rhat [...] for [...]. for we muste labour, and do the workes of our [...] one in his calling, for so it is written, [...] manducabis & bene tibi [...], y ^u [...] eate thy [...], and it shal go wel with thee: that is to say, eue­ry man shal work for his [...], & shal not be a [...], as a great many be: euery man shall labour and pray, than god will send him his lyuing: s. [...] saith: Qui non laborat, nō [...]; He that laboureth not, let him not eate. There­fore those lubbers which will not labour, and might labour [...] that vvylle not labor. it is a good thyng to punish them according vnto the kings most godlye statutes. For god himselfe saith, In sudore vul [...] pane [...], in the sweate of thy face thou shalte eate thy bread. Than [...] in s. [...] which saith. Ma­gis VVe muste labour that vve maye haue vvher vvith to [...] leue the poore. [...] digentibus, let him labour the sorer that he may haue wher with to help the poore, & Christ him­self saith. Melius [...], [...], it is better to giue than to take. So Christe & all his apostles, yea the whole scripture admonisheth vs euer of our neighbor to take hede of him, to be pitiful vnto him: but god knoweth, there be a great many which care little for their neighbors. They do like as [...] did, whan god asked him, Cain, where is thy brother Abell? [...] menne [...] like vnto Cain. what? (saith he) am I my brothers keper? So these rich frāk­lings these couetouse felowes, they scrape al things to them­selues, they thinke they should care for no body [...], but for themselues: god [...] the poore man to labor the so [...], to y ^t end that he may be able to helpe his poore neighbor how much more ought the riche to be liberall vnto them?

But you will saye, here is a maruailous doctrine, whyche [...] nothing but Geue, Geue, if I shall folowe Geue geue is a [...] leus [...] to the [...] man. this doctrine, I shall [...] so muche, that at the lengthe I shall haue nothyng lefte for my selfe. These be wordes of [...], he that speaketh suche woordes [...] a [...] manne. And I praye you tell me, haue ye hearde of any man that came to pouertye, because he gaue vnto the poore? [Page] haue you herd tell of such a one? No, I am sure you haue not. No man co meth [...] po [...] by [...] the poore. And I dare lay my hed to pledge for it, y ^t no mā liuing hath come, or shall hereafter come to pouertie because he hath ben liberal in helping the poore. For God is a true god, and no liar: he promiseth vs in his word y ^t we shall haue the more by geuing to the nedie. Therfore y ^t way to get is, to scatter that that you haue. Geue & you shal gain: If you ask me how shal Geuing is gainyng, if we gene as vve shold: I get riches? I make y ^t this answer: Scatter y ^t that thou hast: for [...], is gaining. But you must take hede & scatter it ac cordyng vnto gods wil & plesure: y ^t is, to relieue y ^e poore w ^tal, to scater it amongst the [...] of Christ, who soeuer geueth so, shal surely gain. for Christ saith, Date, & dabitur vobis, [...] & it shalbe geuē vnto you. Dabitur, it shalbe giuen vnto you. This is a swete word, we can well away with that: but how [...] we come by it? Date, geue. This is the way to get, to re­leue the pore. Therfore this is a false and wicked [...] to thinke that with geuyng vnto the poore we shall come to pouertie. What a geuer was Loth, that good man: cam he to Loth was a large [...] pouertie through geuing? No, no, he was a great riche man. Abrahā, y ^t father of al beleuers, what a liberal man washe, in somuch y ^t he sat by his doore watching whā any body wēt by the way that he might cal him, & releue his necessitie. what? came he to pouertie? No no, he died a great riche mā. Ther­fore let vs folow y ^t ensāple of Loth & Abrahā: let vs be libe­ral, Abraham vvas a libe­rall man [...]. & than we shal augment our stock. For this is a most cer­tain & true word, Date & dabitur vobis, geue, & it shalbe giuē vnto you. but we beleue it not, we can not a [...] with it. The most part of vs are more geuen to take [...] poore, thā to re­lieue their [...]. They be so careful for their childrē, y ^t [...] VVe cā not avvay with this [...]. cānot tell [...] they be wel, [...] purchase this house & y ^t hous: but what saith the prophet? Voe qui [...] is [...] wo be vnto you y ^t [...] house to house, y ^t curse of god hangeth ouer your heads. Christ saith, Qui [...] vel [...] vel [...] me, [...] est me [...], He y ^t loueth his father or mo­ther, VVho the bee that rey [...] god or childrē more thā me, he is not mete for me. Therfore those which [...] & gather euer for their childrē & in y ^t mean season forget the poore, whom God wold haue releued, these I say) regard [...] more then gods cōmandementes. [Page 43] For their children must bee sette vp, and the poore miserable people is forgotten in the meane season. There is a common Happy is the childe whose [...] to the [...] sayeng amongst the worldlings, Happy is that childe whose father goth to the deuil: but this is a worldly happinesse. The same is seene whā the childe can begin with. [...]. hundred [...] wher as his father began with nothing, it is a wicked happy­nesse if the father gate those goodes wyckedly. And there is [...] doubt but many a father gothe to the deuyll for his childes [...], in that he neglected gods [...], scraped for his child, and forgat to relieue his poore miserable neighbor. We haue in Scripture, Qui [...] pauperis, [...] Deo, Who so euer hath pitie ouer the poore, he lendeth vnto god vpon vsurie, that is to say, God will geue it vnto him a­gaine with increase: this is a laufull and godly vsurie. [...].

Certain it is, that vsurie was allowed by the lawes of this [...], yet it [...] not that vsury was godly, nor allowed before god. For it is not a good argument, to say it is forbid­den to take. x. li. of the hūdred, [...] I may take fiue. Like as a thefe can not say, it is forbiddē in y ^t law to steale. xiii. d. ob. No good [...]. ergo I [...]. vi. d. or. iii. d. or. ii. d. No no, this reasoning will not serue afore god. For though the lawe of this realme hangeth him not, if he steale. iiii. d. yet for al that he is a thefe before god, and shalbe hanged on the fyry galowes in helle. So he that occupieth vsurie, though by the lawes of this re­alme, he myght doo it without punishment (for the lawes ar not so precise) yet for all that he dothe wickedly in the sight of [...] are both [...]. god. For vsurie is wicked before god, be it smal or great: like as theft is wicked. But I wil tel you how you shalbevsurers to get muche gayne: Geue it vnto the poore, than God wyll geue it to the with gain, geue. xx. d. and thou shalt haue. xl d. If god be [...] we can not lose [...]. It shall come againe (thou shalt not lose it) or els God is not god. What nedeth it to vse suche deceitfulnesse & falshode to get richesse: Take a lauful way to get them, that is, to scatter To [...] we haue [...] the [...] way [...] this abrode that thou hast, & thā [...] shalt haue it again with great gains, quadruplū, 4. times, saith scripture. Now gods word saith that I shal haue again that which I laid [...] with vsurie, with gain. Is it true that god saithe? yes, than let me not think that geuing vnto the poore doth [...] stock [...] god saith the contrarie, namely that it shall increase: or [Page] els we make God a liar. For if I beleue not his sayings, thā by myne [...] I make him a lyar, as much as is in me. Therfore learne here to commyt bsurie, and specially you ryche men, you must learne this lesson well, for of you it is A lessó for riche men written. Who [...] hath muche, muste make accompt for much: and you haue much, not to that end, to do with it what you luste, but you muste spende it as God appointeth [...] in his word to do. For no rich man can say before god, this is my owne. No, he is but an officer ouer it, an almener gods treasurer. Our sauior saith, Omnis qui reliquerit agrū &c. centuplum accipiet. Who soeuer shall leaue his fielde, shall receiue it agayne an hundred folde. As if I should bee examined now of the papistes, if they should aske me, be­leue you in the masse? I say No, according vnto gods word and my conscience, it is naught, it is but deceiptfulnesse, it The masse is the [...] doctrine. is the [...] doctrine. Now I must go to prison, I leaue al thynges behynde me, wife and children, good and land, and all my frendes: I leaue them for Christes sake, in his qua­rell. What saith our sauior vnto it, Centuplum accipiet, I shall haue an hundred tymes so much. Now though this be spoken in such wise, yet it may be vnderstanden of almes gi­uing to. For that mā or womā that can find in their hertes for gods sake to leaue. r. s. or. r. li. they shal haue an hundred fold again in this life, & in the world [...] come life euerlasting. If this will [...] moue our hertes, than they are more than stome and slintie, then our [...] is iust and wel deser­ued. Stonie and [...] her [...]. For to geue almes it is like as whan a man cometh vn­to me, & desireth an emptie purse of me: I lend him the purs he cometh by and by and [...] it full of money, & geueth it me: So that I haue now my purse again, & the money to. So it is to geue almes, we lend an emptie purse, and take A good si [...]. a ful purse for it. Therfore let vs persuade our selues in our heartes, that to geue for gods sake, is no [...] vnto vs but great gaine. And truly the poore man doth more for the rich man, in taking thinges of him, than the riche doothe for the Scarce auy riche man vvill beleus this. [...] in geuing them. For the rich giueth but only [...] goods: but the poore geueth him by the promise of god al [...]. Quotidianū, Daily. here we learne to caste awaye all [Page 44] carefulnesse, and to come to this storehouse of god, where we shall haue all things competent both for our soules and bo­dies. Further in this petition we desire that god will feede [...] for [...] gie. not onely our bodies but also our soules: and so we praye for the [...] of preaching. For lyke as the body must be fedde daily with meate: so the soule requireth her meate, which is the word of god. Therfore we pray here for all the clergie, that they may doo their dueties, and fede vs with the worde of god according to their calling. Nowe I haue troubled you long, therfore I will make an end: I desire you remem­bre to resort to this storehouse: whatsoeuer ye haue nede of, come hither, here are all things necessarie for your soule and body, only desire them. But you haue hearde how you must VVhat ap­parell they muste haue that vville comme to Gods store house. be apparelled, you must labor and do your dueties, and than come & you shall find all things necessarie for you: And spe­cially now at this time let vs resort vnto god, for it is a great brought, as we thinke, and we had [...] of rain. Let vs ther fore resort vnto our louing father, which promiseth, that whā we call vpon him with a faithfull heart, he wil heare vs. Let vs therfore desire him to rule y ^t matter so, that we may haue God heard Elias [...] our bodily [...]. we haue the ensāple of Elias, whose praier god heard: therfore let vs pray this [...], which our sauior and redemer Jesus Christ himself taught vs, saying: Our father which art in heauen. &c.

Amen.

The. vi. Sermon vpon the Lordes praier made by mayster Hugh Latymer.

ET remitte nobis debita nostra sicut & nos re mittimus debitoribus nostris, And forgeue Neuer mā said this [...] vvith his hearte, but he had forgeuenes vs our trespasses as we forgeue them that trespasse againste vs. This is a very good prayer if it be said in faithe with the whole hert. There was neuer none that did say it with the heart, but̄ he had forgeuenes, and his trespasses, and al his sinnes were pardoned & taken from him. As touching y ^t former petitions, I told you y ^t many thin ges wer cōteined in thē, which you may perceue [...] by y ^t y ^t I haue said, [...] partly by [...] & [...]. Truly ther is a great doctrin in it, yet we [...] it to be but a light matter [Page] to vnderstand the lordes prayer, but it is a great thyng. Ther­fore It is a great thing to [...] the lordes praier. I would haue you to marke it well. But spccially keepe in your remembraunce how our sauiour teacheth vs to know the liberalitie of god, how god hath determined to helpe vs, in so much that we shall lacke nothyng, if we come to his trea­sor house, where is locked vp all [...] necessarye for oure soules and bodies.

Further consider by the same petition that we be but beg­gers all together. For the beste of vs hath neede to say dayly: [...] he best of [...] is [...] a begger. Our father, giue vs this day our dayly breade. I would these proude and lofty fellowes would consider this, namelye that they be but beggers as S. Paule sayth. Quid habes, quod nō accepisti: what haue ye y ^t you haue not goten with begging.

Yet moste aboue all thinges, I would haue you to consider this woorde Our, for in that woord ar conteyned great miste­ries, and much learning. All those that pray this prayer (that is to saye, all Christen people) helpe me to get my lyuyng at gods hand: and therfore (as I tolde you before) they oughte to be partakers of my substance, seeyng they helpe to get my ly­uyng Euery man helpeth to get others [...]. at goddes hande: for whan they saye Our, they includs me in their prayers.

Agayne [...] the remedy against carefulnes, which is, to truste in god, to hange vppon hym, to come to his treasure house, and then to labour, and to do the workes of our vocati on: then vndoutedly God wyll prouide for vs, we shall not lacke. Therfore learne to trust vpon the lorde, and leaue this wicked [...], wherof our [...] monisheth vs.

Specially I wold haue you to consider what a wicked [...]ō this is, to fantasy y ^t geuing to the poore is a diminishing of our goods. I tolde you of late of the proprieties of thynges how things [...], and how [...] be not ours; al those thin­ges [...] men [...] pro [...] in things. which we haue eyther by laboar or by inheritance, or els by giftes, or els by bying all those thyngs which we haue by suche tytles be oure owne: but yet not so, that we may spend them accordyng to our owne pleasure. They be ours vpon y ^t condicion that we shall spende them to the honor of god, and [...] of our neighbors. And here I spake of [...], howe we ought to make amendes vnto that man, [...] we [Page 45] haue deceiued, or taken good wrongfully from him. Ther be some men which thinke there is no other thefte but onely ta­king purses and killing men by the waye, or stealyng other mens good: Those men are much deceiued: For there be [...] genera furti, a greate number of theues. What was thys but a [...] whan Esay saith, principes tui infideles so [...] fu­rum, Princes cō ­panions of theues. Thy princes are [...] and are companions with the­ues. This was a theft, but it was not a common theft, it was a [...] thefte: they coulde tell howe to weary men, and so to take [...] of them. Such [...] was Zachei, he robbed not mē by the high way, but he was an oppresser, & forced men to pay more than they ought to pay: which his so doyng, was as well a thefte, as if he had robbed men by the highe waye. There be many which folow Zachee in his yllnes, but there Few folow Zache in this point. be but fewe, or none at all, which will folow him in his good ness. Siquem [...] reddam quadruplum, Yf I haue de­ceiued any man, I wyll pay it agayne foure folde. I woulde wishe that al bribers [...] false tollers would folowe his [...]. But I tell you without restitution, there is no salua tion. This is a certayn sentence, allowed and approued, first by the holy scripture. [...] by all the writers that e­uer wrote vpon scripture, yea the very scholedertors, (as bad Restitution is [...] of [...]. [...]. as they were) yet they neuer [...] in that, but said [...] famae [...] sunt opera debita, We oughte to make [...] of a [...] good name, and of his goods takē from him wrongfully: that is to say, whan we haue [...] any body, we oughte to [...] him amende [...] whan we haue taken any mannes good wrongfully, we oughte to make hym [...], els we shal neuer be sauch, for god abhor­reth me, and al things that I [...], [...] before hym.

Remitte, who is in this world which hath not nede to say, Lord forgeue me? No mā huing, nor neuer was: nor shalbe, (our [...] only excepted) he was agnꝰ immaculatꝰ, an vnde [...]. I [...] a versc which I lerned almost 4c. yeres We [...] for [...] c [...] ges to [...] for o­ther some ago, which is this, Saepe praecor [...], mortem (que) deprecor idem. I pray many times for [...] to coure: and again I pray that he shall not com. This verse put [...] in Precor and deprecor. Precor, is when I wold same haue a thing, depre­cor, [Page] is whan I would auoide it. Like as Elias the prophete we pray to bee deliue red frome them. whan Iezabel had killed the prophetes of the lord, Elias bee­yng in a hole in the mounte, desyred of god to dye, and this is precor. Now deprecor is his contrarium, when I woulde a­uoyde the thyng then I vse deprecor. Now in the lorde prai­er till hither we haue bene in precor that is to say, we haue Novve vve come to de sre god to take things from vs. desyred thynges at gods haude. Now [...] deprecor, I desyre him now to remoue such thinges whiche may [...] me [...], as [...] whiche dothe harme, therfore I would haue him to take away my trespasses. Now who is in the worlde or euer hath bene, which hath nor nede to say this deprecor, to desire god to take from him sinnes, to forgeue him his tres passes. Truly no saint in heauē, be they as holy as euer they will, yet they haue had neede of this deprecor, they haue had neede to say, lord forgiue vs our trespasses. Nowe you aske wherein standeth our rightuousnes? Answer. In that that Our good nes stādeth in gods goodnes. god forgiueth vnto vs our vnrightuousnes. Wherein stan­deth our goodnes? In that that god taketh away oure ylnes, so that our goodnes standeth in his goodnes.

In the other petition we desyre al things [...] for our bodily life, as long as we be here in this world. Vnusquis (que) e­nimtempus certum haber predefinitum à domino. For euery man hath a certain time apointed him of god, and god hideth y ^t same tyme from vs: for some die in yong age, some in olde age, according as it pleaseth him: he hathe not manifested to vs the tyme, because he would haue vs at all times redy: els Why god [...] from vs our laste day. if I knew the time, I would presume vpon it, and so should be worse. But he would haue vs redy at al times and there­fore he hideth the tyme of our death from vs. And it is a com mon [...]: there do come as many skinnes of calues to the market as do of bulles or kyen. But of that we may be sure there shall not fall one heare from our head without his wil, & we shal not die before y ^t time that god hath apointed vnto God hath [...] hour of our death. vs, which is a comfortable thing, specially in time of sicknes or warrs. For there be many men which are afraid to go to war, & to do the king seruice, for they feare euer they shalbee [...]. Itē [...] & persons be afraid when there commeth a sicknes in y ^t toune therfore they wer wont cōmonly [...] gette [Page 46] [...] out of y ^t way, & sēd a fryer thither, which did nothig els but rob and spoile thē: which doings of the vicar was dā ­nable, for it was a diffidence & a mistrust in god. Therfore ye An [...] tion to cu rates. [...], persons, or curates, what name so euer you beare, whā there cōmeth any sicknes in your toune, leaue not your flock [...] a pastor, but comfort thē in their distresse, and be­leue certainly y ^t with your wel doinges you cannot shorten your liues. Like wise thou subiect, whan y ^t art commaunded by the king, or his officers, to go to war, to fight against the A man can not shortē his life by well doing kings enemies, go w ^t a good heart and courage: not douting but y ^t god will preserue thee, and that y ^u canst not shortē thy life w ^t weldoing. Peraduēture god hath apointed thee to dye there, or to be slain: Happy art thou when thon diest in gods quarel. For to fight against the kings enemies, being called vnto it by the magistrates, it is gods seruice: therfore when thou dicst in that seruice with a good faith, happy arte thou.

There be some which say, whan their friendes are slain in battail, O if he had taried at home, he shoulde not haue loste his life: these sayings are nought. For god hath apointed e­uery man his time. To go to war in presumptiousnes w ^tout an ordinary calling, such going to war I allow not: but whā y ^u art called, go in y ^t name of y ^t lord, and be wel assured in thy heart, that thon [...] not shorten thy lyfe with wel doing.

[...] forgeue vs, Here we sue for our parden: and so we VVe suefor a pardon. acknowledge our selues to be offenders. For the vngilty ne­deth no pardon. This pardon or remission of sinnes is so ne cessary, y ^t no man can be saued w ^tout it. Therfore of remissiō stādeth the christian mans lyfe: for so sayth Dauid: Beati quo rum remissae sunt [...] & quorū recta [...] peccata. Who is [...] of god: Marry he whose iniquities are forgiuen, & whose synnes ar couered. He sayth not: blessed be they whi­che They that [...] ned [...] no vvhere. haue neuer sinned. For where dwell such fellowes, whi che neuer sinned? Marry no where, they are not to be gotten. Here the Prophet signified that all we be sinners: for he [...], quorum peccata sūr remissa, whose sinnes are pardoned: And here we be painted out in our colors, els we would be proud, & so he saith in y ^t gospel. Cum sitis mali. There he ge­neth vs our own title and name, calling vs wicked and yll. [Page] There is neither man nor woman that can say they haue no The blood of Christ is [...] the sin­nes of all the [...], sinne, for we be al sinners. But how can we hide our sinnes? Marie the blood of our sauior Jesus Christ hideth our sinnes and washeth thom away. And though [...] man had done all the worldes synnes, sens Adams time, yet he may be reme­died by the blood of Jesus Christ: if he beleue in him, he shal be clensed from all his sinnes: Therfore all our comfort [...] in hym, in his loue and kyndnesse. For Sainct Paule saithe: Charitas operit multitudinem [...]. So dooth in [...] the loue of our Sauior Jesu Christ: His loue towardes vs, couereth and taketh away all our [...]: in so much that the almighty God shall not condemne vs, nor the deuil shal not preuaile against vs. Our nature is euer to hide sinne, and to Our nature is to cloke sinne. cloke synne: but this is a wicked hidyng, and this hiding wil not serue. Videt & requiret, he seeth our wickednes, and he will punishe them, therfore our hiding can not serue vs. But if you be disposed to hide your synnes, I will tell you howe you shall hide [...]. Firste acknowleage theim, and than beleue in our sauior Christ, put him in trust withall: he will [...] his father, for to that ende he came into the worlde, to saue synners. This is the righte waye to hide sinnes, not to go and excuse them, or to make them no synnes. No no, the [...] saith: Beatus vir cui dominus non imputat iniqui­tatem, Psal. 71. VVho it is that is bles­sed. Blessed is that man to whom the Lorde imputeth not his sinnes: He saith not, Blessed is he that dyd neuer sinne: but blessed is he, to whom sinne is not imputed.

And so here in this petition we praye for remission of oure sinnes: which is so requisite to the beginnyng of the spiritu­all life that no man can come therto, except he pray for remis­sion of his sinnes, which standeth in Christ our redemer: he hath washen and clensed our sinns, by hym we shalbe clean. But how shall we come to Christ? how shall we haue hym? I heare that he is beneficiall, as scripture witnesseth, [...] The vvaye to come to [...]. est a pud Deum redemptio. There is full and plentuous re­demption by him. But howe shall I get that? How shall I come vnto it? Mary by faith: Faith is the hande wherwith we [...] his benefites, therfore we must nedes haue faith. But howe shall we obteine faith? Faithe in deede bringeth [Page 47] Christe, and Christe bringeth remission of sinnes, but howe shal we obtain faith? Answere S: Paul teacheth vs this, say­ing, [...] ex [...], Faithe commeth by hearyng of goddes worde. Then if we will come to faith, we must heare goddes worde: yf we must heare gods word, than we must haue prea chers which be able to tell vs gods worde. And so it appereth that in this petition we pray for preachers: we pray vnto god that he wil send men amongest vs, which maye teache vs the [...] neglected. way of euerlasting life. Truly it is a pitifull thing to see scho les so neglected, scholers not mainteined, euery true christian ought to lament the same. But I haue good hope, synce God hath done greater thinges in taking away and extirping out all popery, that he will send vs a remedy for this matter to. I hope he wil put into the magistrates hearte, to consider those [...] com­meth by preaching. thinges: for by this office of preachyng GOD sendeth faith. This office is the office of saluation: for it hath pleased God, per stultitiam predicationis saluos facere credentes, by the foolishnes of preaching to saue the beleuers. So (I saye) we pray for this office whiche bringeth faithe: faithe bringeth to Christ, Christ bringeth remission of sinnes, remission of syn­nes bringeth euerlasting life.

O this is a godly praier, whiche we ought at all tymes to say, for we sinne dayly, therfore we had nede to say daily, for­geue [...]. 142. vs our trespasses, and as Dauid saith, Ne intres in iudi cium cum seruo [...], lord enter not into iudgement with thy seruant, for we be not able to abyde hys iudgement, if it wer not for this pardon, which we haue in our sauiour Jesu Christ we shold al perish eternally. For when this worde Remitte, [...] might haue bene saued if [...] had saide this [...] a good [...]. the. was spoken with a good faithe, and with a penitent hearte, there was neuer man but he was heard. If Iudas (that tray­tour) had sayd it with a good faith, it should haue saued hym: but he forgot that pointe, he was taught it in dede, our saui­our himselfe taught hym to praye so, but he forgot it agayne. [...] he remembred that pointe, he [...] Remitte, Lord for­giue me and so he obteyued his pardon, and so shall we do: for we be euer in that case, that we haue nede to say Remitte lord forgiue vs, for we euer do amysse.

But here is one addition, one hanger on. As we forgeue [...] [Page] [...] trespasse againste vs. What [...] this: In dede it [...] after the words, as though we might or should me rite remission of our sinnes with our [...]: as for an en­sample. That man hath dene vnto me a foule turne, he hath wronged me: at the length he [...] his [...], and commeth to me, and [...] me to [...] him, I forgeue [...]. Do I now in [...] neighbour his sinnes whi­che he hath done [...], [...] I (I say) [...] or [...] at Our forge­uing other deserueth not forge [...] at Gods hand gods hande [...] of my [...]? No, no, god [...]; [...]: for yf this shold [...] so, thē [...] wel Christe, it [...] him cleane away, it diminisheth his honor, and it is [...] wroughte againste Christ. This [...] in [...] paste taught openly in the [...], & in the scholes but it was [...] [...] a gainste Christ. treason against Christ, for in him onely, and in nothyng els, neither in [...] nor in earthe, is [...]: vnto hym onely pertayneth thys honor. For remission of sinnes, wher­in consisteth [...], is such a treasure, that passeth all [...], it must not be our merites that shal [...] but his: he is our comfort, it is the [...] of Christe and his bloud shedding that cleanseth vs from our sinnes. Therfore whosoeuer is mynded contrarie vnto this he robbeth [...] of his maiestye: Factus est reus lesae [...], and so [...] himself into euerlastyng [...]. For though the workes whi che we do be good outwardly, and god be pleased [...], yet they be not perfect, for we beleue vnperfectly we loue vnper Oure do in­ges are all vnperfect. fectly, we suffer vnperfectly notas we ought to [...], & so al thi ges that we do ar done imperfectly. But our sauior, he hath so [...] the matter, and taken away oure vnperfectnes so, that they be counted nowe before God moste perfecte and holy, not for our owne sake, but for his sake: and though they be not perfect, yet they be taken for perfect: And so we come VVe come to [...] by Christ. to perfectnes by hym. So you see as touching our saluacion we must not go to working, to thinke to get euerlasting [...] with oure owne doinges. No, this were to denye Christe. Saluacion, and remission of sinnes, is his gifte, his owne and free [...]. As touchyng oure good woorkes whyche we [...], GOD wyll rewarde theym in heauen, but they canne not gette heauen. Therfore [...] euery man do well, [Page 48] for it he shalbee well rewarded: but lette theym not thinke that they with their doinges may get heauen, for so doyng, is a robbing of Christe.

What shall we learne nowe by this addition, where we saye. As we forgeue theym that trespasse againste vs, I [...] you this addition is putte vnto it, not without greate cause, for our sauior beyng a wise and perfect [...] would speake no woordes in vayne. This addicion is putte vnto Christe vvold [...] no vvordes in vaine. it, as to bee a certayne and sure token vnto vs, whether we haue the [...] saith in our heartes or no. For saith, the righte [...] I saye, cōsisteth not in the knowledge of the stories, to beleue the stories [...] in the new and olde [...], that is not the lyuely faith, whiche bringeth saluation with her. For the deuill himselfe beleueth the stories, and yet is and The [...] beleueth the hysto­ries. shalbe damned world without end. Therfore we must haue the right faith, the liuely faith, the faith that bringeth salua­tion, whiche consisteth in beleuing that Christe died for my synnes sake. With suche a faith I draw him vnto me, with all his [...]. I must not stande in generalities, as to be­leue y ^t Christ suffred vnder Poncius Pilate, but I must [...] The true belefe. that that [...] done for my sake, to redeme with his pas sion [...] sinnes, and [...] theyrs which beleue and trust in him, [...] I [...] so, then I shall not be deceiued. But this [...] is a harde thing to be had, and many a man thinketh himselfe to haue that faith, when he hath nothing [...]. Therfore I wyll tell you how you shall [...] whether you haue y ^t right [...] or no, lest you be [...] a [...] of faith, as many be, therfore proue thy selfe on this wise, here is a [...] which hath [...] me [...] takē away my [...] or my [...] name, he hath [...] me, or otherwise hurt me. [...] at the lengthe he [...] vnto me, and acknowle­geth his fautes and [...]; & desireth me to forgeue him: if I now [...] my [...] & wylling to forgeue hym frō & bottome of [...], [...] that he hath done [...], then I may [...] that I haue & [...] faith: yea, I Learne [...] a linely faith may be [...] y ^t god will [...] me my sinnes for Christs his sonnes [...]: but whā my neighbor [...] vnto me con­fessing his [...], & desiring [...]: if I thā be sturdy and [Page] proude, my hearte is flyntye, and my stomacke [...] him, in so muche that I refuse his request, and haue an appe­tite to bee auenged vppon [...] I haue suche a [...] sto­macke, then I maye pronounce [...] my selfe, that I haue not that liuely faith in [...]. It is a sure token that I am not [...] the [...] of the [...] of god as long as I abyde in this [...].

There is no good body but he is [...] or [...] by [...] mean or other, & commenly it is [...], y ^t those which line most godly, haue in this world the [...], they [...] The more godly the sooner [...] [...] & backbitten, & diuers waies vexed of the wicked. Ther­fore thou (whosoeuer thou art) that sufferest such wronges, ei­ther in thy good and substance or in thy good name & fame ex amine thy self, go into thy heart, and if thou caust fynd in thy heart to forgeue all thy enemies what soeuer they haue done against thee, than thou maiest be sure that thou art one of the flock of god: yet thou must beware (as I said before) that thou thinke not to got heauen by such remitting of thy neighbors yl doynges. But by such forgeuyng, or not [...], thou shalt knowe whether thou haue faith or no. Therefore yf we haue a rebellious stomacke, and a flyntye hearte against oure neighbour, so that we are mynded to auenge our selues vpon Heb. 10 him, and so take vpon vs gods office, which sayeth: Mihi vin­dictam Deut. [...] ego retribuam, yelde vnto me the vengeaunce, and I 1. Ioh. 4. shall recompence them (as I tolde you) we be not of the flocke Loue bothe or neither of Christ. For it is written. Si quis dixerit quoniam diligo de [...] & odio habet [...] suum, mendax est, whosoeuer saith I loue god, and hateth his brother, that man or woman is a lyer. For it is impossible for me to loue god & hate my neigh bour. And our sauiour saith, Si orauetitis remittite, whā you will pray, forgeue first, els it is to no purpose, you gette no­thyng by your prayer. Like wise we see in the parable of that king which called his seruauntes to make an accompte, and pay their dettes: where he remitteth one of them a great sum of money. Now that same fellow, whom the lord pardoned, wente out and toke one of his felow seruauntes by the necke, and handled him moste cruelly, sayeng: giue me my money. He had forgotten belike that his lord had forgiuen him.

Now the other seruants, seyng his cruelnes, came vnto the kyng, and told him how that man vsed himselfe so cruelly to his felow: The lord called him again, & after great [...] caste him in prison, there to lye tyll he had paied the least far­thing. Mat. 18. Upon that our sauiour saith Sic & pater meus coelestis faciet vobis si non remiseritis vnusquis (que) fiatri suo de cordi­bus [...], Thus will my heauenly father also do vnto you, yf ye forgeue not euery one his brother euen from your hear­tes. Therfore let vs take hede by that wicked seruant which woulde not forgeue his felowe seruaunt when he desyred of him forgeuenes, saying: patientiam habe in me, & omnia red [...], haue pacience with me, saith he, and I will pay thee all my dettes. But we can not say so vnto god, we must one­lye call for pardon.

There be many folke which whan they be sicke they say: O y ^t A naughty saying. I mighte liue but one yere longer, to make amendes for my sinnes, which saying is very noughte, and vngodly. For we Christ must satisfye Only are not able to make amendes for our synnes: only Christ, he is the lambe of god which taketh away our synnes. Therfore whan we be sicke we should say: Lord god, Thy wilbe done, if I can do any thing to thy honour and glorye, Lord, suffer me to liue longer, but thy wilbe done. As for satisfaction, we can not do the leaste piece of it.

You haue heard nowe howe we ought to be willing to for­geue our neighbours their sinnes, which is a very token that we be children of god: to this oure sauiour also exhorteth vs, saying: Si frater [...] habet aliquid [...] te, relinque &c. If Mat [...]. thou offerest therfore thy gift before the aultare, and there re­membrest that thy brother hath somewhat against thee, leaue thou thy gifte there before the aultare, and go first, and be re­conciled [...] tion must first be [...] vnto thy brother. Leaue it there (saith our sauiour) yf thy brother haue any thing against thee: go not about to sacri­fice to me, but firste aboue all thinges goe and reconcile thy self vnto thy brother. On suche wise saint Paule also exhor­teth vs, saying: Volo viros orare [...]; ira & disceptatione, I wold haue men to pray without angre & disceptation. There be many wranglers and braulers now a days, whiche do not well: they shall well knowe that they be not in the fauour of [Page] god, god is displeased with them: let vs therfore giue vs our [...] to [...], so that we may loue god and our neighbour. It is a very godly prayer, to say: Lord forgiue vs our trespas ses, as we forgiue them that trespasse against vs. But there be peraduenture some of you, which wil say. The priest can absolue me, and forgeue me my sinnes. Syr I tell thee, the [...] uen to the [...]. priest or minister (cal him what you wil) he hath power giuē vnto him from our sauiour, to absolue in suche wise as he is commaunded by him: but I thinke ministers be not greatly troubled therewith: for the people seke their carnal liberties, which in dede is not wel, & a thing which misliketh god. For I would haue them that are greeued in conscience, to goe to some godly man which is able to minister gods word, & there to fetch his absolucion, if he canne not be [...] inthe pub­like sermon, it wer truly a thing which wold do much good. But to say the truth, there is a great faulte in the priestes, for they (for the most part) be vnlearned: & wicked: & seeke rather meanes & waies to wickednes than to godlines. but a godly minister, which is instruct in the word of god, can & may ab­solue in opē preaching, not of his owne authority, but in the name of god: for god saith: Ego su qui deleo [...], I am he (saith god) that clense thy sinnes. But I may absolue you as an officer of Christ, in the [...] pulpet in this [...]. As in a­ny The absolu tion [...] Latymer [...] giue as [...] their sinnes vnto god, acknowleging [...] to be sinners, & beleue y ^t our [...] hath take away their sins, & haue an [...] to [...] sin, as many (I say) as be so [...], [...]. as an officer of Christ, as his tresurer, [...] you in his [...]. This is the [...] y ^t I cā make by [...] word. Again, as many as wil [...] in defence of their [...] will not ac­knowledge them, nor purpose to leaue them, and so [...] no [...] in our sauiour to be saued by him [...] his [...]: to them I say, Ego ligo [...], I [...] you: and I [...] not [...] The maner of binding they shalbe bounde in heauen. Forthey be the [...] of [...] deuyl as long as they be in such [...] and purpose to sin. [...] you see how, and in what wise, a preacher may absolue [...]: but he can not do it of [...] or [...]. [...] in [...] wyse: he mast do it according as Christe [...] [Page 50] him. Yf god nowe commaund to forgiue him, qui [...] contra me, that sinneth against me, how muche more must I be reconciled to him, whome I haue offended: I must go vnto him, and desire him to forgeue me, I must acknow­ledge my fault, & so humble my self before him. Here a man mighte aske a question, saying: What yf a man haue offen­ded me greuously, and hathe hurte me in my good, or slaun­dred me, and is [...] in it, standeth in defence of himself and his owne wickednesse, he wyll not acknowledge hymselfe: shall I forgeue hym? Aunswere. Forsothe GOD hymselfe Man is not bounde to forgiue ehe impenitent dothe not so, he forgeueth not synnes, excepte the sinner ac­knowledge himself, confesse his wickednes, and cry him mer cye. Nowe I am sure, god requireth no more at our handes, than he doth himselfe. Therfore I wil say this: yf thy neigh­bour, or any man hath done against thee, and will not [...] his faultes, but wickedly defendeth the same, I for my owne discharge muste putte awaye all rancour and malyce oute of my hearte, and bee redye as farre foorthe as I am a­ble, to helpe hym: yf I doo so, I am discharged afore god, but so is not he. For truely that sturdye fellow shall make a heauy counte afore the rightuous iudge.

Here I haue occasion to speake agaynst the Nouatians, The [...] opi­nion. whiche denye remission of synnes: theyr opinion is, that he whyche commeth once to Christ, and hath receiued the holy [...], and after that, synneth agayne, he shall neuer come to Chryste agayne, his synne s shall neuer bee forgeuen hym: whiche opinion is moste erronious and wycked: yea and cleane agaynste Scripture. For yf it should be so, there should no body be saued: for there is no man but he synneth daylye. I told you howe you shoulde vnderstande those two places of Scripture, which seeme to bee verye harde. Non est [...]. &c. As concerning the sin against the holy ghost we cānot iudge aforehād, but after I know now y ^t Iudashad sinned against y ^e holy ghost, also Nero, Pharao, & one Frācis­cus Spera, which mā had [...] popery, & done very boldly in gods quarel: at the length he was complained of, the holy ghost moued him in his hart to stick vnto it, & [...] to forsake gods word: he contrary to that admonition of the holy ghost [Page] denied the word of god, & so finally died in desperation: him I A remedy for the sin against the holy ghost. may pronoūce to haue sinned y ^t sin against y ^t holy ghost. But I wil shew you a remedy for y ^t sin agaist y ^t holy ghost. Ask re [...] of sin in y ^t name of Christ, & thē I ascertain you, y ^t you sin not against the holy gost. For, gratia [...] supra pecca tū y ^t mercy of god sar excedeth our sins. I haue heard tel of som which whā they said this petitiō, they perceiued y ^t they asked of god forgeuenes, like as they thēselues forgeue their neigh bors, & again perceiuing themselues so vnapt to forgiue their neighbors fautes, came to y ^t point, y ^t they would not say this praier at al: but toke our ladies psalter in hand and such fool­ries, Someleaue out this pe­tition. thinking they mighte than doe vnto their neighboar a soule turne with a better conscience, than if they shoulde saye this patition: for here they wishe themselues the vengeaunce of god vpon their heades, if they beare grudge in their hearts and say this petition. But if we wil be right christians, let vs set asyde all hatered and malice, let vs liue godly and forgeue our enemy: so that we may from the bottom of our heart say. Our father which art in heauen, forgiue vs our trespasses. &c There be som when thei say, Forgeue vs our trespasses, they think y ^t god wil forgeue culpā only, sed nō poenā, giltines, & not y ^t pain: & therfore they beleue they shal go into purgato­ry & ther to be clensed frō their sinnes, which thing is not so: they be lyers which teach such doctrine. For god forgiueth vs both y ^t pain & the giltines of sinnes. Like as it appered in Da uid, whē he repēted, Nathā said vnto him: abstulit dn̄s iniqui tatē tuā, y ^t lord (saith he) hath takē away thy wickednes. But they wil say: god toke away the giltines of his sins, but not y ^t pain for he punished him afterward. Sir, y ^t must vnderstand, y ^t god punished him, but not to y ^t end that he shold make satis The cause why god punisheth sepentant sinners. factiō & amēds for his sins: but for a warning god wold geue him a Caue, therefore he punished him. So likewise whosoe­uer is a repentāt sinner, as Dauid was, & beleueth in Christ, he is cleane à poena & a culpa, both from the payne and gilti­nes of his sinnes: yet god punisheth synnes, to make vs to re­member and to beware of synnes.

Now to make an ende: you haue hearde [...] needeful it is for vs to crye vnto god, for forgiuenes of our sinnes: where [Page 43] you haue heard wherein forgeuenes of our synnes standeth, namely in Christ the sonne of the lyuing god: Agayne I told you how you should come to Christ, namely by faith, & faithe commeth thorough hearyng the worde of god.

Remember then this additiō, As we forgiue them that tres­pas against vs: which is a sure token wherby we may know whether we haue the true faith in Christ or no. And here you learne that it is a good thyng to haue an enemy, for we maye vse him to our great commodity, thorough him or by him we may proue our selues whether we haue the true faith or no.

Now I shall desire you yet agayne, to praye vnto almigh­tye god that he will sende suche water, wherby the fruites of the fielde may increase, for we thynke we haue neede of rain. Let vs therfore call vpon him, which knoweth what is beste for vs. Therfore say with me the lordes praier as he himselfe hath taught vs. Our father which. &c.

The vii. sermon vpon the Lordes praier made by the righte reuerend Father in God, M. Doctour Latyiner.

ET ne nos inducas in tentationē, sed li bera nos à malo. In the petition afore where we say, Forgiue vs our tres­passes: there we fetche remedies for sinnes paste, for we muste needes haue forgeuenes, we can not remedy the matter of oure selues, our synnes muste be remedied by pardon, by re­mission: other rightuousnes we haue not. but forgeuyng of our vnrightu­ousnes, our goodnes standeth in forgeuing of our ylnes. All Al man­kynd must [...] pardō. mankynd must crye, Pardon, and acknowledge themselues to be sinners, except our sauiour, which was cleane withoute spot of sinne. Therfore whā we feele our sinnes, we must w ^t a penitēt heart resort hither & say: Our father which art in [...] forgiue vs our trespasses as we forgeue them that trespas a­gainst vs. Mark wel this addition (as we forgeue them y ^t tres [Page] passe) for our sauiour putteth y ^t same vnto it, not to that end that we shoulde merite anye thing by it: but rather to proue our [...]. Whether we be of the faithfull flocke of god, or no. For the righte faith abideth not in that man, that is disposed [...] to sin, to hate his [...], or to do other maner of sinnes. For whosoeuer purposely sinneth contra conscien tiam, against his cōscience, he hath lost y ^t holy ghost, the [...] siō of sinnes, & finally Christ himself. But whā we ar falle so The [...] of [...] mission. we must fetche them again at goos hand by this praier, whi­che is a storehouse, here we shal fynd remission of our sinnes.

And though we be risen neuer so well, yet when we fall a­gain, when we [...] again, what remedy than? What [...] leth it me to be risen once, and fall by & by into the self same sinne againe? which is a renouation of the other sinnes. For whosoeuer hath done wickedly an act against god, & after­ward is sory for it, crieth god mercy, & so cōmeth to forgeue­nes of the same sinne, but by & by willingly & wittingly doth the self same sin again: he renouateth by so doyng al those sin He that [...] to sin loseth his former [...] nes which before times were forgiuen him. Which thing a­peareth by the lord that toke rekening of his seruants, where he found one which ought him a great summe of money, the lord [...] him and remitted him al the dets. Now that same man afterward shewed himself vnthankfull & wicked, ther­fore the lord called him, and caste him into prison, there to lye till he had paied the vttermost far thing, not withstanding that he had forgeuen him afore. &c.

So we see that the [...] of the former sinnes turne a­gayne, whan we do the same synnes again. Seing then that it is so daungerous a thing to fall into sinne againe, than we had nede to haue some remedy, some helpe, that we might a­uoide sinne, and not fall therto again. Therfore here folow­eth this petition, Leade vs not into temptation.

Here we haue a remedye, here we desyre god that he will preserue vs from falling into sinne. Our sauior (that [...] scholemaster) knew wherof we had nede, therfore he teacheth vs to beg a preseruation of god, that we fall not. Leade vs not, it. that is to say, lord god, leade vs not [...] trial, for we shal [...] be ouercome, but preserue vs, suffer vs not to sinne again, let vs not fal, help vs y ^t sinne get not the victory ouer [Page 52] vs. And this is a necessary praier: for what is it that we ran do: Nothing at all but sin, & therfore we haue nede to praye vnto god, y ^t he wil preserue and kepe vs in the right way, for our enemye the deuill is an vnquiet spirit, euer lying in the way, seking occasion how to bring vs to vngodlines. Ther­fore it appereth how much we haue nede of the help of [...]: The [...] is ancient. for the deuil is an old enemie, a felow of great antiquity, he hath indured this fiue thousand and 52. yeres, in which space he hath learned al artes & cunningcs, he is a great practiser, there is no suttelty, but he knoweth the same. Like as an ar tificer that is cunning & expert in his craft & knoweth how to A simili­tude. go to worke, how to do his busines the rediest way: so the de uyll knoweth all waies how to tempt vs, & to geue vs an o­uerthrow: in so much that we can beginne nor do nothing, but he is at our heeles, and worketh some mischief, whether we be in prosperity or aduersitie, whether we be in helth or sicknes, life or death, he knoweth how to vse the same to hys purpose. As for an ensaumple: Whan aman is riche and of Richesse. great substance, he by & by setteth vpon him with his crafts, intending to bring him to mischief. And so he moueth him to despise and contemne god, to make his riches his god. Yea he can put suche pride into the ryche mans hearte, that he thin­keth himselfe able to bryng all things to passe, and so begin­neth to oppresse his neighbor w ^t his riches. But god by his ho ly word warneth vs, & armeth vs against such crafts & suttel ties of y ^t deuil, saying: Diuitiae si affluāt [...] cor apponere, Psal. [...]. If riches come vpō you, set not your hearts vpō thē. He com maūdeth vs not to cast thē away, but not to set our herts vpō thē as wicked men do. For to be rich [...] a gift of god, if riches be rightly vsed: but y ^t deuil is so wliy, he [...] vp [...] hearts to abuse thē. Again, whā a mā falleth into pouer­ty, [...] so y ^t he lacketh thīgs necessary to y ^t [...] of this bodi­ly life: loe y ^t deuil is euē redy at hād to take [...] by y ^t [...], to bring him to mischief. For he [...] & stirre vp the heart of y ^t [...], y ^t is in pouerty, not to labor & calling vpō god but rather to stealyng & robbyng, notwithstanding that God forbiddeth such sinnes in his lawes, or els at the least he will bring him to vse deceyte and [...] with his neighbor, [...] that way to bring him to euerlastyng destruction.

Further whan a man is in honor and dignity, and in great estimatiō, this serpent slepeth not, but is redy to geue him an ouerthrow. For though honor be good vnto thē whiche come Honour. laufully by it, & though it be a gift of god, yet the deuyll wyll moue y ^t that mans heart, which hath honour, to abuse his ho­nor. for he will make him lofty, and high mynded, and fyll his hearte full of ambitions, so that he shall haue a desyre euer to come higher and higher: and all those whiche will withstand him, they shalbe hated, or yl intreated at his hand: and at the length he shal be so poisoned w ^t this ambition, y ^t he shal forget all humanitye and godlines, & consequently fall in the feare­ful The deuill is an olde doctor. handes of god, such a felow is the deuill that old doctour.

If it commeth to passe that a man fall into open ignominy and shame, so that he shall bee nothyng regarded before the Ignominie worlde: then the deuill is at hande, mouing and styrryng his heart to [...], and at the length to desperation.

If he be yong and [...], the deuil wil put in his heart, & say Youthe. to him: What? thou art in thy floures man, take thy plesure, make mery with thy companions, remember the old prouerb yong saits, old deuils: which prouerb in very dede is naught A [...] of the [...] inuen [...]. and deceitfull, and the deuils own inuention, which woulde haue parentes negligent in bringing vp their childrē in good nes: he would rather see them to be brought vp in ylnes, and wickednes, therfore he found out such a prouerb, to make thē carelesse for these children. But (as I said afore) this prouerbe is nought: for looke commenly where childrē are brought vp in wickednes, thei wilbe wicked al their liues after: & therfore we may say thus, yong diuel, old diuel, yong saints, old sain­tes. Quo semel imbuta est recen s seruabit odorem testa [...]. The erthen pot wil long sauor of that licoure that is first put into it. And here appereth how the deuill can vse the youth of a young man to his destruction, in exhorting him to folow y ^t fonde lustes of that age. Likewise whan a man commeth to Age age, that olde serpent will not leaue him, but is euer styrring him from one [...] vnto thother, from one wickednes to another: & commonlye he moueth olde folkes to auarice and couetousnes: for then old folk wil commonly say, by y ^t inspira The deuils inspiration tion of the deuil. Nowe it is time, for me to lay vp, to kepe in [Page 45] store somewhat for me, y ^t I may haue [...] to liue whan I shalbe a crippell: & so vnder this colour they set al theyr hear­tes & myndes onely vpon this worlde, forgetting their poore neighbor, which god would haue relieued by them. But (as I tolde you before) this is the deuils inuention & suttelty, which blyndeth their [...] so, & withdraweth their hearts so far from god that it is scant possible for some to be brought again: for they haue set al their hartes and phantasies in such wise vpon their goods, that they cannot suffer any body to occupye their goods, nor they themselues vse it not: to the verifiyng of thys common sentence. Auarus caret quod habet, aeque [...] quòd nō habet, the couetuous man lacketh as wel those thinges which The cōmo ditie of [...]. Health. he hath as those things which he hath not. So like wise whan we be in helth, y ^t deuil moueth vs to al wickednes & naughti nes: to horedom, lechery, theft, and other horrible fautes, put ting cleane out of our [...] the remembrance of god and his iudgementes, in so much that we forget that we shall dye.

Agayne, whan we be in sicknes, he goeth about lyke a Ly­on, Sicknesse. to moue and sturre vs to impatiency and murmuryng a­gainst god: or cls he maketh our synnes so horrible before vs that we fall into desperation. And so it appeareth that there is nothing either so high or so lowe, so great or smal, but the deuill can vse that selfe same thing, as a weapon to fighte a­gainst The deuill is able to make wea [...] of [...] thing vs withall, lyke as with a sworde. Therfore our saui­our, knowyng the craftes & suttelties of our enemy the deuyl how he goeth about day and night [...] intermission to seke our destruction teacheth vs here to cry vnto god our heauen ly father for aid & helpe, for a subsidie against this strong and mighty enemy, against y ^t prince of this world, as saint Paul [...] not to call him, for he knewe his power and suttle [...]. belyke s. Paule had some experience of him.

Here by this petitiō whā we say, Leade vs not into tēpta­tion, we learne to know our own impossibilitie and infirmi­tie, namely that we bee not able of our owne selues to with­stand this great and mightye enemye the deuill. Therfore here we resorte to god, desyring him to helpe and defend vs, This peti­tiō is most nedefull. whose power passeth the strength of the deuill. So it appea­reth y ^t this is a most needefull petition, for whan the deuyl is [Page] busy about vs, and moueth vs to doo against god & his holy lawes, and cōmandementes, euer we should haue in remēm­brāce whither to go, namely to god, aknowleging our weak­nes that we be not able to withstand y ^t enemie. Therfore we ought euer to say, Our Father which art in heauen, Leade vs not into temptation. This petition (Leade vs not into tentation) the meaning of it is, Almighty God we desire thy holy maiestie for to stand by & with vs with thy holy spirit, so that tentation ouercome vs not, but that we through thy goodnes and helpe, may vanquishe and get the victory ouer it, for it is not in our power to do it, thou O god, must helpe vs to scriue and fight. It is with this petition, Leade vs not [...] temptation, euen as much as saint Paule saith, Ne [...] igitur [...] in vestro mortali corpore, Let not syn VVe cā not [...] without synne. reigne in your corruptible body, saith S. Paule, be doth not require that we shall haue no synne, for that is impossible vnto vs, but he [...] that we be not seruants vnto sin, that we giue not place vnto it, that sinne rule not in vs. And this is a commendement, we are commanded to forsake and hate synne, so that it may haue no power ouer vs. Nowe we shall turne this commaundement into a prayer, and de­sire of god that he will keepe vs, that he wyll not leade vs into tentation, that is to say, that he wyll not suffre sinne to haue the rule and gouernance ouer vs, and so we shall saye with the Prophet, Domine dirige gressus meos, Lorde rule and gouerne thou me in the right waie, and so we shal turne Goddes commaundemente into a praier, to desire of hym helpe to do his wyll and pleasure. like as S. Augustine saith, Da quod iubes, et iube quod vis, Giue that thou commaun­dest, and then commaunde what thou wilte. As who saye, if thou wilte commaund onely, and not giue, than we [...], we shall perish Therfore we muste desyre him to rule and gouerne all our thoughtes, wordes, [...], [...] that no sinnes beare rule in vs: we must require him to put his helping [...] to vs, that we may ouercome temptation, and not temptation vs. This I would haue you to consider, that euery morning whan you rise from your bed, you wold saye these [...] with a faithfull hearte and earnest mynde [Page 54] Domine gressus meos [...] ne dominetur peccatum in [...] A good mornyng prayer. [...] corpore, Lord rule and gouern me so, [...] my wais so, that sinne gette not the victorye of me, that sinne rule me not, but lette thy holy ghost inhabite my hearte. And special­ly whan any mā goeth about a dangerous busines, let hym euer say: domine dirige grossus [...], Lorde rule thou me, kepe me in thy custody. So this is the first point, which you [...] note in this petition, namely, to turne [...] commaunde­mentes of god into a praier, he commandeth vs to leaue sin­nes, to [...] them, to hate them, to kepe our heart cleane from them: then lette vs turne his commaundement into a prayer and say, Lord leade vs not into [...], that is to [...] Lord kepe vs that the deuill [...] not against vs, that wickednes gette not the victory [...] vs.

You shall not thinke that it is an [...] to be tempted, [...] into temptations. No, for it is a good thing, and scrip­ture commendeth it, and we shalbe rewarded for it. For S, It is a bles­sednes to endure [...]. Iames [...], Beatus [...] suffert [...], Blessed [...] that man that suffreth temptations, paciently. Blessed is he that suffreth, not he that [...], not he that is led by thē, and foloweth the motions therof. The deuill moueth me to do this thing and that, which is against god, to cōmit [...] dome, or lecherye, or such lyke thynges. Now this is a good thing: for yf I withstand his motions, and more regard god thā his suggestions, happy am I, & I shalbe rewarded for it in heauen. Some thinke that [...] Paule wold haue [...] without suche temptations, but GOD would not graunte his requeste. [...] tibi gratia mea, Paule, [...] content Paule to haue my fauour. For temptations be a declaratiō of gods fauour and myghte: for though we be moste weake and fea­ble, Tentatiōs declare gods [...] yet thorough oure weakenes GOD vanquisheth the greate strengthe and myghte of the deuyll. And afterwarde he promiseth vs that we shal haue Coronam vitae, the croune of lyfe, that is to saye we shalbee rewarded in euerlastyng lyfe. To whome did GOD promise [...], euer lastyng lyfe? Marye diligentibus se, sayeth [...] Iames, vn­to Iames. [...]. thē that loue him, not vnto them y ^t loue the selues & folow their own affections, [...] se, it is an Amphibologia [Page] and therfore Erasmus turneth it into latin with such words, The roote of mischief A quibus dilectus est Deus, non diligentibus se, Not they that loue them selues, but they of whome god is beloued: for selfe loue is the roote of all mischiefe and wickednesse.

Here you may [...] who are those whiche loue GOD, namely they that fight against temptations and assaultes of the deuill. 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 fyght and braule one with an other. No not so, but we shold fight against these [...] that are Learne a­gainst [...] hould [...]. within vs. We may not fyght one with an other, to auenge our selues, and to satisfie our [...]: but we shold fyght a­gainst the yll motions which rise vp in our hearts against the lawe of God. Therfore remembre that our life is a warfare, let vs be contented to be tempted. There be some whan they fall into temptations, they be so yrkesom that they geue place they wyll fight no more. Agayn, there be some so wery, that they ryd them selues out of this life, but this is not well done: they doo not after saint James mynde, for he saith: Blessed is he that suffreth temptation, and taketh it [...]. Now if he be blessed that suffreth tentatiō, than it foloweth, that he that curseth & murmureth against God, beyng tempted, that that man is cursed in the syght of God, and so shall not enioy co­ronam vitae, euerlastyng lyfe.

Further it is a necessary thyng to be tempted of God: for [...] temp. [...] vs for our [...] how shold we know whether we haue the loue of God in our heartes or no, except we be tryed, except God tempt & proue [...]. Therfore the prophete Dauid sayth: Proba me Domine Psal. 25. & renta me, Lorde (sayth he) proue me and tempt me. This prophete knew that to be tempted of God is a good thynge. For temptations minister to vs occasion to runne to god and to begge his helpe. Therfore Dauid was desirous to haue some thing wherby he mighte exercise his faith. For ther is nothing so dangerous in the world, as to be without trouble without temptation: for looke when we be beste at ease, whā all thinges go with vs according vnto our will and pleasure, then we ar commenlye most farthest of from God. For oure nature is so feble that we can not beare tranquilitie, we for­gette [Page 55] god by and by: therfore we should say, proba me, Lord proue and tempt me.

I haue red ones a storie of a good bishop, which rode by the An history of a bishop waye, and was werie, being yet far of frō any toun: therfore seyng a faire house, a great mans house, he went thither and was verie well and honorably receiued: there was great pre­parations made for him, and a great banket, all thinge was plentie. Then the man of the house, set out his prosperitie, and told the bishop what richesse he had, in what honour and dignities he was, how many faire children he had, what a vertuouse wife god had prouided for hym, so that he hadde no lacke of any maner of thing, he had no trouble nor verations, neither inward nor outward. Now this holy man hering the good estate of that man, called one of his seruantes, and com­manded him to make ready the horses: for the bishop thought that God was not in that house, because there was no tempta tion there: he toke his leaue and went his [...]. Now whan he came a two or thre mile of, he remembred his boke which he had left behynde him: he sent his man back again to fetche that booke, and whan the seruant came again, the house was sonkē, and al that was in it Here it appereth, that it is a good thyng to haue temptation. This man thought himself a toly felow, because all thinges went with him: But he knew not S. James lesson: Beatus qui [...]. Let vs ther­fore learne here, not to be [...] whan God lateth his erosse vpon vs. Let vs not despaire, but call vpon hym: let vs think we be ordeined vnto it. For truely we shall neuer haue done: we shall haue one [...] or other, as long as we be in this world. But we haue a great comfort, which is this: Fidelis 1. Cori. 10 [...] deus [...] non [...] nos tentari [...] quàm [...], If we mystrust God, than we make him a lyar: for God will not suffre vs to [...] further thā we shalbe able to beare: & again he wil reward vs, we shal haue [...] vitae, euerla­sting life. If we cōsider this, & pōder it in our harts, wherfore shold we be troubled? Let euery man whan he is in trouble, call vpon God with a faithfull and [...]: Lord let me not be tempted further then thou shalt make me able to [...]. And this is [...] of [...] christen man: and loke [...] [Page] no better chere as long as thou art in this world: but trouble and verations thou shalt haue Vsque ad [...], thy bellie VVe shall neuer lack [...]. full. And therfore our sauiour beyng vpon the mount Oli­uete, knowyng what shuld come vpon hym, and how his di­sciples wold forsake him, and mistrust him, taught them to fight against iētation, saying: Vigilate & orate, As who say, I tell you what you shall doo: resort to God, seke comfort at him, cal vpon him in my name, and this shal be the way [...] to escape tentations without your perill and losse. Now [...] vs folow that rule whiche our Sauiour [...] vnto his dis­ciples. Let vs watch and pray, that is to say, let vs be ernest and feruent in calling vpon hym, and in desyryng his help: and no doute he will order the matter so with vs, that [...] shall not hurt vs, but shall be rather a furtherance, and not an impediment to euerlastyng [...]. And this is our onely [...] to [...] helpe at his handes. Let vs therfore watche and pray, lette not temptations beare [...] in vs, or gouerue vs.

Nowe yeraduenture there be some amongst the ignorant vnlearned sort, which wyll say vnto me: You speake much of temptations: I praye you tell vs, howe shall we knowe whan we be tempted? Answere. Whan you feele in youre selues (in your heartes) some concupiscence or lust towar­des any thing that is agaynst the law of god, rise vp in your hertes, that same is a temptyng. For all maner of [...] mo­tions VVhat ten­tation is. to wyckednesse are [...]. And we be tempted most commonly two maner of waies, A [...] & à [...], on the right hand, and on the lefte hand. Whensoeuer we be in honours, wealth, and presperityes, then we be temp­ted on the righte hands. But when we bee in open shame, Two ma­ner of ten­tations. outelawes, or in greate extreeme [...] and penuries, then that is on the left hande. There hath bene many that whenne they haue ben tempted à [...], on the left hande, that is, with aduersities and al kynde of myscries, they haue bene hardye, and moste godlye haue suffered such calamy­ties, [...] GOD thankes [...] all their troubles: and there hathe bene many whyche haue written most god­lye [Page 56] bookes in the tyme of their temptations and miseries. Some also there were whiche stoode heartilye, and godlye [...] temptations, as long as they were in trouble: but VVold god this vvere printed in all mennes [...]. afterwarde when they came to reste, they could not stande so well as before in their trouble: yea the moste parte goe, and take out a new [...] of discretion, to slatter theimselues & the world withall: and so they verify that saying: Honores mu­tant [...]. For they can fynde in their heartes to approue that thing now which before time they reproued. Afore time they sought the honour of GOD: now they seeke their own plesure. Like as the rich man did, saying: [...], [...] ede, [...] &c But it foloweth, Stulte, Thou foole. Therfore lette men beware of the right hande, for they are gone by and by, [...] god with his [...] illuminate theyr heartes. I wold such men would begynne to say with Dauid, Proba [...] do­mine, Lord proue me, spurre me forwarde, sende me some­what that I forgette not thee. So it appereth, that a Christē mās lyfe is a [...], a warrefare: but we shall ouercome all our enemies, yet not by our own power, but thorough god, which is able to defende vs.

Truth it is that god tempteth. Almightye [...] God and the [...] doo [...] to [...]. to our commodities, to dot vs good withall: the [...] temp­teth to our euerlastyng desiruction. God [...] vs for [...] sake, that we should not [...], therfore he pro [...] vs diuersly. [...] had [...] to [...] this prayer, Lord leade vs not into [...], whā we ryse vp in a morning or whatsoeuer we do, whan we [...] the [...] busy aboute vs, we shoulde call vpon god.

The [...] of the [...] shold make [...] watchful, [...] we [...] with what [...] he applieth his busines. [...] sleepeth not, he [...] not, he [...] bys owne busynesse, he is [...], and [...] mynde of [...] matters. To what ende is he so [...], [...] and searchyng lyke a hunter? [...] to take [...] at a vauntage. [...] calleth hym a [...] Lyon: [...] is [...] power: for you knowe the Lyon is the [...] of all [...] beastes. [...], he goeth aboute. Here is [...] [Page] [...]. Nō est potestas &c. There is no power to be likened The deuils power is nothing without gods [...]. vnto his power: yet our hope is in god, for as strong as he is oure hope is in god, he cannot hurte or slay vs without the permission of god. therfore let vs resort vnto god, and desire him, that he wyll able vs to fight against him.

Further his [...] is expressed by this worde, serpent: he is of a swift nature, he hath such compasses, such fetches, that he passeth all thinges in the world. Again consider how long he hathe bene a practicioner: you muste consider what Satan is, what [...] he hath, so y ^t we are not able to match with him. O how feruentlie oughte we to crye vnto god, conside­ring what danger and peril we be in: and not onlye for our selues we oughte to pray, but also for al other, for we ought to loue our neighbout as our selues.

Seing then that we haue such an enemy, resist, for so it is nedefull: for I think that now in this hall, amongst this audi ence, there be manie thousand deuilles, which go about to let Our [...]. vs of the hearyng of the word of god, to make hardnes in our hearts & to sturre vp such like mischiefe within vs. But what remedy? Resistite, withstand, withstand his motiōs, and this must be done at the first. For as strong as he is, whan he is resisted at the firste, he is the weakest: but yf we suffer him to come into our hearts, than he cannot be driuen out, without great labour and trauaile. As for an ensample, I see a fayre woman, I like her very wel, I wish in my heart to haue her. Now withstand, this is a temptation. Shal I folow my affec tions? No, no, call to remembraunce what the deuill is: call god to remembraunce and his lawes, consider what he hath commanded thee: say vnto god: Lord leade vs not into [...], but deliuer vs from euyll. For I tell the, when he is entred once, it wilbee hard to get hym out againe: therfore suffer him not to long, giue him no mansion in thy heart, but strike him with the worde of god, and he is gone, he wil not abide. An other ensample. There is aman that hath done me Vse the sword of the spirite. wrong, taken awai my liuing, or hurt me of my good name: the deuill stirreth me against him, to acquite him, to doe him an other foule turne, to auenge my self vpon him. Now whā there rise vppe such motions in my hearte, I muste resiste, I [Page 57] must stryue, I must consider what god saith: Mibi vindictā, let me haue the vengeaunce. Ego [...], I wyll punishe him for his yll doynges. In suche wise we muste fighte with The [...] be [...] led. Satan, we must kill him with the worde of god, Resistite, a­way thou Satan, thou mouest me to that, which god forbid­deth, god wyll defende me: I will not speake yl of my neigh­bour, I wyll do him no harme: so you must fighte with hym. And further remember what S. Paule saith: If thy enemye bee hungrye, lette him haue meate: this is the shroude turne that scripture alloweth vs to doe to oure enemies, and so we shall cast hoate [...] vpon his head: which is a [...] speche: [...] ye may vnderstand it, take an ensāple. This man hath done harme vnto thee, make him warme with thy benefites, beare patiētly the iniuries done vnto thee [...] him, [...] to heape [...] thine enemies head. and do for him in his necessities, then thou shalt heat him, for he is in coldenes of charitie: at the length he shall remember himself, and say: what a man am I? This man hath euer ben frendly and good vnto me: he hath born paciently al my wic­kednes, truely I am muche bound vnto him: I will leaue of from my wrong doings, I wil no more trouble hym. And so you [...] y ^t this is the way to make our enemy good, to bryng hym to reformation. But there be some, that when they bee hurte, they wyll doe a foule turne agayne: but this is not as GOD woulde haue it. Sainct Paule commaundeth vs to poure hoate coales vppon our enemies heade: that is to saye, yf he hurte thee, doe hym good, make him amends with wel­doyng, geue him meate and drynke, whereby is vnderstande all thynges: when he hathe neede of councell, helpe hym, or whatsoeuer it is, that he hathe neede of, lette hym haue it. And thys is the righte way to reforme our enemie, to amend hym, and bryng hym to goodnesse. For so Saincte Paule commaūdeth vs, saying: Noli vinci à malo, be not ouercome He that [...] is [...]. of the wicked. For when I am aboute to doe my enemye a [...] turne, then he hathe gotten the victorye ouer me, hee hath made me as wycked as he hymselfe is. But we oughte to ouercome the yll, with goodnes, we should ouercome our enemy with well doyng.

When I was in Cambridge, Maister George Stafforde [Page] red a lecture, there I heard him: and in expounding the [...] to the Romains, comming to that place, where S. Paule Rom. [...]. sayth, that we shall ouercome our enemy with welding, and so heape vphoate coales vpō his head. Now in expounding of that place, he brought in an ensample: saying, that he knewe in London a great riche merchaunte, whiche merchant had a An history of a Londo ner. very poore neighbour, yet for all his pouertye, he loued hym very well, and lente him money at his neede, and lette him to come to his table whansoeuer he would. It was euen at that time, when Doctour [...] was in trouble, and should haue Doctour Colette [...] haue [...]. bene burnt, yf GOD had not turned the kinges hearte to the contrarye. Nowe the richeman beganne to be a [...] man, he beganne to smell the gospell, the poore man was a papiste still. It [...] on a tyme, when the riche manne talked of the gospell sittyng at hys table, where he reproued popery, and suche kynde of thinges: the poore man beyng then presente, toke a greate displeasure againste the riche­man: in so muche, that he woulde come no [...] to his house, he woulde borow no money of him, as he was wonte to do before tymes: yea and conceiued suche hatered and ma­lice against him, that he went and accused hym before the bi­shops. The zeale of a papist. Now the rych man, not knowyng any such displesure, offred many times to talke with him: & to set him at [...], it woulde not bee, the poore man had suche [...] stomacke, that he woulde not vouchesafe to speake with hym: yf he mette the ryche man in the streete, he woulde [...] out of his waye. One tyme it happened that he mette him so in a narrowe streete, that he coulde not auoyde, but come [...] him: yet for all that thys poore [...] had suche a stomacke againste the ryche man I saye, that he was mynded to goe forwarde, and not to speake wyth hym. The ryche man perceiuyng that, catcheth hym by the hande, and asked hym faying: Neigh­bour, what is come into your hearte, to take suche displea­sure wyth me? what haue I done agaynste you? tell me, and I will bee redye at all tymes to make you amendes. Final ye, he spake so gentelye, so charitablye, so louyng­lye, and friendlye, that it wroughte so in the poore mannes hearte, that by and by he fell downe vppon hys knees: [Page 58] and asked hym forgeuenes: the ryche man forgaue him, and so toke him agayn to his fauour, & they loued as well as euer they did afore. Many one would haue said, set him in the [...], lette hym haue bread of affliction, and water of tribula­tion: but this man did not so. And here you see an ensample of the practise of gods word: in such sorte that poore man bea­ryng greate hatered and malice agaynst the ryche man, was brought thorough the [...] and [...] of the ryche man from his errour and wickednes, to the knowledge of goddes worde. I would you would consider this ensample well, and [...] it.

Leade vs not into temptation. Certain it is, that [...] [...] ble [...] are not much temp ted. sinners, haue but small temptations: for the deuill [...] them alone, because they be his already, he hath them in bon­dage, they be his slaues. But whan there is any good man a­brode) that intendeth to leaue [...] & wickednes, and abhorreth the same: y ^t mā shalbe tempted, the [...] goeth aboute to vse all [...] to destroye that man, and to lette hym of his for­wardnes. Therefore all those which haue suche temptations, resorte hither for ayde and helpe, and withstande betymes: for I tell thee, yf thou withstandest and fightest agaynst hym betymes, certaynely thou shalt fynde him most [...]: but yf thou suffrest hym to enter into thy hearte, and hast a de­lyte in his motions, Tunc actum est, then thou art vndoone, then he hath [...] the victory ouer the.

And here it is to bee noted, that the deuyll hath no further power than GOD wyll allowe hym, the deuyll can goe no [...] then god [...] hym to doe: which thing shall strengthen oure [...], in so muche that we shalbee sure to o­uercome hym.

[...] Paule that excellent instrument of GOD say­eth: The [...] of [...] [...] volunt ditescere, [...], [...] that go about to get [...] they shall fall in many tep­tations: [...] which words S. Paule doeth teach vs to beware. For when we go about to set our myndes vpon [...] world, vpon ryches, then the deuill wyll haue a [...] at vs. [...] lette vs not lette oure [...] vppon the [...] of this worlde, but rather lette vs labour for oure [...]: and [Page] [...] lette vs vse prayer: then we may be certayne of our [...]. Though we haue not riches, yet a man may liue with­out 1. [...]. 6. great ryches: Habentes victum & vestitum. &c. Whan we haue meate and drynke, and clothing, let vs be content, let vs not gape for riches: for I tell you, it is a daungerous thyng to haue riches: and they that haue riches, must make a great accompt for them: yea, and the most part of the rich mē vse their riches so naughtely, and so wickedly, that they shall not be able to make an acompt for them. And so you may per­ceiue how the deuill vseth 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 heartes v­pon them: forgetting god and their own saluation. Therfore (as I said before) let not this affectō take place in your har­tes, to be ryche: labour for thy lyuing, and praye to god: then he wil send thee thinges necessary: though he sende not great riches, yet thou must be cōtent withall: for it is better to haue a sufficient lyuing, then to haue great riches. Therfore Sa­lomon Prouer 30 that wise king desired of god that he would send him neyther to much, nor to little: not to much, least he shuld fall into proudenesse, and so despise God: Not to litle, leaste he should fall to stealyng, and so [...] the law of God.

Sed libera nos à malo, But delyuer vs frome euyll. This euyll, the writers take it for the diuel: for the deuili is the in­strument The roote of all euill. of all yl: lyke as god is the fountain of al goodnes, so the deuill is the originall roote of all wickednes. [...] when we say, Delyuer vs from [...], we desire God that he wyll delyuer vs from the deuill, and all hys craftes, suttel­ties, and inuentions, where wyth he intendeth to hurte vs. And we of our owne selues know not what might let or stop vs from euerlastyng lyfe: therefore we desyre hym that he will [...] vs from all yll: that is to saye, that he will sende vs nothing that mighte bee a lette or impediment vnto vs, or keepe vs from euerlastyng felicitye. As for an [...]: There bee many whiche whan they bee [...], An exam­ple. they [...] of GOD, to haue theyr healthe, for they thinke yf they mighte haue their healthe, they woulde doe muche good, they woulde lyue godlye and [...]. [Page 59] Now god sendeth them their helth, but they by and by forget all their promises made vnto god before, and [...] vnto al wic­kednes, and horrible [...], So that it had ben a thousand ti­mes better, for them to haue [...] sicke [...], then to haue their health For whanne [...] were in sicknes, and [...], they called vppon god, they feared him: but now they care not for him, they [...] and mocke him. Now therfore least any such thing [...] happen vnto vs, we desyre him to delyuer vs [...] euill: that is to say, to sende vs such thinges which may be a furtherance vnto vs to eternall felicitie, and [...] awaye such thinges which might leade vs from the same.

There be some which thinke it is a gay thing to auoide po­uerty, To liue [...] is dangerous to be in wealth, and to liue pleasauntly: [...] some tymes we se that such an easy lyfe geueth vs occasion to committe all wickednes: and so is an instrument of our damnation. Nowe therfore whan we say this praier, we require god, that he wil be our louyng father, and giue vs such thinges which may be a furtherance to our [...], and take away those thynges which may let vs from the same.

Now you haue hearde the Lordes praier, which is (as I told The lordes praier is gods store­house. you) the abridgement of al other praiers, & it is the store house of god. For [...] we shall fynde all thinges necessary both for our soules and bodies. Therfore I desire you most hartelye to resorte hither to this storehouse of God, seeke here what you lacke, and no doute you shall fynde thinges necessary for your wealthe.

In the gospel of Mathew there be added these wordes: [...] est regnum, & potentia, & gloria in secula seculorum. for thyne is the kingdome, the power, and the glorye worlde without ende. Amen. These wordes are added, not withoute cause: for like as we say, in y ^t beginning: Our father, signifi­eng that he wil fulfill our requeste: so at the ende we conclude Note this reason, and be not [...] at [...] vse to ende the [...] prai­er so. saying: thine is the power &c. signifieng that he is able to help vs in our distresse and to graūt our requests. And though these [...] great thyngs, yet we nede not to dispaire, but consider that he is lord ouer heauen and earth that he is able to do for vs, & that he wil do so, [...] our father, and being lord and king o­uer all thinges. Therfore let vs often resorte hither, and call [Page] vpon [...] with this prayer, in our Christes name: for he lo­ueth Christ and all those which are in Christ, for so he saith: Math. 3. [...] est [...] dilectus in quo mihi bene complacitū est, This is my welbeloued son, in whom I haue pleasure. Se­ing then that god hath pleasure in him, he hath pleasure in y ^t praier that he hath made: & so when we say this praier in his name with a faithful penitent heart, it is not possible but be wil heare vs and graunt vs our requests. And truly it is the greatest comfort in the world, to talke with god, to call vpon him, in this praier, that Christ himself hath taught vs: for it taketh away the bitternes of all afflictions. Thorow praier we receiue the holy ghost, which strēgthneth and comforteth vs at all tymes, in all trouble and perill.

Quia tuam est regnum, & potentia, & gloria: For thyne is kingdome, the power, and the glorye. The kingdom of god is generall thoroughout al the world: Heauen and earth are vnder his dominion. As for the other kynges, they are kings in dede, but to godward they be but deputies, but officers: he Kinges are but gods [...]. only is the right king, vnto him onely must and shal all crea­tures in heauen and earth obey, and [...] his maie­stie. Therfore haue euer this in your hearts, what trouble & calamities so euer shall fal vpon you for gods words sake: if you be put in prisō, or lose your goods, euer say in your hear tes, Tuum est regnum, Lord god thou only art ruler and go­uernour, thou only [...] and will helpe and deliuer vs from al trouble, whan it pleaseth [...] thou art the king to whō [...] things obey. For (as I said before) all thother kings [...] him, and thorough him, as scripture [...]: per me reges regnant, thorough me kings rule. [...] say this prayer w ^t Prouer. 8. good faith and penitent [...], is a [...] laudis, a sacri­fice of thankes geuing. We were wont to haue [...] The sacri [...] of the [...]. [...], the [...] of the masse, which was the most horrible blasphemy, that could be deuised, for it was against the dig­nity of Christ, & his passiō: but this sacrifice of [...] euery one may make that calleth with a faithful heart, vpon god, in the name of Christ. Therfore let vs at al times w ^tout intermission offer vnto god the sacrifice of thanke [...]: y ^t is to say, let vs at al times cal vpon him, & glorifye [...] [Page 60] in al our liuings: whā we go to [...] let vs cal vpō him, whan we rise, lette vs do like wise. Item whan we go to our meate and drinke, let vs not go vnto it like swine and beasts: but let vs remember god and be thankful vnto him for al his gifts. But aboue al things we must see, that we haue a [...] [...]. 15 heart, els it is to no purpose: for it is written: Nō [...] in [...] peccatoris, god will not be praised of a wic­ked man. Therfore let vs repent from the bottom of our har­tes: let vs forsake al [...], so that we may say this prai­er to the honor of god, and our commodities. And as I tolde VVe may say this praier by [...]. you before, we may say this praier whole, or by parts, accor­ding as we shall see occasion. For when we see gods name [...], we may say: Our father, halowed be thy name. When we see the deuil rule, we may say, Our father, Thy kingdom come: when we see the worlde inclyned to wicked­nes, we may say, Our father, thy wil be done. Item whā we lacke necessary thinges, either for our bodies or soules, we may say: Our father which art in heauen, [...] vs this days our dayly bread. Item whē I feele my sinnes, and they trou­ble me, and [...] me, than I may say: Our father which art in heauen, forgiue vs our trespasses.

Finally whan we wil be preserued from all temptations, that they shal not haue the victorye ouer vs, nor that the de­uil shal not deuoure vs, we may say: Our father which art in heauen, leade vs not into temptation, but delyuer vs from euill: For thine is the kingdom, the power, and glory, for [...] and euer, world without end.

Amen.

The firste Sermon.

SImile factum est regnum [...] homini regi qui [...] nuptias filio suo, The kyngdome of heauen is lyke vnto a certaine king which maried his sonne: And sent forth Math. 22. his seruauntes to call them that. &c.

This is a gospell that conteineth very much [...] 14. matter: And there is an other like vnto this in y ^e. 14. of [...], Tvvo para­bles mea ning al one thing. but they be both one in effect, for they [...] bothe one thyng: And therfore I wyll take them both in hand together, because they tende to one purpose. Mathew sayth: The kyngdome of heauen is lyke vnto a certain kyng, which maried his sonne. Luke saith: A certain [...] a great supper, but there is no difference in y ^t very substance of the matter, for [...] to one purpose. Here is made mention of a feast maker, therefore we must cōsider, who was this feast maker: secōda­rily Seuen [...] ges to be [...] in this para [...]. who was his sonne: thirdly we must consider to whome he was maried: who were they that called the [...]: fourth­ly, who [...] the gests. And than we must know how the gest callers behaued thē selues: and then howe the gestes behaued themselues towardes them that called them. Whan all these circumstances he considered, we shall synde [...] good mat­ters couered and hydde in this Gospell.

Now that I may so handle these matters that it may turne to the [...] of your soules, and to the discharge of my office, I wyll moste instantely desyre you, to [...] vp youre [Page 61] hearts vnto God: and desyre his diuine maiestie in the name Thinges to be asked at gods hand. of his only begotten sonne our sauior Iesus Christ, that he wil geue vnto vs his holy ghost: vnto me, that I may speke the woorde of God, and teache you to vnderstande the same: vnto you, that you may heare it fruitefully, to the edification of your soules: so that you may be edified through it, & youre lyues reformed and amended, so that his honour and glorie may increase dayly amongost vs. And therfore I shall desire you to saye with me. Our father. &c.

DERELY beloued in the Lord, the gospell that is redde this day is a parable, a similitude, or comparison. For our sauiour compared the kyngdom of GOD vnto a man, that made a mariage for his sonne. And here was a mariage. At a mariage you knowe there is commonly great feastynges. Nowe you must know who was this feast maker, and who was his sonne, and to whom he was maried, and who were these that should be called, and who were the callers, [...] they behaued them selues, and how the gestes behaued them selues towardes them that called them.

Now this mariage maker, or feast maker, is almighty god. VVho vvas this mari­age maker. Luke the Euangelist calleth him a man, saying: A certayne man ordeined a great supper: He called him a mā, not that he was [...], or hath taken our [...] vpon him, no not so, for you must vnderstand that there be thre persons in the [...], God the father, god the sonne, and god the holy ghost. And these three personnes [...] the sonne with manhode: so that neither the father, neither the holy ghost, toke flesh vpō them, but onely the sonne: he tooke [...] flesh vpon him, taking [...] of Only the sonne be­came man. the vyrgin Mary. But Luke called god the father a man, not because he toke [...] vpon him, but onely compared [...] vn­to a man, not y ^t he wyll affirme him to be man. Who was he God is cal led a [...] but is not so. now that was maried? who was the [...]? Mary that was our sauiour [...] Christ, the second person in the destie, the eternall sonne of god. who should be his spouse? to [...] was he maried? Mary to his churche and congregation: for he Christ is the bride­groome. The church is the [...] woulde haue all the worlde, to [...] vnto him, and to be ma­ried vnto him: but we see by dayly experience, that the moste [...] refuse this [...]. But here is shewed the state of y ^t church [Page] of God: for this mariage, this [...] was begunne at the be­ginnyng The mari age hath la sted euer sence the world begā of the worlde, and shall endure to the ende of the same: yet for all that, the most part refused it: for at the very beginning of y ^e world, euer the most part refused to com. And so it appereth at this our tyme, how little a numbre [...] to this weddyng and feast: though we haue many callers, [...] be but fewe of those that come. So ye heare that [...] is the [...]: the bridegrome is Christ, his sonne [...] Sauior: the bride is the congregation.

Nowe what maner of meate was prepared at this [...]? For ye know it is commonly seene, [...] at a [...] the [...] meate is prepared that can be gotten. What was the chiefest dysh at this great [...]? what was the [...]? Mary it was the bridegrome hymselfe: for the father, The bride­groome himselfe vvas the best dish of the feast. the feast maker, prepared none other [...] of meate for the geastes but the body and blood of his owne naturall sonne. And this is the chiefest dyshe at this banket: [...] truely is a meruaylous thyng that the father offereth his sonne to be eaten. Uerily I thynke that no man hath hearde the lyke. And trewely there was neuer suche kynde of feastynges as this is, where the father wyll haue his sonne to be eaten, and his blood to be dronke.

We reade in a storye, that a certayne man had eaten hys The history of Astiages and Harpa gus. sonne, but it was done vnwares: he knewe not that it was his sonne, elles no doubte he woulde not haue eaten hym. The storye is this: There was a kynge named Astyages, whyche had hearde by a Prophecye, that one Cyrus shoulde haue the rule and dominion ouer his realme, after his depar­ture: whyche thyng troubled the sayde kyng very sore, and therfore sought all the ways and meanes howe to gette the sayde Cyrus out of the waye, howe to kyll hym, so that he shoulde not be kyng after hym. Nowe he had a noble man in his house named Harpagus, whom he appoynted to de­stroye the [...] Cyrus: but howe soeuer the matter went, Cyrus was preserued and kept alyue, contrary [...] the kyn­ges mynde. Whyche thyng whan [...] hearde, what An eusam­ple of cruel [...]. [...] he? Mary this. Harpagus that noble man which was put in trust to kyl Cyrus, had a sonne [...] the court, whom the [Page 62] king commanded to be taken, his head, handes, [...] to be cut of, and his body to be prepared, rosted or sodden, of the beste maner as coulde be [...]. After that, he byddeth Harpagus to come and eate with him, where ther was [...], one dyshe commynge after an other: At lengthe the kyng asked him, Syr, how liketh you your fare? Harpagus thanketh the king with muche praisyng the kinges banket. Now the kyng perceyuyng [...] to be merily disposed, [...] one of his seruauntes to bryng in the head, [...], and feete of Harpagus sonne, whiche whan it was doone, the kyng shewed hym what [...] of meate he had eaten, askyng hym howe it lyketh hym. Harpagus made answere though with an [...] hearte, Quod Regi placet, id [...] quo (que) placet, Whatsoeuer pleaseth the kyng, that also pleaseth me. And here we haue an ensample of a flat­terer or dissembler: for this Harpagus spake againste his An [...] of a [...]. owne heart and conscience. Surely [...] ther be a great many of flatterers in our time also, which will not bee asha­med to speake against their owne heart & [...], like as this Harpagus did, which had no dout a [...] hearte, & in his [...] the act of the kyng [...] hym: yet for all that, with his tong he praised the same. So I say, we rede not in any storie, that at any tyme any father had [...] his [...] wil­lingly & wittingly. And this Harpagus, of whom I rehersed the storie, did it vnwares. But the almightie god which pre­pared this feast for all the world, for all those that will come A signe of gods loue towardes man. vnto it, he [...] his only sonne to be eaten, and his blood to be dronken: [...] he loued his [...] well, because he [...] them with so costly a dish. Again, our sauior the bride grome offreth him self at his last supper, which he had with his disciples, his body to he eaten and his blood to be dronke. And to the intent that [...] should be doone to oure greate com­forte, and than agayne to take away all cruelty, [...], [...] dye and [...] is ea [...] and [...] ken [...]. and horriblenes: he sheweth vnto vs how we shall [...] him, in what maner and forme, [...] spiritually, to our greate comfort: so that who so euer eateth the mysticall bread, and drinketh the [...] worthily, according to [...] of Christ, he receiueth surely the very body and blood of [Page] Christ spiritually, as it shalbe most cōfortable vnto his soule. He eateth with the mouth of his soule, and digested with the stomacke of his soule, the body of Christ. And to be short, who soeuer beleueth in Christ, putteth his hope, [...], and confi­dence The [...] all eating of Christ [...] the right ea [...]. in him, he eateth and [...] him: for the spirituall ea­ting, is the right catyng to euerlastyng lyfe, not the [...]: all eating, as the [...] vnderstode it. for that same corpo­rall [...], on which they set their myndes, [...] no commo­dities at all, it is a spirituall meate that [...] oure soules. But I [...] you, how muche is this supper of Christ [...] amongest vs: where he himself [...] vnto vs his bo­dye The [...] is not [...] ded. and bloud. How much I say is it regarded: how many re­ceiue it with the curate or minister: O Lord, how blynde and dull are we to such thinges, which [...] to our saluation? But I pray you wherfore was it ordayned principally? An­swere. It was ordeyned for our helpe, to helpe our memorye VVhy the [...] sup per was or deined. withal, to put vs in mynde of the great goodnes of god, in re­demyng vs from euerlasting death, by the bloud of our [...] Christe, yea and to signifye vnto vs, that his bodye and bloud is our meate and drynke for oure soules, to feede them to euerlastyng life: yf we were now so perfect as we oughte to be, we shoulde not haue neede of it, but to helpe our imper­fectnes it was ordeyned of Christ: for we be so forgetfull whē we be not pricked for warde, we haue soone forgotten all hys benefites. Therefore to the intent that we might better keepe it in memory, and to remedy this our slouthfulnes, our saui­our [...] be both [...] and forget­full. hath ordeyned this his supper for vs, whereby we should remember his great goodnes his bitter passion and death, and so strengthen our faith: so that he [...] this Supper for our sake, to make vs to kepe in freshe memorye his [...] ble beuefites. But as I said before, it is in a maner nothyng regarded amongest vs, we care not for it, we will not come vnto it: how many be [...] think ye, which regard this sup­per of the lorde, as much as a testorne? but verye few no dout of it: And I will proue that they regarde it not so muche: if there were a proclamation made in this toune, that whosoe­uer would come vnto the churche at such an houre, And there go to the communion with the curate, should haue a [...], [Page 63] whan suche a proclamation were made, I thynke truely all For a [...] a pece we should haue com­municants [...]. the towne would come and celebrate the Communion to get a testorne. But they will not come to receyue the bodye and bloud of Christ, the foode and nourishment of their soules: to the augmentation, and strength of their faithe? Doe they not more regarde nowe a testorne then Christe? But the canse which lettes vs from the celebratyng of the Lords supper, is this: we haue no mynde nor purpose to leaue sinne, and wic­kednes: The cause why wee [...] no mynde to com to the cōmunion. which maketh vs not to come to this supper, because we be not redy nor meete to receiue it. But I require you in gods behalfe leaue your wickednesse, that ye maye receiue it worthely according to his institution. For this supper is or­deyned, as I told you before, for our sake, to our profites and commodities: for yf we were perfect, we should not [...] this outward sacrament: but oure sauiour knowyng our weake­nes and forgetfulnes, ordeyned this supper, to the augmen­tation of our faith: And to put vs in remembraunce of his be­nefites. But we will not come: there come no mo;e at ones, but suche as [...] the holy loues, from house to house, whiche Men come to the com­munion of custome. folow rather the custome than any thyng els. Our sauioure Christ sayth in the gospell of saint John, Ego sum panis vi­uas, qui de coelo descendi, I am the liuyng breade, whiche Iohn. 6. came downe from heauen. Therefore who [...] feedeth of VVho so ea teth [...] sles fleshe shall [...]. our sauiour Christ, he shall not [...], deathe shall not [...] agaynst him, his soule shall depart out of his body, yet death shal not get the [...] ouer hym: he shal not be dam­ned: he that commeth to that mariage, to that banket, deathe shalbe vnto him but an entrāce, or a doore to euerlasting life. Panis quem ego dabo caro mea est, The breade that I will geue, is my fleshe, which I wil geue for the life of the world. As many as will fede vpon him, shall attaine to euerlasting lyfe: they shall neuer die, they shall preuayle agaynst deathe: Death hath [...] his [...]. death shall not hurt them, because he hath [...] his strengthe: if we wold consider this, no doubt we would be more desy­rous to come to the [...] than we be: we would not be so cold, we wold be content to leaue our naughtle [...], and come to the Lordes table.

Now ye haue heard what shall be the chiefest dishe at this [Page] mariage, namely the body and blood of Christ. But nowe there be other dishes, whiche bc sequeles or hangynges on, wherwith the chief dishe is poudred: that is, [...] of syn­nes. The [...] of di­shes that are [...] this supper. Item the holy gost which ruleth and gouerneth our her­tes: Item the merites of Christ, whiche are made ours: for whan we [...] vpon this dishe worthily, than we shall haue [...] of our synnes, we shall [...] the holy ghost: [...] all the merites of Christ are ours, his fulfylling of the [...] is ours, and so we be [...] before God: and finally attayn to euerlasting life. As many therfore as fede worthily of this [...]. shall haue all these thynges with it, and in the ends euerlastyngelyse. S. Baule saithe: [...] proprio filio suo Rom 8. non pepercir, sed pro nobis omnibus tradidit illum, [...] non [...] cum [...] omnia [...] donabit? He which spa­red not his owne son, but gaue hym for vs all: how shall he not with hym geue vs all things also? Therfore they that be The cōmo­dities that [...] ne ot cō [...]. [...] in Christ, are partakers of all his [...] and benefites of [...] life, & of [...]: He that hath Christ, hath al things that are Christs: He is our preseruation from damna tion, he is our comfort, be is our helpe, our remedie. [...] we fede vpon hym, than we shall haue remission of our syn­nes: the same remission of [...] is the greatest and most cō ­fortable thing that can be in the world. O what a cōfortable thing is this, whan Christ [...]: Remittuntur [...] peccata, Math 8 [...] generall prodamati on. Thy sinnes ar forgeuen vnto the. And this is a standing sen­tence, it was not spoken onely to that same man, but it is a generall proclamation vnto al vs: all and euery one that [...] in [...], shall haue forgeuenesse of their sins. And this proclamatiō is [...] out daily by his ministers [...] preachers: [...] proclamation is the word of grace, [...] worde of [...] & consolation. For like as synne is the most [...] & the [...] est thyng in heauen and in earth: So the moste Nothing is so [...] as [...]. [...] thyng is the remedy agaynst synne: which re­medy is declared & offred vnto vs in this word of [...]: & the power to distribute this remedy against sinnes, he hath geuē vnto [...], which be gods treasorers, distributers of [...] word of god: for now he speaketh by me, he calleth you to this wedding by [...], being but a poore man, yet he hath sent [Page 64] me to call you. And though he be the author of the word: yet he will haue men to be called through his ministers to that word. Therfore let vs geue [...] vnto the minister whan he speaketh gods worde, yea rather let vs credite God whan he speaketh by his ministers, and offreth vs [...] of our sinnes by his woorde. For there is no sinne so great in this world, but it is pardonable as long as we be in [...] worlde, & call for mercie: for here is the tyme of mercie, here we may com to forgeuenes of our sinnes. but if we ones die in sinne & [...], so that we be [...], let vs not looke for remis­sion [...]: for the state after this life is vnchangeable: but as long as we bc here, we may [...] for mercy. Therefore let vs not dispaire, let vs amend our [...], and crte vnto god for forgeuenes of our sinnes: and than no doubt we shall ob­tain remission, if we call with a faithfull heat vpon him, for so he hath promised [...] vs in his most holy worde.

The holy scripture maketh mention of a sinne agaynst the There is a sin [...] holy ghoste. holy ghost, which sin can not be forgeuē neither in this world nor in the world to com: And this maketh many [...] vnquiet in their heartes & consciences: for some there be which euer be afraide least they haue cōmitted that same sinne agaynst the holy gost, which is irremissible. Therfore som say, I cannot tel whether I haue sinned against the holy ghoste or not: if [...] haue cōmitted that sinne, I know I shalbe damned. But I tel you what ye shal do, despaire not of the mercy of god, for it is immeasurable. I can not denye but there is a sin against the VVe can not [...] against the holy ghost. holy ghost which is [...], but we can not iudge of it [...] hand, we can not tell which man hath [...] y ^t sinne or not, as long as he is [...]: but whan he is oues gone, thā I can iudge whether he sinned against the holy ghost or not. As now I can iudge that Nero, Saul, and Iubas and such like, that died in [...] and wickednes, didde committe this syn against the holy ghost: for they were wicked & continued in their wickednes still to the [...] ende, they made an end in their [...]: but we can not iudge whether one of vs sin this sinne against the holy ghost or not: for though a man be wicked at this time, yet he may [...] & leue his wickednes, to morow, and so not commit that syn against the holy ghost. [Page] Our [...] Christ pronounced against the scribes and pha­riseis, that they had committed that synne againste the holye ghost: because he knew their heartes, he knew that thei wold Christe [...] the heartes of the phari­seis. still abide in their wickednesse, to the very end of their liues. But we can not pronounce this sentence againste any man, for we know not the heartes of men: he that synned nowe, peraduenture shall be turned to morowe, and leaue his syn­nes, and so be saued. Further, the promyses of Christ [...] Christs pro mises are generall. sauiour are generall, they pertayne to all mankynd: he made a generall proclamation, sayenge: Qui credit in me, habet vitam aeternam, Who so euer beleueth in me, hathe euerla­styng lyfe. Lykewise sainct Paule saythe: Gratia [...] supta peccatum, The grace and [...] of God excedeth far our synnes. Therfore let vs euer thynke and beleue that the grace of God his mercye and goodnesse excedeth our sinnes. Ite consider what Christ saith with his owne mouth: Venite ad me omnes qui laboratis. &c. Come to me all ye that labor Math. 11. & are laden, & I will ease you. Mark here he sayth: Come all Christ cal­leth all [...] go him. ye: wherfore than should any body despaire, or [...] out him self from these promises of Christ which be generall and per­taine to the hole world? For he saith, Come all vnto me, And then againe he saith, Refocillabo vos, I will [...] you­you shall be [...] from the burthens of your sinnes. Ther­fore as I sayde before, he that is blasphemous and obstinate wicked, and abydeth in his wickednesse [...] to the very end, he synneth against the holy ghost, as S. Augustine and all other godly writers doo affirme: but he that leaueth his wic­kednesse To conty [...] in syn to the ende is to synne against the holy ghost. and synnes, is content to amende his lyfe, and than beleuyng in Christ, seketh saluation and euerlastyng life by hym: no doubt that man or [...] who soeuer they be, shal be saued: for they feede vpon Christ, vpon that meate that God the Father, this feast maker, hath prepared for all his gestes.

You haue heard now who is the maker of this feast or ban ket: and agayn you haue hearde what meate is prepared for the gestes, what a costly dy she the housefather hath ordeyned at the wedding of his [...]. But nowe ye know that where there be great dyshes and delicate fare: there be cōmonly pre­pared certain sauses, whiche shall geue men a great [...] and [Page 56] appetite to their [...], as mustard, viniger, and [...] sauses. So this feast, this costely dishe, hath his sauses: what be they: Mary the crosse, affliction, tribulation, persecution, [...] me at [...] haue [...] sauce. & all maner of [...]: for like as sauses make [...] the sto­macke, to receiue meate, so affliction styrreth vp in vs a de­sire to Christe. For whan we be in [...] we are not hun gry, we care not for Christe: but whan we be in tribulation, and cast in prison thā we haue a desyre to him: thā we learn to call vpon him: than we hunger and thurst after hym, than we are desyrous to fede vpon him: as long as we be in health and prosperity, we care not for him: we be slouthful, we haue no stomacke at all, and therfore these sauses are verye neces­sary for vs: we haue a common saying amongest vs, whā we see a felow sturdy, lofty, and proude, men say, this is a sausye felowe: signifying him to be a highmynded felowe, which ta­keth [...] vpon him then he aught to doe, or his estate [...]: which thing no doute is naughte and yll: for euery one ought to be haue himselfe accordyng vnto his callyng and e­state: but he that wilbe a christen man, that intēdeth to come He that wil [...] to [...] must bee [...]. to heauen, must be a sausye felow: he must be well poudered with the sause of affliction, and tribulation, not with proude nes and stoutenes, but with miseries and calamities: for so it is written, omnes qui ple volunt, [...] in Christo persecuti­onem patientur, whosoeuer will liue godly in Christ, he shal haue persecution and miseries, he shall haue sause enough to his meate. Agayn our sauiour saith, qui vult meus esse disci­pulus, abnegat semetipsum & tollat crucem suam & [...] me: He that will be my disciple must deny himselfe, and take his crosse vpon hym, and followe me. Is there anye man that wyll seede vppon me, that wyll eate my [...], and drynke my bloude? Abnegat semetipsum, Lette hym forsake hym­selfe. O thys is a greate matter, thys is a bytyng thynge: the deniyng of my owne wyll. As for an ensaumple. I see a faire woman, and [...] in my hearte an yll ap­petite to commit lecherye with her. I desyre to fulfyll my wanton luste wyth her. Here is my aypetite, my luste, my wyll: but what muste I doe? Marye I muste denye my [Page] self and folow Christ. What is that? I must not followe my VVe must [...] selues. owne desyre, but the wyll and pleasure of Christe. Nowe what sayeth he? Non fornicaberis, non adulte raberis, Thou shalt not be a hoore [...]: Thou shalt not be a wedlock [...] ker. Here I must [...] my self, and my wyll and geue place vnto his wil, abhorre and hate my own wil, yea and further more I must ernestly cal vpō him, that he wil geue me grace to withstande my owne luste and appetite, in all maner of thynges, whyche maye [...] agaynste [...] wyll: as when a manne do the me wronge, taketh my lyuyng from me, or hurteth me in my good name and fame, my wyll is to a­uenge my selfe vpon hym, to doe hym a foule turne agayn: but what sayeth god? [...] vindictam ego retribuam, Unto VVe must leaue the reuenge to god. me (saith god) belongeth vengeance, I wyl recompence tho same. Nowe here I muste geue ouer my owne wyll and pleasure and obey hys wyll, thys I muste doe, yf I wyll feede vppon hym, yf I wyll come to heauen: but thys is a bytter thynge, a soure sause, a sharpe sause: Thys sause maketh a stomacke: for when I am [...] or wronged, or am in other tribulation, then I haue a greate desyre for hym, to feede vpon him, to be deliuered from trouble, and to attayne to [...] and ioye.

There is a learned man whiche hathe a saying, whiche The crosse [...] vs [...]. is moste true, he sayeth: Plus crux quam [...] ad Christum, The crosse and persecution brynge vs [...] to Christe then prosperitie and wealthe. Therfore Saint Peter sayeth: [...] sub [...] manum Dei, Hum­ble your selues vnder the myghtye hande of GOD: Looke what GOD layeth vppon you beare, it wyllyngly and humblye. But you wyll saye, I praye you tell me what is my [...] Aunswere. This that God layeth vppon you that same is your crosse: not that whiche you of your owne wylfulnesse laye vpon your selues. As there was a cer­tayne secte whyche were called Flagellarii, whyche scourged The [...] that men lay vpon themsel­ues is [...] Christes [...]. themselues wyth whyppes, tyll the bloude ranne from their bodies: thys was a crosse, but it was not the crosse of God, No no, he layde not that crosse vpon theym, they [...] it of theyr owne heade. Therfore looke what God [Page 68] layeth vppon me that [...] is my crosse, whiche I oughte to take in good parte, as when I fall in pouertye, or in mise­ries, I oughte to bee contente withall: whan my neighbour doth me wronge, taketh a waye my goods, robbeth me of my good name and fame, I shall beare it wyllynglye, conside­rynge that it is Goddes crosse, and that nothynge canne bee [...] us [...]. doone agaynste me wythoute hys permission. There falleth neuer a sparrow to the grounde withoute his permission: yea not a heare falleth from oure heade withoute hys wyll, Sceyng then that there is nothyng done wythoute hys wil, I oughte to beare this crosse whyche he layeth vppon me, wyllynglye withoute anye [...] or grudgynge. But I praye you consider these woordes of Saincte Peter well: Humiliamini sub potenti manum Dei, Humble your selfes vnder the mighty hande of GOD. Here Sainct Pe­ter signified vnto vs that GOD is a mighty GOD, which can take awaye the crosse from vs whan it [...] hym good Gods hād is [...]. yea and he canne sende patience in the myddes of all trouble and miseries. Saincte Paule that electe instrumente of God shewed a reason wherefore GOD layeth afflictions vpon vs saying: Corripimut à domino ne cum mundo con­demnemur, We are chastened of the Lorde leaste we should Thecause [...] bee condemned wyth the worlde: for you see by daylye ex­perience that the moste parte of wycked menne are luckye Christ lai­eth [...] those that be his. in thys worlde: they beare the swynge, all thynges goeth after theyr myndes, for GOD letteth them haue theyr pleasures here. And therfore there is a common sayinge, The more [...], the more lucky: but they that pertayne The [...] vvicked the more lucky. to God, that shall inherite euerlastyng lyfe: they must goe to the potte, they muste suffer here accordyng to that scripture: Iuditium à domo [...] incipit, the iudgemente of god begin­neth at the house of God: therefore it commeth of the good­nes of god whan we bee put to taste the sause of tribulation: for he doth it to a good end, namely that we should not be cō ­dēned with this wicked world: for these sauses are very good for vs, for they make vs more hūgry & lusty tocome to Christ and fede vpon him. And truely when it goeth well with vs, [Page] we forget Christ, our hearts and mindes are not vppon him: tis be t­ertaha [...] a [...]. therfore it is better to haue affliction then to be in prosperity. for ther is a comon [...], Vexatio dat intellectum, vexation geueth vnderstanding. Dauid that excellent king and Pro­phet saith, Bonum est mihi quod [...] me domine Lord saith he, it is good for me that thou hast pulled doune my sto­make, that thou hast hūbled [...]. But I pray you, what sause had Dauid? how was he humbled? Mary this, his owne [...] Dauid sauce to his meate [...] his daughter. After that, Absalon one other of his [...] killed his owne brother. And this was not inough, but his own sonne rose vp against him, and traiterously cast him out of his kingdome, and [...] his wife in the syght of all the people. Was not he vered? had he not sausses? Yes yes, yet for all that he cryeth not out agaynst God, he murmured not, but saith: Bonum est mihi quod humiliasti me, Lorde it is good for me that thou haste humbled me, that thou haste brought me lowe: therfore whan we bee in trouble, let vs be of good comfort, knowyng that God doothe it for the best. But for all that, the deuyll that olde serpent, the ennemye of mankynde doothe what he can daie and nyghte to bryng vs The [...] stil to ma­ke [...] for vs. to this sause, to caste vs into persecution, or other myseries, as it appered in the Gospell of Mathew, where oure Saui­our castyng hym oute of a manne, seyng that he coulde doo no more harme, he desyred Christ to geue hym leaue to goe into the swyne: and so he caste theim all into the sea. Where it appeareth, that the deuyll studieth and seekethe all maner of wayes to hurte vs, eyther in soule, or [...] bodye: But for all that, lette vs not despaire, but rather lyfte vp our heartes vnto GOD, desyryng his [...] and comforte, and no doubte whan we dooe so, he wyll healpe, To consi­der this, is comfor­table. he wyll eyther take awaye the calamities, or els mitigate them, or at the leaste wyse sende pacience into oure heartes, that we maye beare it wyllyngly.

Nowe you know at a great feast whan there is made a de­licate dyner, and the gueste fare well: at the end of the diner they haue [...]. certain [...], custardes swete, & deli­cate The [...] at [...]. things; so [...] we come to this diner, to this weddyng, [Page 67] and feede vpon Christ, and take his sauses which he hath pre­pared for vs: at the ende commeth the sweete meate, what is that? Mary remission of synnes and euerlastyng lyfe, suche ioy that no tonge can expresse, nor heart can thynke: whiche God hath prepared for all them that come to this diner, and fede vppon his sonne, and [...] of his sauses. And this is the end of this banket. This banket or mariage diner was made at the very beginnyng of the world, God made this mariage in paradise, & called the hole worlde vnto it, saying: Semen This mari­age vvas made in pa radise. multeris conteret caput [...], The seede of the woman shal vanquishe the head of the serpent: this was the first cal­lyng. And this calling stode vnto the faithful in as good stede as it doth vnto vs, which haue a more [...] callyng.

Afterwarde, almightie God called agayn with these wor­des, speakyng to Abraham, Ego ero Deus tuus & seminis Abraham vvas biddē to this ma riage. tui post te, I will be thy God, and thy seedes of thee. Nowe what is it to be our God? Mary to be our defender, our com­forter, our delyuerer and helper: who was Abrahams sede? Mary Christ the sonne of God, he was Abrahams seede: in hym and thorough hym, all the worlde shall be blessed, all that beleue in hym, al that come to this dyner and fede vpon hym. After that, all the prophetes their onely intent was to call the people to this weddyng. Nowe after the tyme was expired, which God had apointed, he said: Venite, parata sunt omnia, Come, all thinges are ready. But who are these cal­lers? The first was Iohn Baptiste, whyche not onely cal­led Iohn Bap­tist pointed to this meat with his [...]. with his mouthe, but also shewed with his fynger, that meate whyche GOD had prepared for the whole worlde. He sayth: Ecce agnus Dei qui tollit peccata mundi, Lo the Lambe of GOD that taketh away the synnes of the world. Item, Christ hym selfe called, sayinge: Venite ad me om­nes Math. xi. qui laboratis, Comme to me all ye that trauayle and la­boure, and I wyll refresshe you. Lykewise the Apostles cryed and called all the whole worlde, as it is written: Exiuit sonus eotum per vniuersam terram, Theyr sounde is gone thorough out all the worlde. But I praye you what thankes hadde they far theyr callynge? for theyr labour? Mary this, Iohn Baptiste was headed: Christe was [...] [Page] the Apostles were killed, this was their rewarde for The [...] that they haue which be the callers of [...] is a [...] les [...]. their labours. So all the preachers shall looke for none other rewarde: for no [...] they must be suffrers, they must taste of these sauses: their office is, Arguere mundum de peccato, to rebuke the world of synne, whiche no doubte is a thank­les occupation. [...] audiant montes [...] domini, That the high hilles, that is, greate [...] and lordes may heare the iudgementes of the Lorde: they muste spare no bodye, they must rebuke high and low whan they doo amisse, they must stryke [...] with the swoorde of Goddes woorde: which no doubte is a thanklesse ocupation: yet it muste be doone, for GOD will haue it so.

There be many men which be not so cruell as to persecute or to kyl the preachers of Gods worde: but whan they be cal­led to [...] vpon Christ, to come to this banket, to leaue their wicked liuings, than they begin to make their excuses, as it The excu ses that such vse to make as are loth to leaue their [...] appeered here in this gospell: Where the [...] sayd, I haue bought a [...], and I must nedes go and see it, I praye thee haue me excused. An other sayd: I haue bought fiue yoke of [...], and I goe to proue theym, I pray thee haue me excu­sed. The thirde sayde, I haue maried a wyfe, and therfore I can not comme: and these were their excuses. You muste take hede that you mystake not this text: for after y ^e [...] letter, it semeth as though no husbandman, no byer or sel­ler, [...] hede ye vnder this aright. nor maryed man, shall enter into the kyngdom of God: Therfore ye muste take heede, that ye vnderstande it aright. For to be a husbandmanne, to [...] a byer or seller, to bee a maryed manne, is a good thynge, and allowed of GOD: but the abuse of suche thynges is reproued husbandmanne, and maryed man euery one in his callynge, maye vse and doo the woorkes of his callynge: the husbande manne may goe to ploughe: they maye bye and sell. Item, menne may marye, but they may not sette theyr heartes vpon it. The husbandman maye not so applye his husbandrye, to sette asyde the hearynge of the woorde of GOD: for whanne he doothe so, he synneth damnably: for he more regardeth his [...], than GOD and his woorde: He hathe all luste and [...] in his husbandrye, whyche pleasure is [Page 58] [...]. As there be many husbandmē, which wil not come Husban­dry must not hold [...] from god. to [...], they make their excuses that they haue other [...], but this excusyng [...] naught: for cōmonly they go a­bout wicked matters, and yet they wold excuse them self, to make them selfes [...], or at the least way, they [...] their [...]. Which thing it self is a great wicked­nes: to do wickedly, & than [...] that same wickednesse: to neglect and despise Gods word, & thā to excuse such doings, like as these men do here in this gospell. The husbandman saith, I haue bought a ferme, [...] haue me excused: tho­ther saith, I haue bought fiue yoake of [...], I pray the [...] me excused: Now whā he cometh to the maried man: that same felow saith not, haue me excused, as the other say, but he onely saith, I cannot come. Where it is to be noted, that Themaried man saith he can not come. the affections of [...] lustes & concupiscence are the stron­gest aboue all the other: for there be some men whyche set al their heartes vpon voluptuousnes: they regard nothing els, neyther God nor his word: And therfore this maried man saith: I can not come: because his affections are more [...] and more vehement thā the other mens were: but what shall bee [...] rewarde whyche refuse to come? The housefather sayth: I say vnto you, that none of those men whiche were The re­vvarde of them that refuse to come. bydden, shall tast of my supper. With these wordes Christ our sauior teacheth vs, that all those that loue better world­ly thynges than GOD and his worde, shall bee shutte out from his supper, that is to say, from euerlastyng ioy and [...]: [...] it is a great matter to despyse Gods woorde, or the mynister of the same: for the office of preachynge is the office of saluation, it hathe warrantes in Scripture, it is grounded vpon Gods worde. [...] Paule to the Romai­nes Saint Pau­les [...] on. maketh a gradation of suche wyse: Omnis quicun (que) [...] no men domini saluabitur, quomodo ergo inuoca­bunt in quem nō [...], [...] quomodo credent [...] quem non [...]? That is to say, who soeuer shall [...] on the name of the Lord shalbe saued: but how shal they call vpon hym, in whom they beleue not? how shal they beleue on him of whom they haue not herd? How shal thei heare without a [...]? And how shal they [...] except they be set? At the [Page] length be concludeth sayeng, Fi les ex [...] faith commeth by hearyng: where ye may perceiue how necessarye a thyng it is, to heare gods word, and how needefull a thing it is to haue preachers, which may teach vs the worde of god: for by [...] we must come to faith, thorough faithe we must bee instified. And therfore Christe saieth himselfe: Qui credit in me, habet vitam aeternam, he that beleueth in me hath eucrla styng lyfe. When we heare gods worde by the preacher, and beleue that same, then we shall be saued: for s. Paule sayeth. Euangelium est potentia dei ad salutem omm credenti, the gospel is the power of god vnto saluation, to all that beleue: the gospel preached is gods power to the saluation of all be­leuers: The com [...] of the [...] of prea ching. this is a greate commendation of this [...] of prea­chyng, therfore we ought not to despise it, or little regarde it: for it is gods instrument whereby he worketh faith in oure heartes. Our Sauiour saith to Nicodeme: Nisi quis renatus [...] 3. fuerit, except a man be borne a new, he can not see the king­dome of god. But how commeth this regeneration? by hea­ryng and beleuyng of the worde of god: for so saith s. Peter Renati non ex semine mortali corruptibili, we are borne a newe, not of mortall seede, but of immortall by the word of god. Likewise Paule sayth in an other place: Visum est deo per [...] predicationis saluos facore [...], It plea­sed god to saue the beleuers thorough the foolishnes of prea­chyng. But peraduenture you will say. What? shall a prea­cher teach foolishnes? No not so, the preacher when he is a right preacher, he preacheth not foolishnes, but he preacheth The vvorld [...] vvord of god to bee foolishnes. the word of god: but it is taken for foolishnes, the worlde e­stemeth it for a trifyll: but howsoeuer the world estemeth it, S. Paule sayeth that god will saue hys thorough it.

Here I myghte take occasion to inueigh agaynste those whiche little regarde the office of preachyng which are wont to say, what nede we such prechings euery day? Haue I not syue wyttes, I know as well what is good or yll, as he doth that preacheth. But I tel thee my friende: be not to hasty, for whā thou hast nothyng to follow but thy syue wyttes, thou Dauid [...] not his [...] vvittes shalte goe to the deuyll wyth them: Dauid that holye Pro­phete saide not so, he trusted not his fiue wittes, but he said. [Page 69] Lucerna pedibus meis verbum tuum domine, Lord thy word is a candell vnto my feete: here we learne not to despise the worde of god, but highly to esteme it, and reuerently to heare it: for y ^t holy day is ordeined, & apointed to none other thing, but y ^t we should at that day, heare the word of god, & exercyse our selues in al godlines: but there be some which think that this day is ordeyned only for feastyng, drinking, or gaming, or such foolishnes, but they be much deceiued: this daye was The right vse of the holy daies. apointed of god, that we should heare his worde, and learne his lawes, and so serue him: but I dare say, the deuyll hathe no dayes so muche seruice as vpon sondayes or holye dayes, which sondaies are apointed to preaching, and to heare gods most holy worde: therfore god saith not only in his commaū dements that we shall abstayne from working, but he sayth, sanctificabis, thou shalt halow: so that holyday keping is no­thing els, but to abstein from good workes, and to do better workes, that is to come together, and celebrate the commu­nion Holydaies [...]. together, and visite the sicke bodies, these are holy dais workes: And for that ende god commaunded vs, to abstayne frō bodily works, y ^t we might be more mete & apt to do those workes, which he hath apointed vnto vs, namely to fede our soules with his worde, to remember his benefites, & to geue him thankes, and to cal vpon him. So that the holy day may be called a mariage daye wherein we are maried vnto god, which day is very nedeful to be kept. The foolishe common people, thinketh it to be a belly [...] day, and so they make All mis [...] begin [...] on the holy [...]. it a [...] daye: there is no wickednes, no rebellion, no [...], but she hath most commonly her beginning vpō the holy day. We read a story in the 15. chapiter of the booke of y ^t Numbers, That there was a [...] which gathered sticks Nume. 15. vpō the Sabboth day, he was a [...] of gods ordinances and lawes: like as they that now a dayes, go about other bu­sines, whan they should heare the worde of God, and come to the common prayer, whiche felowes truelye haue nede of sauce, to be made more lustier to come and fede vpon Christ than they be. Now Moses and the people consulted with the lord, what they should do, how thei should punish that felow which had so transgressed the Saboth day: he shall dye sayth [Page] god. which thing is an ensample for vs to take [...], that we transgresse not the law of the Sabboth day: for though God punish vs not by and by, as this man was punished, yet he God vvil pu [...] one day. is the very self same god, that he was before: and wil punish one day eyther here, or els in the other worlde: where the pu­nishment shalbe euerlasting. Likewise in the 17. chapiter of the prophet Hieremy, god threateneth his fearefull wrath Hie. 17. & anger vnto those which do [...] his sabboth day. Again he promiseth his fauour, and all prosperity to them that will kepe the holy dayes, sayeng: princes and kynges shal go tho­rough thy gates, that is to say: thou shalt be in prosperity in wealth and greate estimation amongest thy neighbours. A­gayn, yf ye will not kepe my sabboth day, I will kyndell a Plagues [...] such as [...]. fyre in your gates, that is to saye: I will destroy you, I wyll bryng you to naught, and burne your cities with fire. These wordes pertain as well vnto vs at this tyme, as they pertai­ned to them at their tyme: for god hateth the dishallowyng of the Saboth, as wel now as then: for he is and remaineth stil the old god: he wil haue vs to kepe his Saboth, as well now as then: for vpon the Saboth day goddes sede plough goeth: The saboth day is gods plowing day. that is to say, y ^t ministery of his word is executed, for the mi­nistryng of gods worde is gods plough. Now vpon sondaies god sendeth his husbandinen to come and tyll, he [...] his callers, to come and cal to the wedding, to bydde the gestes, that is, all the world to come to that supper. Therfore for the reuerence of god consider these things, consider who calleth, namely god: consider againe who be the gestes, all ye? Ther­fore I cal you in gods name, com to this supper, halow y ^t sa­both day: that is, do your holy day work, com to [...] supper, for this day was [...] of god to that ende that his word should be taught and heard: preferre not your owne busines therfore before the hearing of the worde of god. Remember the story of that man which gathered stickes vpon the holye day: and was put to death by the consente of god: where god shewed himselfe not a cruell god: but he woulde geue a war­nyng vnto the whole worlde by that man, that all the world should kepe holy his Saboth day.

The almighty euerliuyng god geue vs grace to liue so in [Page 64] this miserable worlde, that we maye at the ende come to the great Sabboth day, where there shalbe euerlastyng ioye and gladnes.

Amen.

The seconde Sermon of Maister Latymers. Math. 5.

VIdens autem Iesus turbas ascendit in montem & cum [...]. &c. When Jesus saw the people he went vp into a mountaine, and whan he was sette downe, his disciples came vnto him, and he opened his mouthe, and taughte them saying: Blessed are the poore in spirite.

Derely beloued in our sauiour Christ, I haue to tel you at this present tyme of a certaine pylgrimage, which maye bee called the christen mans pylgrimage: but ye shall not thinke that I wyl speke of the popish pilgrimage, whiche we were wont to vse in times past: in running hither & thither to M. John Shorne, or to our lady of [...]. No no, I wil not speak of such [...], but I wil speake of such a pylgri mage, which our sauiour Christ himself taughte vs, beyng here present w ^t vs, with his owne mouth. Therfore whosoe­uer wil come to the eternal [...] must go that pilgrimage, els he shal neuer attaine thervnto. Cum vidisset autem [...]. [...] When he saw the people. It apeared by thend of the 4. of Math. that our sauiour had walked thoroughout all Gali­lee: & had don many miracles: so that the same of him wēt tho roughout al the [...]: And there gathered a great nūber of people together to here him: he seyng the people how hungry they were, conueied himselfe into a [...] place: & his disci­ples came vnto him, and he taught [...], but not only y ^t dis­ciples but also the whole people. For Luke saith: docebat au­diēte populo, he preached y ^t people hering it. [...] & turba ad­mirabitur [...] doctrina illi, and y ^t people meruailed because of his doctrine: how could they maruel if they had not heard it. So it appeareth that Christe made his sermon not onelye to his disciples, but also to the whole people, yet speciallye he taught his disciples, to that end that they might teach after­wardes to others, for he taught them such doctrin whiche he would haue taught al the whole worlde, therfore he so dili­gently taughte them for though he made many sermons, yet [Page] these. ii. sermons, the one in Mathew, and the other in John ought to be regarded moste aboue all others: for they con­teyne [...] ser. mōs vvher in is contei ned the summe of a christians life. the summe of a christian mans lyfe. Nowe our saui­our seyng them so hungry, what dothe he? The Euange­list saith: A peruit os suum, he opened his mouth and taught them: Oure sauiour dyd not onely sende out his apostles [...] preache and teache the people, but also he opened his owne mouth, and taught the people his owne selfe. Which acte of our sautor, is to the reproch of our lordly prelates: which in a maner disdaine to preache theym selues, in their owne persons, but they thynke it to be ynough to haue one or two pertainyng vnto them, whiche preache in [...] drioces, they them selues beyng occupied in worldly busynesse: our Sa­uiour dyd not so, he opened his owne mouthe, and taughte the people. Certainly this ensample of our Sauiour ought [...] prela tes be not [...] than [...]. better to be considered of our prelates than it is: for they be not better than Christ was. Christ hath sent them, and giuē vnto them a Commission to preache: wherfore disdain they than to open their mouth, and teache the people? seing that our sauiour hym self taught: how will they be excused [...] they shall make accompt for their doynges? What shall be their reward for their slouthfulnesse? No doubt euerlasting damnation hangeth ouer their heades.

Nowe our sauiour openyng his mouthe, what taught he them? Mary he taught them a pilgremage, the christen mās pilgremage: And this is a good and true pilgremage that he Christ tea­cheth men to [...] on [...]. mage. taught, for this pilgremage standeth not in runnyng hither and thither: No no, this is a right pilgremage, but there is strange geare in it [...] such geare, that yf I should say it of my owne head, you would not beleue me, you wold saye I lye: for it agreeth not with oure mother witte, we can not compasse this geare with our naturall wit: therfore we must consider who speaketh it, and so captiuate oure reason and witte, to the wisedom of God. Now Christ the eternall son of God, he teacheth vs this pilgremage: Of which god the father him selfe saythe: Hic est [...] meus dilectus, in quo mihi bene complacitum est, ipsum audite: This is my well beloued sonne, in whome I am pleased, heare hym. Seyng [Page 71] than that the almightye god commaunded vs to heare hym, VVe must not light­ly regarde [...] doctrine. we ought not to regarde his doctrine litle, to esteeme and va­lue it for nothyng: but most highly esteme it as the vnfalli­ble worde of god. Now what saith he? Beati [...] spititu quoniam ipsorum est regnum coelorum, Blessed be the poore in the spirite, for theirs is the kyngdome of heauen. &c. I en­tend to be very short, els I could not haue time to go thorow all thynges that partayne to thys pilgremage. This is a pil­gremage A pilgre­mage of [...], dayes [...], or. [...]. miles. of viii. myles or of. viii. dayes iournies, al thinges that partayne vnto it are comprehended in viii. pointes. Our sauiour sayth, Beati pauperis, Blessed be the poore, this is contrarye to oure reason: for who would thynke pouertye to be a blessednes: who is that wold not rather be ryche than poore? to be riche is a blessednes in our eies, to be poore is an vnhappines in our myndes: but we must subdue our iudge­mentes. We esteme it to be a cursednes to be poore: wel, our sautour sayeth Blessed are the poore: Luke hath no more but these wordes, Mathew addeth Spiritu in y ^t spirit. These viii. To saye that po. [...] is a blessed­nes, is a paradox. miles, or dais [...], may be called Paradoxa that is to say, [...], incredible, & vnbeleuable sayinges: for if Christ had not spoken it hymself, who should haue beleued it? for we see dayly before our eyes, what a miserable thyng is pouerty therfore oure nature is euer giuen to auoide pouerty, and to come to ryches. But Christ saith, Beati pauperes, Blessed bee the poore in spirit, for the kingdom of heauen is theirs.

The kyngdome of heauen is taken sometymes for the [...] The king dome of heauen ta ken for the office of prea­ching. [...] of preaching, as when he compared the kingdom of hea­uen to a net that catched good & bad fyshes, there he meaneth the office of preachyng: somtimes it is taken for eternal [...], which Christ our sauiour merited for vs. When John Baptist sendeth his disciples vnto Christe to aske him whe­ther he be Christe or not, he tolde them what miracles he had The pore be [...] to heare the worde of God. done, and amongest other thinges he said, Pauperes [...] the poore heare the gospel, meanyng that the poore be more wylling to heare the gospel: they take more pain in hea ring gods worde then the ryche doe, for the riche commonlye leste regarde the gospel. Looke thoroughout al England, and pou shall fynde it so. Lykewise he sayeth by the Prophete, [...], [Page] Euangelizandum pauperibus misit me, He hathe sente me is preache the Gospell vnto the poore, because the poore hath more pleasure in it: the riche men cōmonly regard it for no­thing: therfore it is a wonderful thing that such terrible thin­ges are written of rich men, and yet we seke al to be riche, & cal them blessed & happy that be so. But ye herd vpon sonday It is met [...] that men be so desirous to be rich last was, howe that these riche fermers made their excuses: they would not come to the banquet which God had prepa­red for them, because their richesse dyd lette them: therefor rychesse are called [...] in scripture. As for an ensample: There be two wais to a town, the one is playn and straight, thother is full of thornes. Nowe he that [...] the plain way shall sooner come to his [...] ende, than be that goeth the A good si­militude and mere to be mar ked. thorny way: So it is more easyer without ryches to come to hauen than with riches: but our nature is so corrupt that we euer desire that thing that may do vs harme. I wyll not say but men may haue riches, & many good men haue had great Marke this you riche men richesse, yet riches must be had cum tremore, with feare: for it is a dangerous thing to haue them: they be but burthens, they that haue them be but [...] and [...] ouer the, they must make accompte for them. And therefore aboue all thynges ryche men must haue in [...] memorie this scrip­ture: [...] si affluant nolite cor apponere, Whan riches come vpon you, set not your hartes vpon them: vse them to such ende as God hath appointed: with your copie helpe the The ende vvhy [...] is ge uen to me [...] of the poore miserable people: and this is our [...] to do. For he that hath riches and helpeth not the pore with­all, but layeth them vp for him self: he is a thefe before god, There be theues that get their good des [...] though he do come rightly and [...] by his goodes: for he doth not his [...]: he withdraweth that from the poore that [...] vnto them, for god requireth of the riche to releue and helpe the poore with his richesse: when he nowe dooth it not, the writers call him a thefe. Here ye se what a burthen it is to haue riches, therfore let vs not be so gredy ouer them: and when we haue them, [...] vs remembre that we bee but what sort of poore be blessed gods stuardes and [...] of his treasures.

You must mark here, that our [...] whan he saith, Bles­sed [...]: he [...] not the friers pouertie, that [Page 72] same wilfull pouertie: but if you be come to pouertie for con­fessing of Christ, than thou art blessed. Againe, I am a ryche man, the fire cometh & taketh away my riches. As Job was a rich man, but what hapned? his enemy came & toke away altogither: so we may this day be rich, and to morow we may be beggers: for the riches be chāccable vnto vs, but not vnto god: for God knoweth whā & to whō he wil geue thē or take them away again. Now whan I come to [...] by chāce, so that god sendeth pouertie vnto me: thā I am blessed whā I take pouertie wel without grndging. And therfore he added Spirita, in spirite, y ^t is, to take it in good part with a faithful [...], knowing that god sendeth y ^t same vnto [...]: so that whā we come to [...] by suche chaunces, or by persecutions, so that I [...] not awaye my goodes wilfully as the [...]) which was a leauing of riches deuised by their own min des: but els he that dothe his busines accordyng vnto his [...], and than god [...] him with pouertie, let him take it with ioy and gladnes: for these blessings which Christ pro­mised How po­uerty is a blelsing and how not. vnto vs here in this gospel, shall light vpon him, ther­fore take it so, that pouertie is a blessyng whan she is taken with a faithfull hert, [...] in dede it is to no purpose, except it procede out of faith. Be not egre therfore to haue riches, and when ye haue them, that god sendeth them, set not to muche by them. For Christ saith: it is hard for a rich man to come to heauen, speaking of those which set their herts vpon riches: Hovv rich men are [...] which men in dede be very idolaters: for they put their hope trust and [...] in them, so that what so euer shal happē, they thynke they wil escape hauyng money, & so they make money their god, which is a most wicked and abhominable thing in the sight of y ^t Lord. For god wold haue vs to hang vpon hym, to trust in hym, be we poore or riche: If we be riche, we shuld not set our hearts vpon riches: if we be poore we should comfort our selues with this Scripture, Non est inopia timentibus cum They that feare hym shal not lacke.

Now the seconde myle or days iorney in this pilgremage The [...] dais [...] or mile. is this: Beati qui logent, quoniam ipsi consolabuntur, Bles­sed are thei that mourne, for they shal haue comfort. we after our reason esteme thē happy y ^t can make mery in this world; [Page] but our sauiour contrarywise pronounceth them blessed that mourne and wepe in this worlde. We seeke all to be in that case that we might laughe and be mery, for we thinke that to be a great blessednes: but our sauiour pronounceth them bles­sed that [...]. And therfore scripture saith, Melius est ire ad domum [...], quam ad [...], It is better to goe to the mournyng house, than to the house of banquetting: for be that goeth to sicke folkes, it shalbee a good [...], it shall make hym to consider the fragilitie and weakenes of mankynde, and so styrre hym vppe to make redye, and not to set much by this world. S. Paule speaketh of two manner of sorowfulnes, the one is worldly, y ^t other is ghostly, the world lye sorowfulnes is withoute faithe: as the wicked [...] they weepe they are sorowfull: yet this comfort of which Christe VVhit mourning it is that maketh blessed. here speaketh is not promised vnto them. [...] wepte whau Iacob begiled him, but his weping was without faith. Tru­lye happye are those that haue muche occasion to weepe and [...]: for Vexatio dat intellectum, vexation and trouble ma­keth vs to know ourselfes, and techeth vs to leaue sinne and wickednes. There be many which be in great [...], shut out of their houses, or in syckenes, or other trouble: they shall comfort themselues with this blessyng, which Christ our sa­uiour promised vnto them, namely they shalbe sure that they shall haue comfort, and [...] of their miseries, for he will not suffer them to be further tempted then they shalbee able to beare: and then in the ende they shall haue euerlasting cō ­fort. It is a notable answer that Abraham maketh to the rich­man, when he lay in hellish fyre, My sonne (saith he) [...] bona in vita, [...] hast receiued thy good dayes in thy lyfes tyme, now thou shalt be punished: But Lazarus hathe had miseries, and calamities: and therefore he shall bee comforted VVe must go frome sorovve to ioy, and not from one [...] to an other. now. So we must learne to be contente to goe from weping to laughyng, from sorowe [...] felicity: but we [...] first suffer here, we may not go from the one felicity to the o­ther: therfore s. Hierome saieth, that he is a delicate [...] that wyll not suffer sometymes miseries and calamities. Therfore let vs be content with it, let vs beare them with a saithfull heart, elswe shall not attaine to this comforte, for [Page 73] the miseries that the godlesse haue, operantur [...], they worke their owne destruction, and cuerlastyng perdition: sor they can not beare them as they ought to doe: they murmure The [...] of [...]. and crye out agaynste god: but the godly whan he is in mise­ries he taketh greate profite by it, for miseries dryue hym to leaue synne and wickednes: and to repent for that which he hathe [...] agaynste god. Here you maye perceiue nowe that they that wyll haue comforte muste goe to that pylgrimage, they must taste miseries, and so at the ende they shall haue e­uerlastyng comforte.

The thirde mile or dayes iourney is this. Beati mites [...] The third mile or dais iour­ney. niam inheritabunt terram, Blessed be the [...] for they shal inherite the land. This meekenes is such a thing y ^t whosoe­uer hath her, can be quiet in al thinges: [...] that hath her wyl not auenge hymselfe. But ye must know there bee two ma­ner [...] ma­ner of [...], the one lauful and the o­ther [...]. of [...]. There is a priuate vengeance, & there is a publique vengeance, the publique vengeaunce is allowed of God: the priuate is forbidden, for god sayeth to euery [...] man, Mihi vindictam ego [...], Let me haue the ven­geaunce, and I wyll rewarde it. Whan anye man dothe me wronge, I shall or may not auenge me, nor yet desyre in my hearte to be auenged vpon hym, I beyng a priuate man and not a [...]. But there is a publike vengeaunce, that is the magistrates, they must see that wrong doers be punished, and rewarded accordyng to their misbehaueouis. But I maye not auenge my selfe. For I am blessed when my good is taken from me wrongfully, and I take it well. For Christ sayeth in [...], they shall inherite the lande, he that for goddes sake leaueth hys lande, or his gooddes: he shall inherite the lande: so he shall with leuyng the lande in­herite the lande: but what shall I doe when my good is ta­ken from me? Aunswere, goe to goddes promises, whyche are [...] accipiet, he shall receiue it agayn hundreth VVe must goo to god [...]. folde. The publike vengeauuce is committed vnto the magi­strates, God [...] vnto [...] to punishe the trans­gressoures: and again the [...] or [...] ought so o­bey, and to suffer the punishment which the magistrates shal lay vpon him: for so it is written, [...] malum [...] [Page] pull. Thou shalt take awaye the yll from amongest the peo­ple. So ye heare how that we maye not auenge oure selues when anye man doeth vs wrong: yet for al that, this taketh not away the liberty of the vse of the law. for a christian man maye go to the law, and seke remedy, yet we must take hede that we go not to auenge oure selues vppon our neighbour, with a vengeable hearte: nor yet should we not go with a [...] hearte, to gette ought [...] our neighbour: elles it is lauful to vse the law whā it is done with a charitable heart. A [...] man may go to the law but how? As it is laufull for me beyng sick to go to the phisicion with­out breach of my fayth to godward: but yf I should go to the phisition in [...] of God, then this goyng were a wicked goyng. So I say, when we wil go to the law, we muste be­ware that it be done charitably, not with a vengeable mynd: for whosoeuer [...] to be auenged he shall not be blessed of god. Agayne whosoeuer suffreth wronge at hys neighbours hande, and taketh it willyngly, he shalbe blessed of god.

An ensample we haue in Ioseph: his brethren solde hym The [...] ple of [...] seph to be folowed of vs. and handled him most cruelly and tyrannously, what did he? he toke it wyllyngly without any reuengement: what dyd god? Mary he fulfilled his promise, inheritabunt terram, they shall inherite the lande. Therfore he made him lorde ouer al Egipt, this did god, and so he wyll do vnto vs: but our heart is so poysoned with the poison of malice, that we thynke we shoulde be vndone, when we should not auenge our selues, but they that haue the spirite of god, and to whom these bles­synges pertayne, they [...] charitable, and yet vse the law when necessitie shall [...] so, but they wyll doe it wyth a godlye mynde.

[...], they shall inherite the lande: some [...] the lande for eternall lyfe, but it maye bee vnderstanded of thys [...] to: for they that be pacient and beare and suffer, God wyll rewarde them here in this world and yonder to. Now ye haue hearde what we shall haue when we be meeke spiri­ted: let vs therfore set aside all stubburnes, al vengeance ha­tred and malice, one against another: so that we may obtain The [...]. mile or [...]. that land which Christ promised vs. Beati qui [...] & [...] unt [...] quoniam [...], Blessed bee they that [Page 74] hungre & thurst after rightuousnes, for they shalbe [...]. These wordes be [...] diuersty: it may be [...] so,Blessed be they that hunger and thurst that is to say, that haue so great desyre to rightuousnes, as a hungry man hath to his meate and drynke. Some [...] it of the iustice of the soule: for the faithfull be euer hungry, they euer thynke they be not well, they be [...] behind the hande: and so do not y ^t hypocrites, for they haue opera supererogationis [...] haue [...] haue [...] sell. so much that they are able to sell vnto other men to: & brynge them to heauen: But I will [...] these wordes so. They that hunger, [...] they that [...] wrong: for when a man suf­fereth wrong and [...], he hungreth and thirsteth to haue iustice, to come to his right: for it is a common saying, amon­gest This sense [...] to [...], and i ther fore [...]. the people The law is ended as the [...] is frended. Now he that is so iniured and wronged and hath a godlye hunger and thurst to rightuousnes, he shalbe satisfied in this world, and in the worlde to come he shal haue [...] life. En­samples we haue in scripture. Ioseph whan he was solde to [...] that great man, he was a fayre young [...]: now his [...] Potiphars wife, seyng his beauty, [...] her loue vpon hym, in so much that he could be no where but she came after him: but Iosephe [...] God [...] her, and would not committe with her the filthye acte of [...]. What foloweth, she wente by and by and made an oute crye & accused hym, as thoughe he would haue [...] her. So at the length Ioseph was cast into prison, where he hungerd & thurst after rightuousnes, after [...],y ^t is he was desiroꝰ [...] gred [...] righteous [...]. to haue his right: yet for al y ^t he toke y ^e mater wel & godly, he sought not for vengeance: we in our own folishnes & mother wittes esteeme them blessed, that can [...] the matter so, that the law may go with them, that they may haue theouer [...]: they are called blessed which [...] the swinge, which are not exercised with trouble. I remember I red once a [...] of a [...] bis­shop. bishop which came to a rich mans house, where he had good [...], and the goodman in the house she wed hym all his ry­ches and prosperities, his goodly wife & his faire children: in [...]: they lacked nothing at all, he himselfe hadde [...] bene sicke: the [...] hearyng that, thought in hys mynde [Page] no doute god is not here: and so commaunded his seruaunte to make redy the horses, and by and by wente [...] way. when he came a little far of from the house, he sendeth his mā back again to fetch a booke, which was forgotten behynde. when the seruant came the house was sunke. So we see that world­ly prosperity maketh vs to forget god, and in the ende to bee [...]. [...] that holy man when he serued Laban his vn cle and father in lawe, what wronges had he? how vniuste­lye delte Laban with him? No dout he had great hunger and thurste after rightuousnes: therfore God satisfied hys appe­tite, for he blessed hym, and enriched hym wonderfullye, a­gainste [...] thir [...] after [...]. [...] mynde. There be few of suche seruauntes now a dayes as [...] was: and though he had a wicked mai­ster, yet he serued hym [...]: I woulde wishe all seruauntes would follow the ensample of [...]. This I speake to make you patient in tribulation, and to [...] vp in you a hunger and thurst after rightuousnes: you heare howe [...] was blessed in bearyng godly the [...] which that foolish wo­man did vnto him.

Dauid also [...] what good [...] dydde he vnto kynge Dauid hū. [...] nes. Saule? yet Saule wente aboute to destroye hym, thynke ye not Dauid [...] and thirsted after rightuousenes? [...] he dydde, yet he might haue [...] himselfe, but he wold not: for he had this [...] of which Christ our [...] speaketh here, And so consequently [...] the land ac­cordyng vnto his promise.

Beati [...] quoniam ipsi [...], The [...] mile or dais iour ney. Blessed be the mercifull for they shall obtayne mer­cye. I wyll not tarye longe herein, you knowe whyche bee the workes of mercye. I was hungry sayeth Christe, I was naked. Mathew 25. There is a ghostely mercy: whiche is, to admonish them that bee in erroures: to brynge theym to the righte waye. Item to forgeue them that doe me wronge, this is a mercye, and a needefull mercye: and therefore they that wylbee cruell here, so that they wyll not forgeue vn­to theyr neyghboures theyr faultes, lette theym not looke [...] must be merciful for [...] at Goddes [...]. For we muste bee mer­cyfull, louynge, and comfortable towardes our neighbour [Page 75] whan we will obtain mercy at gods hands. But this semeth now as though malefactors ought not to be put to death, be­cause god requireth mercye. Syr you muste vnderstand that god requireth priuate mercye, so that priuate men one shall forgeue vnto the other: but it is an other matter with the ma­gistrates, the kyng and all other magistrates are goddes offi­cers, they must do accordyng as god requireth them to do. he saith: Auferes [...] medio populi, nec mise reberis ei, thou shalt take away, thou shalte roote out the yll, (them that bee malefactours) from amongest the people: and shewe not mer­cy Magistrats may not [...] mer­cy in iudge ment. vnto them. Here were a place to intreat of ministring of iustice, if the audience were thereafter: how iustices of peace and other magistrates ought not to be bolsterers and [...] with wickednes, but punish the malefactours accordyng to their deserts: Vae qui iustificatis impium, wo be vnto you that iustifye the wicked: to iustifye the wicked, is not to punishe the [...]: Et qui iustificat impium & que [...] iustum am Alesson for iustices. [...] abominabiles coram domino, he that iustifieth the wyc­ked, and he that condemneth the iuste, they are bothe wicked and abhominable before the lord. So that magistrates ought to punish sinne and wyckednes, but priuate men, one ought to shew mercy vnto another: that is, he ought to forgeue [...] any man hathe done him harme: and so he shall haue mercy at gods hande.

[...] mundi corde quoniam ipse videbunt deum, Blessed be the cleane of heart: for they shall see god. By these words we may perceiue that we shall not looke to see god, to see our The sixt mile ordais iourney. felicity, whan we be impure of hearte. We can not come to that inspeakable ioy and felicity which god hath prepared for his, except we be cleane in our hearts: therfore Dauid know yng that lesson, saith vnto god: Cor mundum crea in me de­us. O god make cleane my hearte within me. But ye wyll aske howe shall our heartes be purified and cleansed. Aun­swer, Fide purificantur corda, thorough faithe the heartes of Faithe puri [...] the heart. menne muste be cleansed. They that heare God des woorde and beleue that same to be true, and lyue after it, theyr hear­tes shalbee purified, and so they shall see GOD.

There be two manner of seeyng of GOD: as longe as [Page] we bee here, we muste see hym by saythe, in beleuynge in God is sene here by [...] this [...] face to face hym: [...] we shall see hym face to face howe [...] is, ther­fore [...] here, and see there. And so it appeareth, that he that wyll not heare goddes word, and beleue the same, that hys hearte [...] be [...], he shal not see god.

Beati [...] quoniam ipse [...] Dei vocabuntur, Bles­sed be the peacemakers, for they shalbe called the chyldren of The [...]. God. Here is an other iourney. There is a law in [...]. where god sayeth: Non erit susurro nec [...] in popu [...]. There shall not bee a slaunderer or whisperer amongest you whiche are my people. But I tell you thys lawe is not kepte: for there bee a greate number of those whyche [...] wyth theyr tongues, as thoughe they woulde [...] into a mans bosome, but behynde hys backe or before other [...] be [...]. men they betraye hym, they lye vppon hym and doc all they canne to bryng hym out of estimation: these whisperess bee peacebreakers, and not peacemakers: for the [...] his [...] to passe thorough suche fellowes, there be many suche in Englande whiche tell false tales of others, to pro­mote [...] withall: these be the [...] of the diuell, and no doute the [...] many children in the worlde. I wyll shewe you an [...]: There was one [...] The history of [...] the [...]. [...], a seruaunte of Saule the kynge, he was [...] pastorum, the maister ouer his [...]. Whan Dauid flyeng from Saule, came to the [...] very hun­grye [...]. Reg. 22 and werye, and therfore desyred some [...], the [...] hauyng none other [...]: but [...] propositionis the holye bread: of that he gaue Dauid, and after that he gaue him the sworde of Gohath, whome Dauid hadde kylled before. Now thys Doeg beynge there at that tyme, what doeth he? lyke a [...] or [...] goeth to Saule the kynge and tolde hym, [...] the [...] had refreshed Dauid in hys iour­ney, and [...] geuen vnto hym the [...] of [...]: Saule hearyng that, beynge in a greate fury, sente for all the prie­stes and theyr wyfes and theyr chyldren and [...] them all. Thys Doeg nowe that [...] was not a peace maker, Doeg was a peace­breaker. but a peace breaker: and therefore not a [...] of GOD, but of the diuell. I coulde [...] you of [...] other [...], of [Page 76] other whisperers, for I haue knowen some in my tyme: but all suche are the chyldren of the [...], they are not Goddes [...]: for Christe our [...] called those Goddes chyl­dren, that are peacemakers, not them that cutte [...] throate. Seeyng nowe that it is so good a thynge to be a peacemaker: [...] all them that be [...] themselues to be peacemakers: let the [...] shew A [...] [...] to be peacemakers, when they [...] of contentions and [...] betwene their tenants: send for them & here theyr [...], and make hym that is faultye to bee [...], and so let them be peacemakers: but there be some gentlemen in England, which thinke themselues borne to nothyng [...] but to haue good cheere in thys worlde: [...] go a haukynge and huntyng: I would wishe they woulde [...] them selues rather to bee peacemakers, to counsayle and healpe A [...] for al [...]. poore men, and when they heare of any discord to be betwene neighbours and neighbours to set them together at [...]: this shoulde bee rather theyr exercise than banquettyng and spending the tyme in vayne: But they wyll [...], it is a great payne and labour to meddle in matters, to be a peacemaker. Syr you muste consider that it is a greate matter to bee a chylde of God: And therfore we ought to be contente to take paynes to be peacemakers, that we may be the chyldren of god. But in matters of religion we must take heede that we haue such a peace which may stande with god and his word: for it is better to haue no peace at all, then to haue it wyth the losse of gods worde. In the tyme of the sixe articles there Peace in po [...] not the right peace. was a Bishop whiche euer cryed vnity, vnity: but he would haue a [...] vnitie. Saint Paule to the [...] say­eth: [...] vnanimes, [...] of one mynde: but he addeth Secun­dum [...] Christum, accordyng to [...] Christe, that is, accordyng to gods holy word, els it were better warre than peace: we oughte neuer regard vnity so much that we wold or should forsake gods worde for her sake: when we were in [...] we agreed wel, because we were in the kingdom of the diuell, we were in blyndnes. In Turky we heare not of any discention amongest [...], for religions sake. The [...] now [...] haue no [...], because they be in [Page] blyndenesse. Whan the rebelles were vp in Norffolke and Deuonshire, they agreed all, there was no dissencion: but their peace was not Secundum [...] Christum, accordynge to Iesus Christ. Therfore S. [...] hath a [...] saying: Be not de [...] by the faire [...] of peace, Speciosum quidem nomen est pacis & pulchra opinio vnita­tis. sed [...] eam solam [...] Ecclesiae pacem esse quae Christi est, It is a goodly word peace, and a faire thing Unitie: but who doutes but this to be the onely ryght peace of the churche, which peace is after Christ, accordyng to his wordes? Therfore let vs set by vnitie, lette vs be geuen to loue and charitie: but so that it maye stande with godlines. For peace oughte not to be redeemed iactura veritatis, with VVe may not lose truth for peace. losse of the truthe: that we wold seke peace so much, that we should lose the truthe of Gods worde. Beati qui persecutio­nem patiuntur propter [...], Blessed be they that suffer The eight [...] iourney. persecution for rightuousnes sake: for theirs is the kyngdom of heauen. This is the last iourney, whan we be deman­ded of our faith, and examined, and afterwarde be forced to beleue as they wyl, whan we come to that poynte: Blessed are we whan we suffre rather all extremities than forsake the truth, yea we shall esteme it to be a great blessednes whā we [...] in suche trouble. And not onely this, but who [...] suffreth any thing for any maner of rightuousnes sake: bles­sed A questmō ­ger may be happy. is he, the questmonger doyng vprightly his duetie in dis­chargyng of his conscience: now he shal haue displeasure, happy is he: and he shall haue his rewarde of God.

Beati cum maledixerint vobis homines & dice. Blessed are ye whan men speake yll of you. [...] merces vestra multa est. &c. Be merie, because your reward is great in heauen. Nowe ye haue heard whiche is the way to hea­uen, what maner a pylgremage we must goe: Namely first by spirituall pouertie, by hunger and thirst after rightuous­nes, An itineral vvherin the way to hea uen is set forth plain [...]. by mekenes and lenitie, by wepyng and waylyng, by pitie and mercyfulnes. Item we muste haue a cleane hert: Item we must be peace makers: Item we muste suffre tri­bulation and affliction. Than shall the ende bee, Merces vestra [...] multa in coelis, your rewarde shal be great in hea­uen. Merces, this woorde soundeth as though we shoulde [Page 77] merite somwhat by our owne woorkes: for reward and me­rite are correspondent, one foloweth the other: whan I haue merited, than I ought to haue my reward. But we shall not thynke so: for ye must vnderstande, that all our workes are imperfect: we can not doo them so perfectely as the lawe re­quireth, because of our fleshe which euer letteth vs. Wher­fore is the kyngdome of god called than a rewarde? because it is merited by Christ: for as touchyng our saluation and e­ternall Christ hath merited for vs. lyfe, it must be merited, but not by our owne wor­kes, but onely by the merites of our [...] Christ. Therfore beleue in hym, trust in him: it is he that merited heauen for vs: yet for all that euery man shall be rewarded for his good workes in euerlastyng lyfe: but not with euerlastyng lyfe. For it is written, Vita aeterna donum Dei, The euerlasting lyfe is a gift of god. Therfore we shuld not esteme our wor­kes so perfect as though we should or coulde merite heauen by them: yet god hath such pleasures in suche workes which we doo with a faithfull heart: that he promiseth to rewarde thē in euerlasting lyfe. Now to make an end, I desire you in gods behalfe, remēbre this pilgremage which I haue taught you, set not lyght by it: for it is our sauiors owne doctrine, he with his owne mouth taught vs this pilgremage: whan we will now folowe hym, and doo accordyng as he teacheth vs, than all these blessyngs, of which mencion is made, shal lyght vpon vs: and in the ende we shall obteyne euerlasting life. which graunt both you and me, God the father through his onely sonne our sauior Iesus Christe.

Amen.

¶ The third Sermon of master Latymers. Ephes. 6. cap.

DE caetero Fratres, confortamini in Domino, & in potentia virtutis eius, induite vos armaturam Dei, My bretherne be strong in the Lorde, and thorough the power of his myghte, put on all the armour of GOD, that ye maye stande a­gaynst all the assaultes of the deuyll. For wee wrastle not [Page] against blood and fleshe, but against rule, against power, a­gainst Paule [...]. keth [...] of goddes people. worldly rulers. Saint Paule that elect instrumente of God, taketh muster of gods warriors: and [...] chri­sten people to warre, telleth them plainely that they must be Iob. 7. warriors, as it is written in the boke of Iob: Militia est vita hominis super terram, The life of a man or womā is nothing ells but a warfare, it is nothing but a continuall battailyng & warring. Not very long agoe I entreated of a pilgremage I told you at y ^t tyme of y ^t very godly & gostly pilgremage, & such a pilgremage, which all saints whilst they were in this world walked: they went al to y ^t pilgremage: but it is a [...], an vneasy way to walke: but we must nedes go it, there is no remedie, either we must go that peinful pilgre­mage, or els neuer go to heauen: for we may not go frō [...] to [...] and pleasure, but from sorow and miserie to [...]: we VVe may not looke for ioye here and hense to. may not looke to haue here good cheere, and yonder euerla­lasting life: for we may not looke for ioy and ioly cheere at bothe sydes. We haue no such promise of Christ our sauior: he promised vnto vs that we should be sufferers here in this world, and than in the world to come we shal haue life euer­lasting: therfore lett vs be content, for though it be a harde [...], yet there shal be a good end of it. Like as whan a mā goeth a great iourney, and laboreth very sore, but in the end A simili­tude. he cometh to good chere, than all his labour is forgotten. So we shall come at the end to that [...] whiche no [...] hath sene, no eares hathe heard, nor hart perceiued, whiche God hath prepared for his elect.

Now here in this epistle S. Paule telleth vs of a certayne [...]: he taketh mustre, not only of the Ephesiās, to whō this epistle is written, but also of vs which be christians: for all that is required of them is required of vs. The first point The [...] of a [...]. that pertaineth to this warfare is to be strong and bardye: & this is a cōmandement, as who say, you that be christiās that be baptised in his name, that loke to be saued thorow Christ, I cōmand you be strong, ye may not be weaklynges: for ye must fight hard, there is neither man nor woman but they must fyght, they must come to that battaile, and we may not be weaklings, because we haue a strong [...]: nowe he [Page 78] that hath a strong and mighty enemie, ought not to be weak and fearfull. For if he be, he shalbe soone ouercome and vā ­quished. Therfore saint Paule woulde haue vs strong, that we may be able to fight against that fearefull enemie the de­uill. But for all that saint Paule wold not haue vs to stand to our owne strength, to think to vanquish this mighty ene­mie by our owne power or might: No not so, for when we VVe must not trust in our [...] strength. put oure hope in our owne strength, we shal soone [...], he shall haue the victorie by and by: we shall put oure hope truste and confidence in god, and truste thorow Christ our sauior to ouercome this ennemie. We maye not doo as one Aiax did, whom his father sendeth foorth with a compa­ny of men to warfare, geuyng him good and holsom lessens and instructions that he should put his hope and trust in god at all times, then he should haue lucke: Aiax [...] and sayd vnto his father, It is not a great matter to get the vic­torie with the helpe of god, yea the fearefullest and weakest man can get the victorie whan god helpeth hym: But I wil gett the victorie with my owne strength: without the helpe The [...] of Aiax. of god, I am able to fight: such [...] spake this [...]. But we shall not doo so, as he dydde, [...] in our owne strength: for whan we doo, we shall come to short, we shal lose the victorie, to our eternall destruction. [...]. [...] saith: [...] in domino, Be strong in the Lord: we [...] be strong by a borowed strength: for we of our owne [...] are to weake and feble: Therfore lette vs learne [...] [...] strēgth [...]. shall [...] our strength, namely from aboue: for we [...] it not of our owne selues. Nowe he sayeth: Put on all the [...] of God: you know that whā a man goth to warre, and is harnessed all [...], except at [...] place: If his enemy [...] this bare place, he woundeth hym as soone as though he had no harnesse at all: therfore S. Paule cōmanded vs, that [...] must [...] no [...] of [...] our we shall haue the whole [...], nothyng [...]: for we may not go with pieces, hauing one thyng, and lackyng the other. For whan we be wounded we shal do but [...] good after. Wherfore doth S. Paule require such strength & such The cause vvhy [...] Paul [...] vs to be [...] and [...]. weapons, & teacheth vs to fight? Answer: to y ^t end that we may [...] & pull downe y ^t deuill, y ^t we may striue against [Page] hym, lest peraduenture he ouercome vs and bring vs in dan­ger of our soules: for ye know, in battail as long as a mā stā ­deth he is well, he hath hope to escape: but as soone as he is down, then he is in ieopardy of his lyfe. So likewise as long as we stand and fight against the diuell, we are wel, but whā we fall then we are in danger, lest he get the victory ouer vs therfore he would haue vs to stand agaynste the assaultes of the diuell. Now you must consider what maner an enemy he is that fighteth against vs: and first consider his power: scrip­ture saith Non est potestas, there is no power in earth, whi­che Iob. 41. may be compared vnto hys power. Nowe that stronge felow is gods enemy and oures, therfore [...]. Paule biddeth vs to be strong & armed round about: but to do on our own har­neis, that we may not: but we must do on the armour of god: It must be gods ar­mour that we muste put on. which he hath apointed for vs: therfore we must not learn of the deuill to fight, he shall not teache vs to battail: for it were like as whan we would fight against the Scottes, and hadde none other harneis, but as they apointed vnto vs. No doute yf we were in that case, they woulde appoint suche weapons VVe may not take such wea­pons as the deuill vvill appoint vs. for vs, that they might get the victory, and geue vs an ouer­throwe. So whan we shoulde fyghte against the diuel, and had none other weapons, but as he appointed vnto vs. No doute he would soone geue vs an ouerthrow: for he woulde appoint weapons wherwith we could not ouercome him and withstand his power.

Further the diligence of the deuyll is expressed and decla­vnto 1. Peter. 5. vs by the mouth of S. Peter whiche saieth: he goeth a­bout lyke a roryng lyon, seeking whom he may deuoure: he vseth al craftes and deceytes, he compasseth the matter hither The deuill [...] matters. and thither: tyl at the length he bringeth his matters to passe­for he is no sluggard, no sleeper nor negligēt: but he applieth his matte rs and businesses to the vttermost. Now that he is suttle, it appeareth in holy scripture. for so it is written: Ser­pens Gene. 3. erat calidior caeteris animahbus, the serpent was wiser then the other beastes were. Here apeared his wyttes, suttel The [...] hath had [...] ties and craftes, ouer that he hath had a great and long tyme to exercyse hymself withall, he hath had fyue thousande fyue hundred and. [...]. yeres, such a long tyme he hath had to exer­cyse [Page 79] hym selfe withall. Theriore it is not in vaine that saint Paule would haue vs to be hartie and strong, and fight with a good courage. This diuell was ones an angell in heauen, & for pride he was cast down: for he went about to exalt hym Diuelles vvere An­gels. selfe aboue GOD, therfore he was pulled downe, and all his companie with hym, al the angels that toke his part, and so he fell with a great numbre: they fell down from heauen, and here they be in the ayre: yet they be inuisible vnto vs, be­cause they be spirites: but for all that they bee amongest vs, and aboute vs, to let vs of good thynges, and to moue vs to naughtynesse: I am not able to tell howe many thousand be here amongest vs now in this chambre: and no doubte some were busy to keepe some men away from the hearyng of the woord of God: for their nature is eyther to kepe men away from hearyng of Gods word, so that they shall not heare at Note what the deuils na­ture is. all: or els at the least waye, they occupie mens heades with other busynes: so that they shall here it without profit. Now whan he bringeth the matter to passe according to his mind: then he reioyseth wonderfully with his cōpanie. So that the writers say, that if [...] could see them, we shold [...] thē to hoppe and dance vpon our heads for gladnes, because they Diuels re [...] whē they do [...] haue done vnto vs a mischief. We see them not, they be [...] as I tolde you before, but no dout here they be for our exercise: for it were a smalle thyng to beleue well, if there were nothyng mouyng to the contrary. Therfore it is so or­deined of God that we should haue warre, yea and nothyng but warre, a standyng warre, and not only for men, but also [...] men and [...] must fight. for women: for the women must battell and fyght with this horrible enemie as well as men. And he is stronger than we be, whan we be alone, so that we shall not bee able to gyue him an ouerthrowe. But whan Christ is with vs, than hee can doo nothyng at all, because Christ hathe vanquished his power and myght: therfore his impotencie appered in the. [...]. of Mathew, whan our sauior came in the region of the Ger­gesites, Math. [...]. The de­uils pow [...] is [...] ed. there came two men vnto hym possessed of the deuil, and they cried and said, Iesu thou sonne of Dauid, wherfore art thou come before the tyme to afflict vs: wher it appereth that they tremble and are fearfull when Christe is present. [Page] therfore they saye: Cur venisti ante tempus? Wherfore [...] thou come before thy tyme? the deuilles knowe that they bee [...] and that they muste goe to hel: yet they that be here haue not yet appointed vntothem their places, & though [...] haue the paynes with them, yet they haue it not so fully and perfectly as they shal haue at the last day. And their greatest The diuil les haue not their full [...] tes before the last day. ioy and comforte is to do vs harme: for they know that they be fallen for [...], so that they shal neuer attayne to that [...] which they haue had. And agayne they knowe that we shall come thither, and therfore they enuye god and vs: but their [...] appeareth, for they take it for a [...] to be [...]: It is a greate griefe vnto them, yet they are not able to striue agaynst the commaundement of Christ. Therfore we nede not to feare them sith Christ is with vs, they are weake VVe nede not to feare the diuels. enemies, whan we put on our armes which S. Paule des­cribeth here: for all the deuilles 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, commaundyng hym to goe out of the man. Now whan he perceiued that he could do no more harme vnto the man, than he desyred Christ to let hym go into the swyne: where appeareth partely his [...] that he could not goe without Christes permission: partelye his mischeuous mynd apeareth, for whā he seeth that he can do vs no harme in our bodies, then he goeth aboute to hurte vs in our goods.

But whan we haue Christ with vs, he is not able to hurt VVhat it is to haue Christ vvith vs. vs neither of our soules, bodies, or goods: that is whē we be­cue in Christ. For to haue Christ w ^t vs, is nothyng els but to beleue and trust in hym, to seke ayde and help by hym, a­gainst Math 28 our enemy the deuyll. Therfore Christ sayth to al his saithfull, to all those that beleue in hym, Ego sum vobiscum [...]; ad consūmationem [...], I am with you tyll to the end of the world, to [...] you, to helpe you, to [...] you, and to here your prayers whan ye cal vpon me: therfore thoughe we cannot withstād this enemy by our own power, yet with Christes helpe we shall chase him and put hym backe, make hym ashamed of his enterprise and purpose.

Non est [...] lucta cum carne & sangnine, we haue not to [Page 80] fight with bloud and flesh. Here the Anabaptistes make ve­ry Anabapti stes mis. take this place. much [...] intendyng to proue by these wordes of Saint Paule, that no Christian man maye fighte or goe to warre­fare. Neither maye there bee anye magestrates (saye they) whiche shoulde shedde bloude, and punishe the wycked for his wyckednes. But these fond felowes are muche deceiued in theyr owne wyttes. for saint Paules mynde is cleane con­trary vnto their saings, S. Paule teacheth here, how al chri­stian people must fight, but not so that one shold fight with another: but he speaketh here of a singular fight, we may not fighte one with another: thoughe my neighboure doeth me wrong, yet I may not fight with hym, and auenge my selfe vppon hym: for god saith, [...] vindictam & ego retribuam, let me haue the vengeance and I will reward it, and no dout God wyll rewarde the wicked for his wickednes, either by hym self, or els by the [...]. Some there be that be punished by the magistrates for their [...]: and again ther be some which escape hanging in this worlde: yet for all that God punisheth them, either with sicknes, or elles other wayes. But ye muste knowe that there is a priuate venge­ance, and a publique: the priuate vengeance is, when a man goeth about to auenge hymselfe vpon his neighbour, which The pri­uate [...] is [...]. thynge is inhibited here by these words of S. Paule, Non est nobis lucta cum [...] & sanguine, we haue not to fight with flesh and bloud, but there is a publike vengeance that is the magistrates: the magistrates ought to fight and to pu­nishe when he [...] cause, he may and ought to stryke male­factors with the sword, for S. Paule sayth: est ministri dei ad vindictam, the magistrate is a minister of god to punish. The lord [...]. Itē, in an other place scripture saith iustus [...] & [...], the lord is [...] & he loueth iustice: therfore y ^t foolish [...] ar much deceiued: for this place taketh not away al [...] of fightings, but only y ^t priuate fighting, but y ^t magi strate may draw his sword and strike: & certeuly euery [...] Cases [...] and ruler, euery king may defend his realme, chase & put by the inuadours. Again y ^t [...] ar bound in [...] to fight whāsoeuer thei be required of their king & lord, and [...] y ^t mā y ^t so fighteth being laufully called [...], he [...] god, he is gods seruāt: but aboue al things y ^t [Page] magistrates, the Kyng must see that his quarell be good and laufull, before he procede to shedde christian blood. For they beare gods sworde, not to do harme, but good, to punishe and strike the wicked, and defend the good. Therfore as I sayde before, the Anabaptists can not proue by that scripture, that there shall be no magistrates nor bettelynges: or that magi­strates may not drawe their swordes against those that tres­passe. But subiects may not of their owne priuate [...] take y ^t sword, or rebel against their king: for whan they rebel The sub [...] may not rebel they serue the diuell: for they haue no commission of God so to do, but of theyrowne heade they rise againste God, that is, against the kyng, to whome they [...] obedience, and so worthily be punished. Therfore good christen people beware of rebellyng against your soueraigne lorde the Kynge: but whan there be rebels or inuaders, & ye be called of the kyng to withstand them, go with a good will and conscience: and be well assured, that it is gods seruice in withstanding the rebelles or the kynges enemies: and no doubt he that resu­seth at such a tyme to serue the kyng, or cls is slowe in ser­uyng, that curse shal lyghten vpō hym, ȳ god theatnethby his holy prophet Ieremy, saying: Male dictus qui facit opus Iere, 48 [...], & maledictus qui gladium suum absti­net VVho so refuseth to [...] some case is a [...] of god. à sanguine, Cursed bee he that doothe the woorke of the Lorde negligently, and cursed be he that kept his sworde frō bloodshedyng. And no doubt that man that dieth so in sigh­tyng against the kyngs enemie, he dyeth in gods seruice, in gods quarell. But yet I wolde not haue men to call theym selues, or come withoute callyng: I would haue theim to [...] tyll they be [...]: for when they be called, they be au­thoused, they haue a vocation of God to goe. But against rule, against power, against worldly rulers: with these na­mes S. Paule describeth the deuyll, signifyeng vnto vs his myght and power when god [...] and [...] him. And than he is subtile, therfore he saith that we must fyght agaynst the spirituall craftinesse, which craftines [...] all the craftynesse: he is [...] and redy to all mischiese, his [...] is wonderfull, his [...] is vnspeakable. The diuel [...]

In [...], in the element, we rede in scripture that the [Page 81] soules are called Volucres caeli, the soules of the heauen, that Psalm. [...]. is in the partes of the ayre, here amongest vs. So the diuell is here amongest vs in the middest parte of the aire, redy [...] to moue vs against god: whensoeuer he can espye his time, he The deuill loseth no time. spareth not, he loseth no tyme. As for an [...], when the [...] perceiue [...] to be giuen to swearing and cursing: [...] euer minister matiers vnto hym, to [...] hym in his cur­sing, & to pricke him forward: [...] they perceiue one to be ge uen to proudenes, they euer moue his heart to go forward in y ^t same: whē they see or [...] any man gruē to carding or vicing, or to lcchery, or to other maner of wickednes: he slee­peth not, he is euer redy at hād: for he hath a thousād wais to hurt vs, and so bring vs to mischief: in so much y ^t we are not able to stande against him, when we haue not gods [...] where with we may strike him. Therfore s. Paule saith, that we must fight against rulers, he describeth vnto vs the great power that the diuel hath: for what is mightier then rulers To vvhat end saint Paule ge­ueth such names to the diuell. and potentates be? therfore to the entent that we might per­ceiue his mighty power he named him by that name, to that ende to make vs carnest to put on the armours, and take the weapons which god hath appointed for vs: els we shal soone haue an ouerthrow: if we will take such weapons as the de­uill shall apoint vs, as he hath done in times past. For what The wea­pons that the deuill vs vse. haue vs vse. a trust and confidence haue we had in holy water, and holye bread: Item in ringing of holy belles, and such foolertes: but it was good sporte for the diuell: he could laughe and be me­tye at our foolishnes: yea, and order the matter so, to kepe vs in the same errour. For we read in stories, that at somtimes the diuel went away from some men, because of the holy wa ter, as though that holy water had such strength and power The suttel­tie of the deuill. that he could not abide it. O crafty deuil: he went away, not for seare of the holy water, but because he would mayntaine men in errour and foolishnes. And no doute it was the de­uils teaching, the vsing of this holye water. It was not long ago, sence I being with one of my neighbours that was sick, there came in an old woman: And when she saw the mā sore A good me [...] for a sicke man. sick, she asked whether there were no holy water to be got­ten? see here the foolishnes of the people, whiche amiddes in [Page] the light of gods most holy word, will folow such phantasies & delusions of the deuill: ye know whan there was a storm or a feareful wether, thā we ring y ^t holy belsthey were they that must make all thynges well: they must dryue The rin ging of ho [...] belles. away the deuill. But I tell you, if the holy belles wold serue against the deuyll (or that he myghte be put away thoroughe theyr sound: no doute we would soone banish him oute of all England. For I thynke yf all the belles in England should bee rongen together at a certayne houre, I thynke there would be almoste no place, but some belles might be hearde there. And so the diuel should haue no abyding place in Eng land, yf ringing of belles would serue: but it is not that that wyll serue against the diuell: yet we haue beleued such foole­ries in tymes past, but it was but mockyng: it was the tea­chyng The deuill taught vs [...] ho ly belles. of the deuill. And no dout we were in a miserable case whan we learned of the deuyll to fight against the deuyll. And how much are we bound to God, that he hath deliueres vs from these grosse ignorances, and hath taught vs how we should fight and preuaile agaynst this enemie. Yet it is a [...] thing to se that there be som amongest vs, which wold VVe desire [...] more then the vvorde of god An history. faine haue the old foolries again: they are awery of the word of God, they can not away with it: they woulde rather haue haue their crossynges, and settyng vp of candles, and suche foolries then the woord of God. I was ones called to one of my [...]: it was at that tyme whan I had taken degree at Cambridge, and was made master of art, I was called (I say) to one of my kynsfolke, which was very sicke, and died immediatly after my comming. Now there was an old cou­syn of myne, which after the man was dead gaue me a waxe candle in my hand, and cōmaunded me to make certain cros­ses ouer him that was dead: for she thought the deuill should runne away by and by. Now I toke the candell, but I could not crosse him as she would haue me to doo, for I had neuer seene it afore. Now she perceiuyng that I coulde not doo it, It vvas pi [...] La [...] had gone so lōg to sehole. with a greate anger tooke the candell out of my hande, say­eng: It is pitie that thy father spendeth so much money vp­pon thee, and so the tooke the candle, and crossed and blessed him, so that he was sure inough. No doubt she thought that [Page 82] the deuill could haue no power against him. This & such like things wer nothing but illusions of y ^t deuil: yet for al that we put our trust so in them, y ^t we thought we could not be saued without such thyngs. But now let vs geue god most heartie thankes, that he hath deliuered vs from such snares and illu­sions of the deuyl: & let vs endruor our sclues most earnestly to heare gods most holy word & to liue after it. Nowe to the armors, here is the armor of gods [...] for man & womā.

When a man shall goe to battaile, commonly he hathe a great girdle with an aporne of maile goyng vpon his knees, than he hath a brest plate: than for the nether parte be hathe high shoen: and than he must haue a bucklar to keepe of his enemies strokes: than he muste haue a salette wherewith his head may be saued: And finally he must haue a swoorde to fight withall, and to hurt his ennemy. These are the wea­pons The partes of armour and [...]. that cōmonly men vse whan they go to warre: of suche [...] S. Paul wold haue vs to be prepared. Therfore whoso euer wil go to this spiritual war, & fight against y ^t deuyll, he must haue such wepōs, truth, iustice, redy to here gods word faith, saluation in gods word. They y ^t be armed in such wise Iob vvas [...] armed y ^t deuill can nothyng do against them. As it appered in the holy man Hiob, whome the deuyll coulde not tempt further than he had leaue of God. Wherby we gather, that whā we stande to gods armour, we shall be able to quenche the assaultes of this old serpent the deuil. Now the first point of this armor is truth & veritie: from which truth the deuill is fallen, he and all his com-pany. For it is writē, in veritate non stetit, he abode not in the truth. He was in the truth, but he fel from it, he remained not in it: for with lieng & [...] Vvith lying [...] deuil deceiued man. he deceiued our grādmother Eue whā he desired hec to eate of y ^t forbidden fruit: affirmyng & most surely promising vnto her ( [...] hec husband Adam) that they shold be gods after they had eaten of the apple, [...] was a fals lie. Therfore it is writtē of him, Mendax est, & [...] rei pater, He is a liar, and a father of y ^t same. O that all liars wold cōsider what an hor­rible thing it is in y ^t face of god to tell false tales, they haue The deuil is father [...] lyers. cause to be wery of theyr estate: for the beuil is their father, and they be his children. Truly it is an yil fauored thing to [Page] be the chylde of the deuil: for the deuil [...] an yll rewarde to his children, euerlastyng perdition is their inheritāce, whi ehe they shal haue of their father, Cum mendacium [...] ex [...] loquitur, when he speaketh a lie, he speaketh of his Many sore sentences [...]. own, for he himself is nothing els but falshod. Othere be ma ny sore sentences in scripture against lyers, and fals tale tel­lers. [...] saith, perdes omnes quiloquūtur mendatiū, thou [...] destroy al them that speake lyes. Therfore S. Paule exhorteth vs to this truth, to leaue lyes and falshode. he saith Deposito [...] veritatem loquimini [...]; cum proxi­mo [...]. 4. suo, Set asyde all lyes, and speake the truthe euerye one with his neighbour. I pray god we may learne this lesson of S. Paule, and fold we it, and practise it: for no doute we vse full of lyes. Consider and examine all estates, and ye shall fynde all their doinges furnished with lyes: Go fyrst to men of occupations, consider their liues and conuersations, there is in a maner nothyng with thē but lying. Go to men of au­thority, go to lawiers, you shall synde stuffe inough: For it is sene now a dayes that children learne pretelye of their pa­rentes to lye: for the parentes are not ashamed to lye in pre­sence All estates are full of lyeng. of their children. The [...] man or merchaunte man teachech his prentise to lye, & to vtter his wares with lying & forswearing. In summa, there is almost nothing [...] vs but lies, & therfore parents & masters are in great danger of eternal [...], for they care not howe they bring vp they & youth in godlines or other wayes: they care not for it. Ther­fore Note this [...] ye [...] thers. I erhort you in gods behalf, consider the matter, ye pa­rents: [...] not your children [...] lye or teil [...]: when ye here one of your [...] to [...] a lye, [...] him vp & geue him [...]. [...]. good [...], & tel him y ^t it is nought: & when he maketh an other lye. geue him [...]. [...]. stripes, and I am sure when you serue him so, he wil leaue [...] it is a commō say­eng: Vex [...], [...] geueth vnderstanding. [...] make children leaue lying But we see now a dais y ^t parents [...] whā their [...] cā make a prety lie: they say, he will be a prety witty felow he cā make a prety lie: so much is y ^e word of god regarded amōgest vs. So likewise prentises can doe nothing but lye: and the [...] master [...] man. better he canne lye, the more is ve regarded of his [...], [Page 83] and the more acceptable, and therfore there was neuer suche false bode as there is nowe: for the youth is so brought vp in lyes and falsehod: For we se daily what falshod is abroade, how euery man deceiueth his neighbor: There wyl no wri­ting serue now adays, euery man worketh craftily with his neighbor. In the olde tyme there were some folkes not asha­med to preache in the open pulpit vnto the people, how long a man should lye in purgatorie. Now to defende their lyes, they sayd it was doon to a good purpose, to make the people afraide to beware of synne and wyckednes. But what saieth God by the prophcte, Nunquid eget dominus mendatio, vt God [...] not our lyes. pro illo loquamini mendacium? Hathe the Lorde neede of lyes, that ye will go and make lyes in his name: You maye perceiue now how necessaris a thing it is to be in the truthe, to be vpright in our dealyngs. For S. Paul requireth truth not only in iudgements, that iudges shal iudge accordyng to cquitie and conscicuce, but also he requireth that we be true God requi­reth all to be [...] in the [...]. con. uersations. in all our conuersations and doyngs, wordes and dedes. And so Christ him selfe required the same of vs in the. v. of Math. Sit sermo vester est est, non non, let your sayings be yea yea, no no: he saith two times yea yea, to signifie vnto vs, that Math. 5. it shalbe with vs so, that whan we say yea with our tongue, vvhy Christ saide yea yea, nay nay. than it shalbe in the heart yea too. Agayne whan we say No with our tongue, that the heart be so to: therfore he saith two tymes yea yea, no no: to signifie that the hearte and mouthe shall go together. And therfore it appeareth that we be in a pitifull case, farre from that that god wold haue vs to be. For there be som that be so vsed to lyes, that they can do nothing els. And as the common sayeng is, A lie is the better whan A prouerb to true. it cometh in their mouth. Well, I will shew you an ensam­ple, which shalbe inough to feare vs from lyeng. In the pri­mitiue [...] al liers [...] this storie. church, whan there was but few which beleued: and amongst them there was a great meny of poore people: ther­fore they that were rich vsed to sell their goods, and brought the money to the apostles, to that ende that the poore might bee relieued. There was some that did such thynges sunply and vprightly with a good heart. Now there was a certaine [...] as a car. nal [...] man called Anamas, and his wife called Saphira, they were [Page] christians, but they sought nothyng but worldly thinges, as some of vs do now adayes: they thought it should be a world VVould to god this [...] not prouedtrue in a great number of vs. ly kingdome: as there be many gospellers now adayes, whi­che seeke nothyng by the gospel, but their owne gaynes and preferments. Now this man with his wife, seeyng other sell their goods, thought they would get a good name too: they went and solde their landes, yet they were asrayd to brynge all the money to the Apostles, mistrustyng left this religion should not indure long: therfore they thought it wisdome to kepe som what in store, when necessity shold require. Wel, Kepe some vvhat for a fonle day they go and bryng a parte of the money to Peter: and the o­ther parte they kept for themselues, [...] to Peter that it was the whole money. Now Peter hauing knowledge by the holy ghost of this falsehode, said vnto him when he cāme with the money: Cur Satan impleuit cor tuum vt mentireris spiritui sancto, How chaūced it that the diuel hath filled thy heart, that thou shouldest lye vnto the holy ghost? was it not thy owne good? And thou commest and sayest it is all, whan it was but a parte. Non hominibus, thou hast not lyed vnto men, but vnto god. What foloweth? [...] hearyng that A [...] example for lyers to [...] hede [...]. by and by fell doune and died out of hande: so that S. Peter killed him with his wordes. After that his wife came & tolde the same tale, and receiued lyke reward for her lys. Now I pray you who hath such a flynty and stony hearte that wyll not be afrayde to make lyes? But what meaneth it that god punisheth not lyes so openly now as he did than? Aunswere, That god punisheth not lyes now, he dothe not because he hath a delite in lyes, more at this tyme thē he had at the same tyme, for he is an immutable vnchangeable god. He taryeth The cause why [...] nis [...] not lyars [...] as he did in Anadias. and punisheth not by and by, because he woulde haue vs to repent and leaue oure wickednes, lyes and falsehode: yf we wyll not repente, then he will come one daye and make an ende with vs, and reward vs according vnto our deseruing. And this is commōly our nature, that when we haue made one lye, we must make twenty other to defende that one.

This is nowe the [...] armour that we shoulde haue, namelye trueth. S. Augustyne wryteth verye terriblye of [Page 84] lyinges, and agaynste those that vse lying. There be some that make a dcfēce betwene a gesting lye and an earnest lye: A gesting lye maked. v; to for. sake god. But I tell you, it is good to abstayne from theim bothe, for god is the truthe, whenne we forsake the truthe we for sake God. Now the seconde weapon is to be Juste, to giue eue­rye man that which we owe vnto hym: to the kyng that whi­the pertameth vnto hym, to oure landelordes what we owe A great [...] keth that nothing is so euill pēt as that the person or curate [...] vnto theym, to oure curate or person, what pertaineth vnto him: and though the curate be vnlearned and not able to doe his duetye, yet we may not withdrawe front hym of priuate authoritye that thynge which is apointed vnto hym by com­mon authoritye. No not so, we oughte to lette hym haue his duetye, but when he is naught or vnapt to be in the place of a curate, than we may complayne to the ordinary and desire VVe may not requit [...] vvrong. a better for hym. So likewise beetwene maried folkes, there shalbe iustice, that is to saye, they shall do their dueties, the man shall loue his wife, shall honour her, shall not bee rigo­rous, but admonishe her louingly: Agayne the wyse shalbee obedient louyng and kynde towardes her husband, not pro­uokyng him to anger, with yll and naughtye wordes. Fur­ther Iustice bi. deth [...]. [...] es to d. their dutie: one to an other. the parents ought to do iustice towardes theyr children, to bring them vppe in godlines and vcrtue, to correcte them when they do naught: likewise the children ought to be obe­dient vnto their parents, and he willing to do according vn­to their commaundement. Item the maisters oughte to doo Justice vnto theyr seruauntes, to let them haue their meate and drinke, and theyr wages: agayne the seruaunt ought to be [...] in their maisters busines, to do them truely, not to be eye seruantes. Likewise the subiectes ought to be obe­dient to their king and magistrate: agayne the kynge ought to do iustice, to see that iustice haue place: Finally one neigh boure oughte to haue Justice with another: that is, to geue hym, what pertayneth vnto hym: not to deceiue hym in anye thynge, but to loue him, and to make muche of hym: when we do so, thenare we sure we haue the seconde part of this armour of GOD: [...], we muste bee shoed, we must haue shoen, that is to saye, we [...] bee redy to [Page] heare gods holy word, we must haue good affectiōs to heare The thirde arm ouris [...] shoes that is a [...] dines to heare the vvorde of god. gods worde, and we must be redye to make prouision for the furtheraunce of the preachynge of gods holy worde, as farre forthe as we be able to do. Now all these that haue suche lu­stes and desyres to gods worde. Item all those that are con­tent to maynetayne the office of preachyng, to fynde scholers to schole, all these haue their battailyng shoen, which Saint Paule required of them.

Now whan we be shoed, we must haue a bucklar, that is fayth, and this must be a right faith, a faith accordyng vnto The buck ler of [...] goddes worde: for the Turkes haue theyr fayth, so lyke wise the Iewes haue theyr faythe. Item the false Christians haue theyr fayth, but they haue not the right fayth, not that faythe of which Saincte Paule speaketh here, but they haue [...] men dacé, a false faith, a deceiuable faith, for it is not groun­ded in gods word: therfore the right saith cā not be gottē ex­cept by goddes worde. And the worde worketh not, hath no VVho they bee that haue this buckler. commodities, excepte it be taken with faythe. Now we may trye our selues whether we haue this faythe or not, yf we lye in synne and wickednes, care not for gods worde and his ho­lye commaundements, but lyue onely accordyng to our lu­stes & appetites, thā we hauē ot this faith: whā we be slouth­ful, whā we be whoremōgers, swearers or vumerciful vnto the poore, thē we haue not this faith, as lōg as we be in such [...] sinnes, but if we heare gods word, beleue & be [...] to liue after it, leaue our sinnes & [...], thā we haue that fayth of which S. Paule speaketh here, then we shalbee able to quenche the fyery arrowes of the deuyll. So yehaue hearde what the armour of god is, namelye truthe, Iustice, readines to heare gods worde, and faith: but this fayth must not be onely in our mouth, in our tongue, but it must bee in oure handes: that is to say, we muste not onelye talke of the gospell, but also we must folowe it in our conuersations and [...].

Now than we must haue a helmet, a salet, that is saluatiō, The hel met of [...]. whatsoeuer we do we must consider, whether it may further or let vs of our saluation, when it may let thee of thy saluati­on leaue it, whē it may further thee, thē do it, so throughout [Page 85] [...] our lyues we must haue a respect whether oure doynges may stande with our saluation or not.

Whan we are now redy and armed rounde about, so that our enemy can not hurte vs, than we must haue a sworde in our handes to [...] withall, and to ouercome our ghostly ene my. what maner of sworde is this? Mary it is gods worde, it is a spirituall sword, which all people oughte to haue. Here ye here that all men and women ought to haue that sworde, that is the worde of god, wherwith they may fight agaynste the deuill. Now I pray you, how could the lay people haue VVe may not lack this sword that sworde, how could they fyghte with the deuyll, when al thynges were in Latine, so that they coulde not vnderstand it? Therfore how needefull it is for euery man to haue gods words, it appeareth here: for only with the worde of God we must fight against the deuyll, which deuyll entendeth dayly to do vs mischief: how could now the vnlerned fight against him, whan all thyngs were in latine, so that they might not come to the vnderstandyng of gods worde. Therfore let vs Only gods worde is our weapō against the deuil. geue god most harty thankes that we haue gods worde, and let vs thankfully vse the same: for only with gods word, we shall auoyde and chase the diuel and with nothyng els. Our Sauioure when he was tempted, what were his weapons wherewith he foughte, nothyng els but goddes word.

Whan the deuill tempted him, he euer sayeth: Scriptum est it is written: whan the deuyll would haue hym to caste hym selfe doune from the temple, he saide vnto hym: Scriptum est Christ ouer came the with this [...]. non [...] dominum Deum tuum, It is written: Thou shalte not tempt thy lorde god, that is to say, we may not put god to do that thing miraculously when it may be done other wayes. Agayn, vpon the mountaine whan the deuyll wold haue hym to worship him, he said Scriptum est, It is writen, thou shalt honor thy god onely. So lykewise we muste haue gods worde to fyghte with the deuill: and to withstande his temptations and assaultes: as when the deuyll moueth me to commit adultery I must fight against him with the word of god: Scriptum est, it is written, thou shalt not [...] ad­ultery: Thou deuill thou shalt not be able to bring me vnto it, to do against my lorde God. So likewise when the de­uil [Page] moueth me to make lyes, I must confoūd him with gods Say the truth and shame the [...] word. S. Paule saith: Veritaté loquimini [...]; cum proxi­mo suo, speake the truth euery one with his neighbour: as there is a common saying amongest vs, Say the [...] and shame the diuel, so euery one, man & woman must fighte a­gaynst the dyuel. But we [...], we haue a greater and higher degree, we are magistrates, we haue the spirituall sworde of god, in a higher degree then the common people: we must rebuke other men, and spare no man: our office is to teach euery man the way to heauen. And whosoeuer wyll not folow, but liueth stil in sinne and [...]: him ought we to stryke & not to spare: like as Iohn Baptist did whē he said, to the great and proude king [...], non licet tibi, Sir it becōmeth not thee to do so. So we preachers must vse gods [...] prea­cher hath [...] to strike [...] sworde of gods vvord word to y ^t correctiō of other [...] sins: we may not be flatte­rers or clawbackes; other people y ^t haue not this vocatiō may exhort euery one his neighbour, to leaue sinnes: but we haue the sword, we are auctorised to stryke them with gods word.

Now the last part of this armour is prayer, and I warrant you, it is not left out: for it is the christen mans special wea­pon, wherwith to stryke the deuil, & vanquishe his assautes: and if we be weake and feele our selues not able to withstād our enemy, we must fall to prayer, which is a sure remedye, to [...] god to help for his own sake, and for Christes sake, for his promise sake: for he were not god yf he shold not kepe his promises therfore Christ cōmaundeth vs to pray alwais when we haue nede, and no dout there is neuera tyme but we haue [...], eyther for oure selues, or els for oure neigh­bours: therfore to pray we haue nede and we shal ouercome the deuill with faithful prayer. For prayer is the principall weapon, wherwith we must fight against the diuel. I spake Prayer is the [...] of faithful praier: for in times paste we toke bibling babling for [...], whā it was nothing lesse: and therfore [...]. Paul ad­doth [...] in spirit. We must pray in spirit with a penitēt [...]: for there is no mā that hath an yl conscience that doth pray in spirit: he y ^t is a whoremōger or a swearer, a carder or [...]. a dronkard or suche like, that [...], his praier hathe no [...] as long as he is in purpose of sinne, he can not pray [Page 86] [...] can not pray thē he is vnarmed, he hath not these wea pons of which s. Paul speaketh here: but he y ^t hath a penitent heart, is cōtent to leaue his sinnes & wickednes, that same is he whose praiers shal be heard. And whan we praye we may The mynd must pray if vve shal­be heard. not do it waueringly or rashly wout consideratiō, our mouth speaking, & the heart being occupied with other matters, we may not do so: we must pray with great earnest & feruētnes. At the last [...] he hath set out the properties of praiers, thē he saith for al saints. Here ye may cōsider that whē we know not scripture how blynd we be, & haue ben in times past. For we thought only those to be saints & holy, that be gone out [...] this world, but it is not so: al they that beleue in our sauiour Christ, that cal vpon his name, and looke to be saued by him, Al [...] are saints. those same be gods saints. Al faithful Christs people that be­leue in him, are saints and holy.

Now when he hath done and set oute all his mynde, at the last he commeth and desireth them to praye for him: but for Saint Paul did not hūt for benefi­ces. what? Not to get a fat benefice or a bishoprike. No no, saint Paule was not a hunter of benefices: He saith, praye that I may haue vtterance and boldnes to speake. And this was re­quisite to his office: for though a preacher be wel learned, but yet lacketh that boldenes, is faint hearted, truely he shall doe but litle good for all his learning: when he feareth men more then god, he is nothyng to be regarded. Therfore this is the thyng that S. Paule so muche desireth, to haue boldenes to speake: for when a prechers mouth is stopped so that he dare A faint [...] ted souldi­our is not mete [...] be a preachers not rebuke synne and wickednes, no doute he is not meete for this office. Now like as saint Paule required the Ephesi ans to pray for him that he may haue vtterance, for this was most necessary for his office: So let euery one pray vnto god & desyre other to pray for hym, that he may doe the workes of hys vocation. As for an ensaumple when he is a maryed man, lette hym praye vnto God that he maye loue his wife, cherishe her, honour her, and beare with her insirmities. All estates haue [...] to [...]. So lykewise let all faithful seruantes call vpon God, that maye doe the duetye of theyr vocation. So lykewyse lette magistrates bee [...] in prayer: For no doute they haue neede, for they haue a greate charge committed vnto theym [Page] of God, therfore they haue the more nede of the help of god: yea let euery good subiect praye vnto God for the magistra­tes, that they may doo their dueties accordyng vnto goddes will and cōmandement. And no doute thys is a good prayer, whan one faithfull man prayeth for thother: such prayer shal not be in vaine, God will heare it, and graunte suche faith­full Prayer is no [...]. prayers. There bee many menne in the worlde whiche thynke that prayer is a will worke, so that they may doo it, or omitte it: but it is not so, they be much deceyued. For it is as necessarie for me whan I am in tribulation to call vppon God, and I ought to doo it as well vnder the payne of dam­nation, as well as I am bound to kepe any of his comman­dementes. By the vertue of this commaundemente, Thou shalt not steale, I may not take awai other mens goods. So by this commandement, Thou shalt not cōmyt adulterie, I may not defile an other mans wife. So by the vertu of this commandement, lnuoca me in die tribulationis, Call vpon me in the tyme of trouble, I oughte and am bounde vnder It is dam­nable not to pray va­to God in trouble. the paine of damnation to resort vnto god, to call vpon him, to seke aide and helpe by him, at his hands. For this as well gods commaundement as thother is: Therfore I desyre you moste earnestly, set not lyght by prayer: remembre that it is the commandement of god. And again it is the onely staye, Vltimam refugium, the onely helpe to come to god, and desire his helpe in Christes name. for by praier Peter beyng in pri son was deliuered. Lyke wise Moyses by the [...] of his prayer went through the redde sea, he and all his people. So was Ezechias the kyng delyuered from his sicknesse, by his Al this god granted for his [...] sake. prayer. Item Elias the prophete stopped the raine a longe [...], and than by praiers hee broughte raine againe: It I should go thorow all the stories, which shew vs the efficacie of prayers, I should neuer haue done: for no dout faithfull prayer faileth neuer: it hath euer remedied all matters. For it brought to passe that whan god would destroye the Israe­lites, he coulde not because of Moses prayers: Moses letted god of his purpose. And no dout god loueth to be letted: for god loueth not to punishe or destroy the people, and therfore by a prophete God complained that there was founde not a [Page 87] good man, qui [...] se tanquam murus, which might sette hymself lyke as a stronge walle before the people: y ^t is to say, which wer so ernest in praier, that God could not punish the people. Now ye haue heard how that prayer is a [...]. We shall in euery distresse praye vnto God, saieng: Lord God thou art merciful, thou knowest my weakenes, which hast promised to help: therfore for thy sonnes sake, for thy mercies sake, for thy goodnes sake, for thy [...] sake, helpe me and delyuer me out of my distresse, forgiue me my synnes. Surely whosoeuer prayeth so instantly, he shall bee VVe must pray at all times. heard: but oporret semper orare, we must praye at al tymes, without intermission, when we goe to bed, when we ryse in the morning, when we go about our busynes, or when we are one horse back, euer praye: for a shorte praier is able to Luke. 18. bryng a greate thing to passe, as it appered in the publican, A shorte [...] is of great [...] which sayd only, Propitius esto mihi peccatori, Lord be [...] vnto me a synner. Therfore Christ saieth: Vigilate & orate ne intretis in [...], watch and pray, lest ye enter into temptation, that is, lest you be ouercome [...] it.

Now remember what I haue sayd vnto you, cōsyder what [...] ennemye we haue, what power he hathe, what experi­ence and practise. Agayne howe weake he is when Christe is with vs: Remember the armour, trueth, iustice, loue to the heryng of gods word, faith, saluation: euer consider whether your doinges be to the let of your saluation or not. Remem­ber the sworde, though ye haue it not in so highe a degree as Pre [...] may strike Emperours and [...]. we haue it, which may strike kinges and Emperours: whan they [...] the word of god, as it appered in Elia [...] stroke the kyng Achab. I rem, Iohn Baptist stroke that stardye king Herode: If they hadde bene fainte hearted they should not haue done so. But specially I would haue you to remember praier, whan ye be in any anguishe and trouble, and can not tell how to relieue your selues, runne to God. Nowe they that shall and wy ^tll regarde that armour of god taught vs by the apostle S. Paule, the deuill no doute shall not preuayle agaynste theym. Therefore yf we woulde [...] on this armour we shoulde come to suche a practise of it, that [...] be [...] at vs, ye and [...] [Page] he commeth he shall soone be cast of and auoyded. The al­mighty god which ruleth heauen and earth with his infinite power geue vs suche strength to vanquish the deuil, and all hys might.

Amen.

The fourth Sermon of Maister Doctor Latymer. Philip. 3.

[...] be folowers together of me, and looke on thē, which walke euen so, as ye [...] vs for an Philip 3. ensample: for many walk, of whō I haue told you often: and now tell you weping, that they are the enemies of the [...] of Christ.

This is the Epistle which is red this day in the churche, & conteineth many good things. And this day two yere, I en­treated of the gospell of this day, at Stamford. And such ma­ters A sermon made at Stamford. as I had in hand wer gathered of a diligent person, and put in prynte. The Gospel was this: Geue vnto Cesar, that thing that pertaineth vnto Cesar, and vnto god that thing, that pertaineth vnto god: I will reherse in fewe words that which I sayd at the same time.

The Pharisees and Scribes asked Christ our sauior whe­ther they should geue tribute vnto Cesar or not: for it irked them that they should pay tribute, they thoughte it to bee a great seruitude: but they asked Christ this question of a mis cheuous mynde, intendyng to take him in his words: but he disapointed thē pretily, asking whose ymage the money bare The [...] are [...] pointed. they aunswered, the Emperors: then our sauior saith, [...] therfore vnto the emperour that that pertayneth vnto hym, and vnto god that which pertaineth vnto god. They spake nothing of god, but onely of the tribute, but our Sauiour in his answer telleth them and all the world their dueties: yet he doth it with darke and couered wordes: they confessed that the ymage was the emperors, and so consequently subiects vnto him: then our sauiour commaunded them to pay accor­ding vnto the order, as themperor had agreed with thē, that This [...] is [...] to vs [...] as to the [...] was their duety to do. Our sauiour he referred them to their lawes, signifieng that they ought to obey the lawes in [...] common wealth, and so ought we to do too. for our sauior in [Page 88] his answer teacheth not only them but vs also: for like as it was with the Iewes, so is it with vs, here in England. Our soueraigne lord the king, when he lacketh anye thing to the defence of his [...], it is presented in the parliament, there is required such things as be necessary for the kings affairs. Now looke whatsoeuer is graunted vnto his maiesty by the parliament, the whole realme is bound in conscience to pay, it, euery man as it is required of him: and that is our due vn to the king, namely to [...] & do our duties in all thinges to­wardes our soueraign lord the king: as far forth as it is not The prince must be o beyed in things not against god against god, we must obey him & do his requests. But now ye wil say, this is a great bondage, and a heauy yoke and ser uitude. Consider therfore who speaketh these words, who is he that commaunded vs to be obedient? Mary our sauior him selfe. Now he saith Meum iugum leue est, my yoke is light, how chaunced it then that he wil lay vpon me such a heauye [...] it is a great burthen for me to forgo my goods, as when there is a subsidie, so that the king required 1. [...] of euery pounde. Now I am worth 40. pound and so I pay 40. shillings, to which money y ^t king hath as good right as to any [...] whiche his [...] hath. And this I This realm is ful of [...] ues. speake to this end, for I feare this realm be ful of theues: for he is a thefe y ^t withdraweth any thing [...] any man, whoso­euer he be. Now I put the case it is allowed by the parliamēt by common authority that the king shall haue i. shilling of e­uery pound, & there be certaine men appointed in euery shire which be valuers: when I now either corrupt the valuer, or sweare against my [...] y ^t I am not worth an C. li. when I am worth two hundred; Here I am a thefe before god, and shalbe hāged for it in hel. Now how many theues thinke [...] Gods mat ters [...] not be tri fled v vithal [...] there in Englād, which wil not be valued aboue x. li. whē they be worth a C. [...], but this is a pitiful thing, & god wil punish them one day: for gods matters are not to bee tristed withall. Now ye will say this is a heauy yoke, and intollera ble to beare. [...] I [...] tell ye what ye shall [...]? Consi­der [...] one with [...] what Christ hath done for vs. [...] what great & [...] he hath deliuered vs, [...] ye cōsider that, this burthē which the king [...] vpō, [Page] vs wyl be light enough vnto vs: for Christ hath deliuered [...] Two thin­ges conside [...] we shalbe vvel coutent. from the burthen of our sinnes: when we consider, that, first who is he, that commandeth it vnto vs: secondarily what he hath done for vs that biddeth vs to obey, no doute we shalbe well content withall. But there be a great manye of vs whi­che cōsider not that, but rather deceiue the king, or forswere themselues, or els rebell against the king: which thinges no doute displease god most highly and [...]. An other thing is, that should moue vs to beare this burthen willing­ly, which is, his promise. For who soeuer will be contente to pay his duety truly and vyrightly, as he oughte to doe, that man shall haue neuertheles in fulfilling the commaunde­ment He that pai [...] his due tie shal haue neuer the lesse. of god. for so saith god: if thou shalt herken diligentlye vnto the voice of the Lord, thou shalt be blessed in the [...], and blessed in the fields &c. So that yf we do according as he [...] vs to do, if we giue vnto the king y ^t which pertaineth Deut. 28 vnto the king, No dout we shalbe blessed, we shall haue [...], for gods blessing will light vpon vs. But there be a great many amongest vs, which do not beleue those thyn­ges to be true, they beleue not the promises of god: & so they make god a lyar: for Qui non credit deo facit deum menda­cem, He that beleueth not god, maketh god a lyar. Now yf thys will not moue vs to doo our duties, namely that Christ VVe shall [...] our goods [...] to the king hath deliuered vs from the great burthen of our sinnes, lette vs be moued at least wayes with his promises: namely that we shall increase our goods, in doyng oure dueties vnto the kynge.

This litle I thought good to say, and so to put you in re­membraunce of such things as I haue sayd at that tyme, for yf this were well considered, we would be wyllinge to doo our duties, and so please god withal: for god loueth a chere­full God loueth a cherefull [...]. obeyer, one that with a good will is redy to do such thin­ges as he appointeth him.

Now let vs turne to the Epistle. Brethren be folowers, together of me, and loke on them that walke, euen so, as ye haue vs for an ensample. These are maruelous wordes of S. Paule, which seme out wardlie to be arrogantly spoken: yf any man should say so at thys time, we would thinke him [Page 89] to be a very arrogant felow. but ye muste see that ye righte vnderstande S. Paule: for he spake these wordes not of an [...] seme [...] gant but [...] not so. arrogant mynde: fyrst ye must consider with whom he had to do, namely with false apostles whiche didde corrupte goddes moste holye worde, the gospel which he had preached before. And so the same false Prophetes didde muche harme: for a great number of people did credite them, and folowed theyr doctryne: which thinges greeued saint Paule very sore: ther fore he admonished them, as who say, ye haue preachers a­mongest you: I would not haue you to folowe them: folowe rather me, and them that walke lyke as I do. This was not arrogantly spoken, but rather louingly, to kepe them from error. he saith the same to the [...]. 11. Cap. saying, Be ye the folowers of me: but there he addeth, as I am the folower of Christ: so put the same wordes hither, set them together and then all is well. For I tell you it is a daungerous thyng to It is a [...] gerous thing to [...] folow men, & we are not bounde to folowe them further thē they folow Christ: we ought not to liue after any Saint, nor after S. Paule or Peter, nor after Mary y ^e mother of Christ to folowthem I say vniuersally we ar not bound so to do, for they did many thinges amysse. Therfore let vs folowe them as they folow Christ: for our sauiour Christ geueth vs a ge­nerall rule and warnyng saying: Whatsoeuer they teache you do it, but after their workes do ye not, and he addeth sit­tyng in Moses cheare, that is to say whē they teach the truth so that we oughte to [...] them that teache the truthe: but Learne hovv long men [...] be [...] ed. whan they do nought we should not folow them: therfore he saith in an other place, [...] vestra iustitia, Ex­cept your rightuousnes be more than the Scribes and Pha­rise is ye shall not enter into the kingdome of heauen. This he speaketh of the clergy men, geuing vs warnyng not to do as they did: we must haue such a rightuousnes as may stand before god: we are not appointed to folow [...]: as when VVe are [...] be sainctes apes. I here this saincte hath prayed so manye psalmes, so manye houres in a daye, I am not bounde in [...] to followe hym, to he his ape, and to doo as he dyd, my vocation beynge [...] vnto it.

There is a place in the 2. Macha. 12. Cha. where we rede 2 Machbeus. 12. [Page] how that Iudas [...] us that [...] sendeth certain money to Ierusalem, to make a sacrifice for the dead. Now Iudas dyd this: but it foloweth not, that we are bound in conscience to do the lyke, as the papistes which by and by conclude vpon it. Iudas did this, & be was a godlye man, er­go Iudas [...] is [...] to be [...] ed. we shold do it too: we shold folow his [...] le and sacri­fice for the dead. Nego argumentum, it is a naughtye argu­mente, to conclude vpon that thing which he did [...], ha uyng not gods worde: he did it, ergo it was well done. For we are not bounde to folowe them in theyr doynges. For yf Marye the mother of Christe shoulde haue done some what disagreeyng from gods worde, we should not folow her, whi che in dede hath had her faultes, as saincte Augustyne plam­lye affirmeth in the 3. treatise vpon Iohn: where she moued Christe to do a myracle when their wyne was lacking at the mariage: when our sauiour called her Mulier, woman, what haue I to do with thee? as who say, to do myracles is my fa­thers worke, and he knoweth the tyme when it is best to bee done: what haue you to doe with [...] where Chrysostome and Augustyne plainly [...], that Mary was somewhat arro­gant. Maryvvas [...] arrogant. So likewise it appeared in the Euangelist Mathew, where she interruptyng his Sermon, desyred to speake with him, and a felow tolde him when he was teachyng the peo­ple, saying: Thy mother is here and would speake with thee he aunswered and sayd, who is my mother? or syster, or bro­ther? and stretched oute his hand, saying: whosoeuer doth the wyll of my father which is in heauen, he is my mother, sister and brother. So lykewise when he was but twelue [...] of age, his mother and father seekyng hym, he sayde, [...] know ye not that I must be in y ^t busines of my father? Now in all these places as the wryters saye, passa est [...], she hath shewed her frayle nature: shall we go now and followe [...]. 4. her? No no, we maye not do so. S. Paule teacheth vs howe we shall folow them, and in what thynges, Bonum est emu­lari in bono semper, It is good alwayes to be seruent, and to folow in good thinges: then it is not such a good argument, such a mā doth it, ergo it is a good thyng? No not so: we must [...] so & do so al things, as it may stande with our [...], [Page 90] wherunto god hath called vs: for when we leaue our vocati­on To [...] our [...] on is dam nable. whereunto god hath appointed vs, no dout we do naught and damnably: As for an ensample. Our sauiour fasted 40. dais & 40. nightes without any maner of sustinance: Ergo we shal do so too, no, because we are not able to do so too, we should kyll our selues: likewise Moses that holy prophete of god killed an Egiptian which was a wycked and naughtye man: ergo I shall go and kill yonder wycked man to? No, I may not do so, for it is agaynste my callyng, I am no magi­strate, therfore I may not do it: as for Moses he had a special inspiration of god. Phenees that godly man killed [...] & [...], which wer occupied together in y ^t act of [...]: Phenees y ^t zelous man came and killed them bothe at ones Num. [...]. [...] his doyng plcased god very wel. Now ye may make such an argumēt, Phenees did so, and pleased god in his do­ynges, ergo we may doo so too: when we see any man disho­nor god, we may goe and kyll hym by and by. This is not a good argument: for as I sayde before, we must take heede to our callyng, to oure office. This Phenees had a speciall [...] to do so, we may not folow his ensample. Abraham was a good and holye man, he was redye to kyll hys sonne and [...] him wyth fyre: whiche doynges pleased god wonders well: afterwarde there were many which would folowe the That only is vvell done that god wil leth vs to do. ensaumple of Abraham, and burnte theyr children, but they did excedyng yl, and god was angry with them for so doing: therfore we must folowe theyr ensample so far forth as may stand with our vocation.

Further [...] and Mary they were maried folke, but they exercised not the acte of generation, yf we would now followe the ensaumple of Marye and Josephe, and inhibite vnto maried folkes the acte of generation: thys were naughte and against the order of GOD: for Mary and Io­seph had a special calling, and gifte of god to abstaine: but yf we hauing no suche calling or suche giftes as they haue had shoulde folow their ensample, we shouldgo to the deuil at y ^t length, for not doing according vnto our calling. So it ap­peareth partly that we are not [...] to folow y ^t [...] or doings of y ^t saints. Iacob, Dauid, Salomōother good, & [Page] holy men haue had many wiues, ergo we may haue manye to? Not so, they had a speciall lycence and prerogatiuc, whi­che VVe must [...] in oure [...] the sain [...] did in [...]. we haue not. Therfore take this for a sure rule, we haue not to folow the sayntes in their vocatiō, but we must folow god in our vocatiō, for lyke as they folowed god in their vo­cation and callyng, so we must follow god in oure vocation: but when we wil go about to folow god in their callyng, and forsake our owne callyng, then no dout we shal do noughte. This I haue said to that ende that ye might vnderstande the wordes of S. Paule, where he saith, be folowers of me: ther fore I shewed you how farre forth we ought to folow the en­sample of the sayntes.

For many walke of whom I haue tolde you often, and now tell you weping, that they are the enemies of the crosse of Christ. S. Paule speaketh of the false prophetes, he saieth they walke. By this word walke, is signified our conuersati on and lyuyng. for whan we will [...] any man to liue wickedly, we may expresse it with these wordes, he walketh wickedly. Now if there were many in S. Paules time, whi che did walke wickedly, thinke ye is the matter any thynge amended now at oure tyme? I thynke nothing at all: for we Apo. 2 rede in the 20. [...]. of Apoca. that Satan shalbe lose in the laste dayes, that is to say, god will suffer him to exercise hys craftes, his [...] wicked mynde, which he beareth a­gainste Sathan is lose [...] god: and truely when a man considereth the state of the whole world in euery countrey, it appeareth no lesse but y ^t the deuil is leuse: for what rebellions, what cruelties, what couetousnes, what hatered and malice is amongest men? In so much that a man would thinke the whole world to be full of deuils. therfore when there wer many at S. Paules tyme, it must nedes folow that there be more now: for nowe is the defection and sweruyng from the truth.

Of which I haue told you often, and now tel you weping. s. Paul was a good mā a harty & an earnest mā in gods cause Saint Paul vvas a vve per. he was a weeper, he wēt a pilgrimage wherof I told you the last time: it was a griefe to him to see the dishonor of god amō gest them, which he had instructed in the word of god: he was [...] to see the people blinded and seduced with false doctrine. [Page 91] but suche thinges greue not vs: though god be dishonoured we care not for it: but when we haue losse of oure goods, and [...] certain domages, then we can wepe from the [...] of our heartes, and be most sorowful: but when we heare that god is dishonoured, that lechery is committed, or other hor­rible sinnes done, that greeueth vs not, then we weepe not: Vve vvepe not as S. Paul did. & so it appeareth most manifestly that we haue not the hearte of S. Paule, we are not so mynded.

Now peraduenture some body might say that S. Paule had standred these men in writyng so sharply against them, and in callyng them the enemies of the crosse of Christe: but 2. Tim. 2 it is not so, he slaundereth them not. In the Epistle to Timo the he named some by their names Philetum, and Hyneneū. You must consider that Saint Paule did well in reprouyng them openlye: for a man maye sometimes tell an other mans faultes: for not euery tellyng is slaunderyng. When a man telleth an other mans faultes with a good mynde, and to a good purpose, this tellyng is wel: but that is nought and ve­ry slaundering when I reherse before other men the faults of VVhat sla unde­ring is. my neighbour with a malicious stomacke: I hate him, & ther fore I make him to be knowen, I paynte him oute in hys co­lours, and sometymes I say more by him then I am able to proue, this is slaunderyng: but when a man telleth an other mans faultes with a good mynde to his reformation, that is not standeryng. As we rede a story of S. Bernhard, whether it be true other not, it is no matter, take it for an ensaumple, and learne thereby what is [...], and what is not. Saint Berneharde was a goodly vprighte younge man and well fauoured, he came at a tyme with his company to an ynne, where he taried all nighte. And because he was a faire man, A fable of S. Bern­hard and his hostes the woman in the house caste her eyes vppon hym: desiring in her heart to haue carnal company with him, and therfore after supper she apointed a chamber for: him alone, to that end that she might come vnto him afterwarde, and so she diddet for whan euerye bodye was at reste she came vnto hys bedde intendynge to lye wyth hym: Saincte Berneharde percey­uynge that, cryed out with a loude voyce, Fures, Fures, the­ues, theues: hys fellowes hearyng hym [...], came vnto [Page] hym, askyng what the matter was: he tolde them that there was a theefe there: nowe they thoughte he hadde dreamed, wente to bedde agayne: As soone as they were gone, by and by the woman came agayne, then he cryed againe. So in the mornyng saincte Berneharde woulde not tarye long in that house, and as they were in the way, he tolde to his fellowes how that the woman hadde come vnto him, desyring them to take hede an other tyme of that womā, for she was a naugh­ty woman, she would haue stolen from him the holy ghoste, the remission of his sinnes, and all goodnes: for if he shoulde haue folowed her, she shoulde haue robbed him of all these thynges: of such a fashion we may tel other mens faultes.

For [...] Berneharde tolde it to that ende to gene the war­nyng to take hede of y ^t womā. Now this was not slandering and so likewise S. Paule here slaundereth them not, but set them out in their colours, to admonish vs to beware of them and so we ought to do, when we know a man that is wicked and wil not leaue his wickednes after due admonitious: No doute it is a good thyng to geue vnto other men warnyng of such a man, that they maye take heede of him: As for an en­sample. Theues sworue to be true. There be a company of theeues sworne together to be true one to theother, and not to disclose one another. Now I am amongest them: and after some mischiefe done I am ta­ken and condemned by the law to be hanged. Shall I not dis­close now my company and geue vnto the magistrates war­nyng of them? yes I would thinke that man that is in suche a case, doth well to disclose his company, for it pertaineth to a good ende, and is a charitable deede, els his company may doe muche harme afore they be knowen. No doute that man A good wishe. shoulde doe well, and I thynke he oughte to doe it. And I woulde GOD that all theeues in Englande were so persuaded in theyr heartes, that when one were taken that he should disclose his felowes too: No doute we should haue better reste, theeues would not so much trouble the common welthe as they do.

Weepynge. It greeued Saincte Paule verye sore that Christian soules should so bee seduced thorough false re­ligion, [Page 92] I woulde wyshe that there were suche a fer­uente zeale now in vs, as was in hym then: but it is not so, we haue no care for the soules of Christian people. And that appeareth moste manyfestly by those vnpreachyng pre­lates. For yf they hadde suche an earnest mynde to the [...] of Chryst, as Saincte Paule hadde, no doute they woulde Vn prea­ching pre lates haue [...] zeale. All the pa pistes in [...] are ene­mies to Christe. not bee so lordelye, so slouthfull in doyng of theyr oueties: but they lacke suche an earnest as saincte Paule had, such an earnest zeale they lacke: They are the enemy of the crosse of Chryste. A man may be an enemy of the crosse of Christe two manner of wayes. All the papistes in Englande and speciallye the spirituall men, be the enemyes of the crosse of Christe two maner of wayes. Fyrste when he is a ryghte papiste geuen to monkerye, I warraunt you he is in this o­pinion, that wyth hys owne workes he doth merite remissi­on of hys synnes, and satisfieth the law thorough and by his owne workes, and so thinketh himselfe to bee saued euerla­stynglye. This is the opinion of all papystes. And thys doc­tryne was taughte in tymes paste in scholes and in the pul­pettes. Nowe all these that be in suche an opinion, they be the enemies of the crosse of Christe, of his passion and bloud­shedyng: for they thynke in themselues Christe needeth not to dye, and so they despyse his bitter passion: they doe not consider oure byrth, synne, and the corruption of our nature nor yet doe they knowe the quantitys of our actuall synnes, howe many tymes we fall in synnes, or howe muche oure owne power is diminished, nor what power & might the de­uyll hath: they consider not suche thynges, but thynke them­selues able with theyr owne workes to enter into the kyng­dome of God. And therfore I tell you, this is the peryllous doctryne that canne be deuysed. For all faythefull and true Christians beleue onelye in hys deathe, they long to bee sa­ued thoroughe his passion, and bloudeshedyng: thys is all theyr comforte: they knowe and most stedfastly beleue, that Christ fulfylled the lawe. And that his fulfyllynge is [...], so that they attribute vnto Christ the gettyng & meriting of euerlasting lyfe. And so it foloweth that thei which attribute [Page] the remission of synnes, the getting of euerlasting life, vnto thēselues or their works, they denie Christ, they blaspheme and [...] him: For, for what other cause did Christ come, but onely to take away our synnes by his passion, and so de­liuer vs frome the power of the deuill? But these merites mongers haue so many good workes, that they be able to sell [...] mongers. them for money, and so to bryng other men to heauen to by their good workes: which no doubt is the greatest contempt of the passion of Christ that can be deuised. For Christ one­ly and no man [...] merited remission, iustification, and eter­nall felicitie for as many as will beleue the same: they that will not beleue it, shall not haue it: for it is no more but be­leue and haue. For Christ shed as much blood for Iudas as he dyd for Peter. Peter beleued it, and therfore he was sa­ued. [...] and [...] fore [...] not be sa ued. Iudas would not beleue, and therfore he was condem­ned, the faulte beyng in hym onely, in no body ells. But to say or to beleue that we should be saued by the law, this is a great dishonoring of Christes passion: for the lawe serued to an other purpose, it bringeth vs to the knowlege of our sin­nes, and so to Christ: for whan we be come through the law to the knowlege of our syns, when we perceiue our filthines then we be redy to come to Christ and fetch remission of our synnes at hys handes. But the Papistes fetch the remission of their synnes, not in the passion of Christ, but in their own doings: they thinke to come to heauen by their own works, which is naught. We must do good workes, we must ende­uour our selues to lyue accordyng to the commandementes of God: yet for all that we must not trust in our doynges. For though we doo the vttermost, yet is it al vnperfect, whā ye examine them by the rigor of the law, which law serueth VVe must work but not trust in our workes. to bryng vs to the knowlege of our sinnes, and so to Christ, and by Christ we shall com to the quietnes of our conscience. But to trust in our good workes, is nothing but a robbing of Christ, of his glorie and maiestie. Therfore it is not more necessarie to doo good workes, than it is to beware howe to esteme them. Therfore take heede good christen people, de­ny not Christe, put not your hope in youre dooynges: for [...] ye shall repent.

An other denyinge of Christ is thys masmonging: for all those that be massemongers be deniers of Christe, which be­leue [...] deny Christ. or truste in the sacrifice of the masse, and seke remission of theyr sinnes therin: for this opinion hath done very much harme, and brought innumerable soules to the pytte of hell: for they beleued the masse to be a sacrifice for the dead and li­uynge: and this opinion hath gotten all these abbeyes and chauntries, almost the halfe parte of all England: and they A man vvil spare no [...] his soule. should haue gotten more yf they had not bene restrained by certayne lawes. For what would folkes not do to case them selues from the burthen of theyr sinnes? But it was a false easment, a deceitful thing: Therfore how much ar we bound vnto god which hath delyuered vs from thys bondage, from this heuye yoke of popery, which woulde haue thurst vs to euerlasting damnation. For now we know the verye waye howe we shalbee deliuered, we knowe that Christe is offe­red once for vs: And that this one offring remedieth all the synnes of the whole worlde, for he was Agnus occisus ab o­rigine Apoc. 13 [...]. He was the lambe which was killed from the beginning of the worlde, That is to saye: all they that bele­ued in him sence Adā was created they were saued by him. They that beleued in Abrahames seede, it was as good vn­to them, and stoode them in as good effecte, as it dothe vnto vs now at this day. So that his oblation is of suche efficacye that it purifieth and taketh away all the synnes of the whole world. They now that wyl be content to leaue theyr synful lyfe, [...] with sinne, and then beleue in our sauior Christ they shal bee partakers of euerlastyng [...]. Here ye maye perceiue that Christe hathe manye [...] in the whole worlde, he hathe many that slaunder him, that dimi­nish Christe hath [...] ny ene mies. hys glorye: namelye all the papistes that truste in their owne merites or seeke remission of their sinnes by the sacri­fice of the masse: all these nowe are enemies to the crosse of Christ. In summa al those that seke remission of their sinnes other wayes then in the passion of Christe, they be [...] to God, and shalbee damned worlde withoute [...], vnlesse they repent. But here I muste sate some thinge vnto you, and I speake it to the satisfienge of some of you: For I think [Page] there be many which will reason very sore, they thinke it to be no matter though the curate be erronious and naught in his doctryne, they care not for y ^t: for they wyll say, I wil here hym, and doe accordyng as he commaundeth vnto me to doe: when he teacheth false doctryne and leadeth me the wronge way, he shall make answer for me before god: his false doc­trine shall do me no harme though I folow the same. Thys is a naughty reason and contrarye to Christes our sauiours Not the blynde guide a loue, but he and his [...] together. doctrine, for so he sayeth: yf the blynde leade the blynde, they shall fall bothe into the pytte. Marke here, he saieth not the leader shall fall into the pytte, but they shall fall both, y ^t lea­der & he that is led, the blynd curate and his blynd parishners and so it was at S. Paules tyme, not onely the leaders, the false teachers, went to the deuyll, but also they that folowed theyr false doctrine. And therefore S. Paule is so earnest in admonishyng them to be ware and take hede to themselues, yea with weepyng eyes he desyreth them to refuse the false prophetes. So lykewise God himselfe geneth vs warnynge Ezech. 3 in the 3. Chapter of the prophet Ezechiel saieng: yf I say vn­to thee concernyng the vngodly man, that (without dout) he must dye, and thou geuest not hym warning, nor speakest vn to him that he may turne from his euill way, and so to lyue: then shall the [...] vngodly man die in his owne vnrightu­ousnes: but his bloud wyll I requyre of thy handes. Again in the 33. Chap. he saieth. When I sende a sworde vppon a land, yf the people of the land take a man of theyr countrey, Ezec 33. and set him to be theyr watcheman: the same man when he seeth the sword come vpon the lande, shall blow the trompet and warne the people: if a man nowe heare the noyse of the trompet, and wil not be warned, and the sword come & take hym awaye, hys bloude shalbee vpon his owne heade: for he hearde the sounde of the trompet and would not take heede, therfore his bloud be vpon him: but yf he wyll receyue war­nyng Only he that recei ueth war ning shal be salfe. he shall saue hys lyfe. Agayne, yf the watcheman see­eth the sworde come and shew it not with the trompette, so that the people is not warned: yf the sworde come [...] and take any manne from amongest them, the same shalbee ta­ken awaye in his owne synne: but hys bloud wyl I requyre [Page 94] of the watchmans handes. In these places of Scripture it appeareth moste manifestly, that not onely the naughty cu­rate shall go to the deuyll, but also all those that folowe hys naughtye doctryne. The wicked shall dye in his wickednes: for thoughe God doe require the bloude of the parishners at the curates hands, yet for all that they shalbe damned in the It is daun gerous to haue an [...] cu rate. meane season. But I praye you be not offended with me, whan I tell you one thynge manye tymes, for I do it to that ende that ye might perceiue what daunger it is to haue an yll curate: this maketh me to put you manye tymes in remem­braunce of it.

I wyll tell you nowe a prety storye of a [...] to refresh you withall: A limitoure of the graye fryers in the tyme of An history of a [...] limitor. his limitation preached manye tymes, and hadde but one Sermon at all tymes: Whiche Sermon was of the tenne commaundementes. And because this fryar hadde preached thys sermon so often: one that hearde it before told the friars seruaunte that his maister was called, friar Iohn ten com­maundement: wherfore the seruaunte shewed the fryar hys maister thereof, and aduysed him to preach of some other ma­ters: for it greeued the seruaunte to here his maister deryded. Now the fryar made answere, sayeng: Belyke then thou canste the x. commaundements well, seeyng thou hast heard them so many a time: yes said the seruaunt, I warraunt you, lette me heare them saith the maister: then he beganne, pride [...], lecherye, and so numbred the deadly sinnes, for the ten commaundements. And so there be many at this time, whiche be werye of the olde gospel: they would sayne Some be wery be fore the haue lea ned. heare some newe thynges: they thinke themselues so per­fecte in the olde, when they be no more skilfull then this ser­uaunte was in hys tenne commaundementes. Therfore I saye bee not offended with me, whenne I tell you one thynge twoo or three tymes. And specially marke thys well, that the parisheners are not excused before GOD by the wickednesse and blyndenesse of the prieste. For GOD sayeth not, I wyll require the bloude of the peo­ple at the curates hande, and the people shalbee withoute blame: No not so, but the wycked shall perishe beecause of [Page] his wickednes, so that the blynde people and the blynde cu­rate shall go to hell together. I would wishe that all Eng­land were persuaded so: for the moste part of the people think A good vvish for England. themselues to be excused by their curates. But it is not so: for yf there bee any man wicked because his curate teacheth hym not, his bloud shalbe required at the curates hands: yet for all that the parishner shall goe to the diuell withall: that shal be his end. Therfore beware of that opinion, thinke not to be excused by your curate. for when ye do, ye do not well: and so you shall repente in the ende. S. Paule therfore is so diligent to geue vs warnyng of the false prophetes, [...] we should be deceiued by them. In an other place S. Paule com pareth their doctrine vnto a sycknes, which is is called a can­ker, which sickenes when she once beginneth at a place of the False doc trine com pared to a [...]. bodye, excepte it be withstanden, wyll runne ouer the whole body, and so at the length kil: so it is with this false doctrine. Now I must answer vnto you to an obiection, or doute, that peraduenture some of you may haue: you will thinke when An [...] ction or doubt. ye heare what is the nature of false doctrine, ye will thinke I say: Alas what is done with our graūdfathers: no dout they are lost euerlastyngly if this doctrine bee true: for after your saying they haue had the false doctryne: therfore they be [...] ned, for the nature of false doctryne is to condemne. Suche doutes some will make, yea and there bee some whiche in no wise wil receiue y ^t gospel, and y ^t only for thys opinions sake: for they thinke that whan they should receiue the gospel, it were in as much as to thynke theyr forefathers be damned. Now to this obiection or doutefulnes I will make you aun­swere. An aun swere to that obie ction. It is with the false doctryne like as it is with fyre: the nature of syre is to burne and consume all that which is layed in the syre, that may be burned. So the nature of false doctrine is to condemne, to bring to euerlasting damnation, [...] fyre [...] not althat is [...] in to it. that is the nature of the false doctrine. But yet for all that thoughe the nature of the fyre be to burne and consume all thinges, yet there hath bene many thyngés in the fyre whi­che haue not bene burned, nor consumed, as the bushe which áppeared vnto Moses, he burned in the fyre, and yet he was not consumed. [...] was the cause? Mary gods power. We [Page 95] rede also in the 3. Chap. of Daniell, how that Nabuchadono­zcr, Danie. 3. the king caused a golden image to be made: And so called all his lordes and his people to come and worship his Idole which he had set vp, threatning further that whosoeuer wold not fall doune and worship the said ydole, should be caste in a hote ouen. Now there were three young men, Sydrach, Me­sach, and Abdenago, which refused to worship the said ydole, saienge, O Nabuchadonozer, we ought not to consente vnto thee in this matter for why? our god whom we serue is able to kepe vs from the hote burnyng ouen, and can righte well delyuer vs oute of thy handes: and thoughe he will not, yet shalte thou know that we will not serue thy gods, nor doe a­ny reuerēce to that ymage which thou hast set vp. Then was Nabuchadonozer exceding full of indignation against them, and commaunded by and by that the ouen should be made se uen tymes hoter than it was wonte to bee, and spake vnto the strongest men that were in his hoste, to bynde Sydrach, Mesach, and Abdenago, and cast them in the burnyng ouen. So these menne were bounde in theire coates, hosen, shoes, w ^t theirother garments, and cast in to an hote burning ouen, for the kinges commaundement was so strayght, and the o­uen was exceding hote, and these three men Sydrach, Me­sach, and Abdenago fell doune in the hote burning ouen, be­yng fast bound. Then Nabuchadonozer the king merueyled and stode vp in all hast and spake vnto his councell, saying, did ye not cast these three men into the fyer? they answered, [...]: yea O king: he answered and sayd, lo for al that, I do God suf frednot he fyre to do his nature see fowre men goyng lose in the myddest of the fyre, and no­thyng corrupte, and the fourth is like the sonne of GOD to looke [...].

Here in this storie you se that though the nature of the fire is to consume, yet these three men were not consumed wyth the same. for not a heare of their heade perished, but rather the fyre brake oute and consunied them that put them in the ouen: so the fyre of his nature woulde haue consumed them, yet thorow the power of god the strength of the fyre was [...] quished and the menne were preserued from it. Euen so is it with the [...], with the false doctryne, the nature of itis to [Page] consume, to corrupt and bryng to euerlastyng sorow: yet let God hath manye vvayes to saue. vs hope that our forefathers were not damned: for god hath many ways to preserue them from perishing, ye a in thelast houre of death god can worke with his holy ghost, and teach them to know Christ his sonne for theyr sauior, though they were taught other wayes before: yet god can preserue theym from the poyson of the false doctryne. I wyl shewe you a no­table story done in kyng Achabs ryme, written in the [...]. boke [...]. Reg. 18 of the kynges 18. Chap. At the tyme when Achab that wyc­ked kyng and his wife Iezabel, more wickeder then her hus­bande, when they had the rule, they abolished the worde of god cleane, and set vp false doctryne, killed the true prophets of god: in so much that Elias saith vnto god with cryeng and great lamentations, sayeng: Lord the children of Israel haue forsaken thy couenaunte, broken doune thyne altars, and [...] thy prophetes with the sworde: And I only am lefte, and they seke my life to take it away. Here it appereth, that the pulpets at that tyme were occupied with false teachers, with false religion, lyke as it was in the tyme of our forefa­thers: in so much that Elias crieth out and faith plainly, that there were left no more but he oncly. But what saith god? I God had hys num ber in Eli as tyme. haue lefte me seuen thousande which haue not bowed their knees vnto Baal: when Elias, thought that there was lefte more but he only, then god shewed hym a great many which were left, and not infected with the poyson of the false doc­tryne. Therfore lyke as god could preserue a greate number of the Israelites at the same tyme, so he could preserue oure forefathers from the poyson of poperye which was taught at that tyme: for the Lorde knoweth whyche arc hys. Item, Christe hymselfe sayeth, Quos mihi dedit Pater, No man Iohn. 6. shall take these from me whiche my father hath geuen vnto me, that is to say which are ordeyned to euerlasting lyfe.

Non repellet dominus [...] suam, & haereditatem su­am non relinquet, the Lorde wyll not caste away hys peo­ple, [...]. 94. and hys inheritaunce he wyll not forsake: therfore lette vs hope that thoughe the doctryne at that tyme was [...] and poysoned, yet for all that God hathe had his: he hathe [...] seuen thousand, that is to say, a great number amongest [Page 96] theim, whyche [...] no harms by the false [...], for he wonderfully preserued them: lyke as he dydde in the greate dearthe, when all thynges were so dere, whenne the ryche Cod [...] preserue vvithout [...] meanes. frankelinges would not sell theyr corne in the markets, then at that time, the poore was wonderfullye preserued of god: for after mans reason they could not lyue, yet god preserued them: in so muche that theyr chylden were as fat and as wel lykyng, as yf they had ben gentilmens children. So lyke as god could preserue the poore with his chyldren in that great derthe, so he could preserue our forcfathers from euerlasting perdition: thoughe they lacked the foode of theyr soules, yet he could fede them inwardly with the holy ghost.

But now ye will say: seeyng then that God can saue [...] [...] other obiection and bryng them to euerlasting lyfe, withoute the outwarde hearyng of the woorde of God, then wee haue no neede to heare the word of GOD, we nede not to haue preachers amongest vs. For lyke as he hath preserued them, so he will pre serue vs to, with out the hearinge of gods worde. This An aun­svver to the same is a folishe reason: I will aunswere you this. I wyll make you thys argument: God can and is able to preserue thyngs from fyre, so that they shal not burne or consume: and ther­fore I wyll go & set my house a fyre, and it shalbee preserued. Or this: god prescrued these three men from fyre so that thei toke no harme, ergo I wyll goe and caste my [...] into the fyre and I shall take no harme: Is this nowe a good reason? No no, for these thrce men had their vocation to goe in the fyrc, they were caste in by violence: so if god wyll haue thee to goe into the fyre by violence for hys wordes sake: [...] go with a good wyll, and no doute either he wil prescrue thee as he dyd them, or els he will take thee oute of thys mysera­ble lyse to euerlastyng felicitie: but to caste my selfe into the fyere with oute anye [...] I mase not: for it is written: Non tentabis dominum [...] tuum, Thou [...] not tempte Math. 4. the Lord thy God.

So lykewyse in oure tyme GOD hath [...] light into the worlde, he hathe opened the gates of heauen vnto [...] by hys wordes, whyche worde he opened vnto vs by VVe may notdcspise the mean his officers, by hys preachers: shal we now [...] the prea­chers [Page] shall we refuse to heare gods word, to learne the way to heauen? and require him to saue vs without his word? No VVe may notdespise the mean no, for when we doe so, we tempte god, and shalbee damned worlde without ende.

This much I thought good to say against the suggestion of the deuill, when he putteth thee in mynd saying: (thy fore fathers are damned) that thou mightest learn not to dispeire of theyr saluation: and yet not be to carefull, for they haue theyr parte: we must not make an accompt for their doings: euery one must make answer for himselfe. for when they be damned they can not be brought agayne with our sorowful­nes: let vs rather indeuour our selues to heare gods worde diligently, and learne the way of saluation, so that when we shalbe called, we may be sureof it.

Now these false preachers of which saint Paule speaketh Our care fulnes can not bring oure fa thers oute of hell. here, are enemies vnto the crosse of Christ. what shalbe their ende? Mary perdition, destruction, and euerlastyng damnati on, Whose god is their belly. The false preachers preache onely pleasaunt thinges, and so get great rewardes, and are able to liue wealthely in this world & to make good chere. I The ende of the fals preachers Preachers vvill go [...]. fear me there be many of these belly goods in y ^t world, which preache pleasaunt thinges to get ryches, to go gay and trick vp themselues: they care for no more, they study and do what they can to buckle the gospel & the world together, to set god and the deuyl at one table, they be gospellers no longer but till they get riches: when they haue that that they seeke for, they care for no more: than the gospell is gone quite out of theyr hartes, and theyr glorye is to theyr shame: it is a short glorye and a longe shame, that they shall haue: for in the o­ther worlde, Erunt ad satietatem visionis omni carni, all the worlde shall laughe vpon them to their shame, whiche are worldlye mynded. Is there not more that be worldly myn­ded then that bee godlye mynded? I thinke S. Paule spake these wordes by the cleargie men, that wil take vppon them the spirituall office of preaching, and yet meddle in worldly A note for our cleargy. matters to, contrarye to theyr callinge: The cleargye of our tyme hathe procured vnto themselues a libertie to purchase landes. thinke ye not that such doinges sauered somwhat of worldlye thynges? But I will desyer them to take hede. for [Page 97] S. Paule saith here, that all they that be worldlye mynded, ar enemies of the crosse of Christ: for they make theyr bellies to be theyr gods. Therfore they shall receiue their punysh­ment The re­vvard of such prea­chers. for theyr wicked doings. what shal that be? marie euer lasting paine of hellishe fire world without ende, without a­ny deliuerance from the same, this is their rewarde.

But what shall become of Saint Paule and all true prea­chers? he saith: But our conuersation is in heauen. What was Saincte Paule in heauen whan he spake these woor­des? The re­vvard of true prea­chers. No, he was here on earthe: but whan we walke the pilgremage of whiche I told you the last day, Gods pilgre­mage: than our conuersation is in heauen, that is conforma­ble vnto gods heauenly wil: and god seeth them and wil re­ward them. whan we will do the workes of our vocation, & wrastle with synne and wickednes, and liue after gods will VVhat it is to haue our con­uersation in heauen and pleasure: who soeuer doth so, that man or woman hath his conuersation in heauen. From whence we long for the sauior, euen the lord Jesus Christ. S. Paule looked for hym to come from heauen. what is he not here all ready? Christ is here with vs alredy to our comfort, by his spirite and power to be our helper, and to worke with his sacramentes, to de­fend vs from danger and perill, so he is with vs in earth: but he is not here bodily. For he ascended into heauen, and sit­teth Christ is not here bodely. at the right hand of god the almightie: from thens shall he come to iudge the quick and the dead: all good men & wo­men long for hym. And no doubte he will come, and verye shortely: and wyll take accompt of euery one of vs: therfore as all the writers monyshe vs: lette vs neuer forget this day which we call the domes day. Sainct Hierome saythe, that he euer thoughte he hearde the trompette. Nowe they that haue in consideration this day, and make themselues ready: it is a ioyfull thyng vnto theym: but they that be customa­ble synners, wyll not leaue their wickednesse, suche as bre swearers, or adulterers, or idolaters, and doo credite pope­rie: The day of dome shal beterrible to [...]. vnto theym this daye shall bee a fearefull daye: it shall bee a heauy commyng vnto theym. Saincte Paule telleth what good chere they shall haue, namely euerlastyng dam­nation, beyng the ennemie of Christe, theyr glorye shall [Page] turne to their eternall shame. So you see that all the worlde may be deuided in two partes: namely into the faithfull and vnfaithfull. Now S. Paule saithe, that he looketh for this Sauiour, which shall chaunge our [...] bodies accordyng to y ^t workyng: wherby he is able also to subdue all things vnto hym [...], We haue a [...] body, mortall, subiect to all [...] and miseries: it is a grosse body, but for all that it Ourgrosse [...] be chan­ged. shall rise againe, and shall be chaunged. It is mortall now, it shall be immortall then: it is [...] now, it shall be [...] than: it is grosse now, it shall be tourned to agilitie than: it is corrupt now, it shalbe incorrupt then. It is [...] nowe, it shall [...] glorious than, like vnto his body. Now whan it shalbe so with our bodies: ye maye bee sure it shalbe so with our soules too: for that felicitie that we shall haue, that God hath layd vp for vs, passeth al mens though­tes: what ioye they shall haue that be content to leaue the [...] [...] of heauen passe all [...] thoughts. synnes, and lyue godly. And these thynges Christ our saui­our shall bryng to passe by his infinite power.

Now to make an ende, for Gods sake marke these lessons well: for this is a very good pece of scripture, wherin Paul sheweth both wayes: I thinke it were better for vs to lyue so, that we may attaine to this felicitie, which is prepared for vs in heauen, rather than to folow our carnal desires and lu­stes. For whan we leaue our wicked life, & credite the word of god, and haue a delite in it: No dout it shall bryng vs in the end to this saluation, of which saint Paul speaketh here.

But how shall it go with the other whyche wyll not heare gods worde, nor leaue their wickednes: Marie Vermis eo­rum Mark. 9 non morietur, Theyr woorme shall not dye. By these wordes of Christ, is expressed the great payne and sorowe that the wycked shall haue: therfore saith scripture, Mors peccatorum pessima, The death of the synners is the worst Psal. 34. thyng that can happen vnto thē. What meaneth he by that? The vvic [...] shal­be puni­shed here and hense to. He signifieth vnto vs, that the wicked be not enough puni­shed here: it shall [...] woorse with them after their deathe. So that it shall be a chaunge, they that haue pleasure here, and lyue accordyng to their desyres, they shall come to affli­ctions in the other worlde. Againe, they that haue afflicti­ons [Page 98] here, they shall come yonder to the perpetuall sabboth: where there is no maner of miseries, but a perpetuall lan­dyng and praisyng of GOD. To whome with the [...] and the holy ghost, be all honour and glorie, nowe and euer worlde without ende.

Amen.

The fyfth Sermon of maister Doctour Latymers. Matth. ix. Luc 8. Marc. 5.

WHile he spake vnto them this, Behold there came a certain ruler, and worshipped him, saying: my daughter is euen now diseased, but come and laye thy hand vppon her, and she shall lyue. And Iesus arose, and folo­wed hym, and so dyd his disciples: & behold a woman which was diseased with an issue of bloud twelfe yeres, cam behind him &c. This is a notable storie, and much comfort we shall fynde in it: yf we will con­sider and waye it, with all the circumstaunces. The Euan­gelist Marc sayth, the rulars name was Iairus, he was an officer: somme thynke that he was a reader of scripture, as there were at that tyme: or perchance he was such an officer as we cal churchwardēs, which is a [...] office in the great The chur­che vvar­den's may do much. cities: Churchwardēs can bryng much matters to passe: such a great officer he was. For though y ^t Iewes had a law, that they should make no sacrifices no where but at Ierusalem, where the temple was & al the ceremonies: yet for all y ^t they had in euery towne their churches or synagoges: like as we haue churches here in England, cōmonly euery towne hath a church. And this word Church, somtimes it signifieth the congregation: the people that is gathered together: somty­mes it signifieth the place where the people come together, The thing that con­teineth for that vvhi­che is con te yned. continens pro contento. Nowe our sauiour commyng to Capernau where that great man dwelled, which was such a towne as Bristowe or Conentreis. Iairus commeth vnto him in all hast, and falleth downe before him: Et precabatur multum, and maketh greate sute vnto hym, that he woulde [Page] come to his house and heale his doughter, which was sycke. No doubt he had heard what maner a man our sauior was: and wherfore he was come into this worlde: namely to saue [...] bothe in soules and bodies: and he had hearde also the generall proclamation, written in the. xi. chap. of Math. Math [...] where our sauiour saith: Come vnto me all ye that laboure [...] had hearde Christes proclama tion. and are laden, and I will ease you. This proclamation this Iairus had hearde, and beleued it. And therefore he cometh to Christ: He dyd not as a great many of vs do, which whan we be in trouble, or sicknes, or lose any thing: we runne hi­ther and thither to wyssardes, or [...], whome we call wyse men: whan there is no man so foolishe and blynde as they [...] the [...] leadeth them accordyng vnto his will and pleasure: and yet we runne after them sekyng ayde and comfort at their handes. But this good man dyd not so: he knew that god had forbidden to run to wyssards. But what doothe he? Mary be commeth to Christ, our [...], with a Iairus [...] neth not [...] good strong and vnfained faith. For (as I tolde you before) he had hearde before of Christ, of his proclamation, whiche moued hym nowe in his distresse to come vnto him. And no doubt he had a good substanciall faithe, as it appered by his behauiors: yet he had not so good a faithe as the Centurion Centuriō had a grea ter faith then Iai­rus. had, which sent a message vnto hym, saying: Lord, say but one word, and my seruant shal be whole. This was a won­ders great faith: in somuche that Christ saith: Non reperi [...] fidem in Israel, I haue not foūd such a faith in al Israel. But though this Iairus had not so good a faith as the Cen­turion Math. 8. had: yet he hath had suche one which leadeth hym to Christ. He commeth to Christe, he beleeueth that Christ is able to helpe hym, and accordyng vnto his belefe, it happe­neth vnto hym. For his doughter was healed, as ye shall heare afterwarde: And so vppon hym is fulfylled the Scri­pture. Credide [...] quod [...] sum, I haue beleued and therefore I haue spoken. For looke what manne so e­uer Iairus had a good faith. hath a good faythe, he wyll not holde his peace, he wil speake, he wyll calle for healpe at his handes: For yf this Iairus hadde not hadde a good faythe: he woulde not haue humbled hymselfe so muche, to falle downe before [Page 101] such a poore man as our sauiour was. Some wold haue had respect to their honors: They would haue thought it skorne to fall doune before such a poore man as our sauiour was: or els he would haue bene afraide of the people that were pre­sent, to honor him so highly, and to confesse hym to be a hel­per. And no doubt, that Iairus was in greate danger of his [...]: for Christ was not beloued amongest the Iowes, ther­fore it was a great matter for this Iairus to honor Christ so openly before all the multitude. And no doubt if he had not [...] so good, strong, and earnest faith, he wold not haue done as he did, but he had a good strong faithe: therfore he was not afraide of any thing in the worlde.

Now ye shall learne of this Iairus, first by his ensample to go to Christ, in all distresses to seke helpe by hym: And al­so Iairus isto be folow ed in two thynges. ye shall marke and obserue his greate and fatherlye loue, that he hath towardes his daughter: for he maketh greate sute to Christ for her, whiche signifieth that he hath a greate and earnest loue towardes her. The same fatherly affection and loue of the parentes towards their children, is the good gift of God: And god hath planted the same in their hertes: And this specially, for two respectes. Fyrst, for the childrens sake: for it is an irkesome thyng to bryng vp children: and not only that, but also it is a chargeable thing to kepe them, and to waite vpon them: and preserue them from all perill: if god had not planted such loue in the parentes heartes, in [...] it were impossible to doo so muche for theim: but God hath planted suche loue in their heartes, whiche loue taketh The com­moditie of naturall affection. away all irksomnes of all labour and payne. for what is a chylde whan it is left alone? what can it do? How is it able to lyue? An other cause is, wherfore god hath planted such loue in the parentes hearts towards their children: that we might lerne by it, what affections he beareth towards vs. for though the loue of parentes towardes their children bee very great: yet the loue of god towards vs is greater: yea his loue VVe are the [...] children of god. towardes vs, passeth farre all fatherly loue, which they haue towardes their children. And though Christ only be the ve­ry naturall sonne of god: yet with his deathe and passion he hath merited that we be the chosen children of god. For god [Page] for our sake hath bestowed his onely natural sonne, vnto the death, to the ende that we should be made thorough him, his chosen children. Now therfore all that [...] in Christ, and trust thorow his passion to be saued: all they are the childrē of god: And god loueth them more than any naturall father loueth his childe. For the loue of God [...] vs is more ernest, and more [...] towards vs, than is the fatherly loue towardes his natural childe: which thyng shall comfort vs in all our distresse: in what perill or danger soeuer we be, we shall beleue that god is our father. And therfore we shall come vnto him in the name of Christ his naturall sonne our [...]: therfore we [...] not to despaire in any maner of thinges: but rather what soeuer we haue in hand, let vs run to him, which beareth such a fatherly affection towardes vs, more a great dele than our naturall fathers and mothers can Our paren [...] no loue vs so [...] as god doth. [...]. As for oure carnall or temporall fathers and mothers, sometymes they be vnnaturall, so that they will not healpe their children in their distresse: sometimes agayne they wold fayne helpe, but they ar not able to helpe them. But our he­uenly Father, he is louyng and kynde towurdes vs, so that he will helpe. And then agayn he is mightie, he is almighty, he can and may helpe: so that there lacketh neither good will in hym, neither power. Therfore let vs not dispeyre, but ra­ther come vnto hym in all tribulation, and no doubt we shal be eased by him. For certaine it is, that the almyghtye God hath greater affection towards vs, than our naturall fathers and mothers can haue. And this appeareth by that that he hath geuen his natural sonne (the highest treasure that euer he had in [...] or in earth) for vs, euen vnto the deathe in his bytter passion. Further in the prophets euery where he setteth out his great loue which he hath towards vs, saying: [...]. 49 Nunquid potest [...]. &c. Can a woman forgette her owne child which [...] hath born into this world? yea and though she doo forget the same: yet wyll not I forget the. It is a rare thyng whan the deuill so muche preuatleth in pa­rentes, that a mother shold neglect or forget her own child: yet saith God, though it were so that she woulde forget her child, yet wil not I forget thee, whā thou beleuest in my [...] Christ. For the [...] can not preuaile agaynst me, though [Page 102] he preuail against womē, so that somtimes they forget their own children, or kil thē, yet shal he not preuaile against me: for I am [...] than he is. Further his loue which he be a reth towards vs, is expressed in y ^t. 7. cap. of Mat. wher Christ saith: Is there any man amongst you, which if his sonne ask bread, wil he offer him a stone? or if he asketh [...], wil be of­fer him a serpent? If ye than beyng euil, can geue your chil­dren good gifts, how much more shal your father which is in heuen geue good things if ye aske them of him? As who say: though you be euyll, yet whan your children wold haue any thing that might hurt thē: yet you beyng fathers & mothers do gene them good things, which shal not hurt them. Nowe Math. 7. sayth he: seyng ye, whose nature is yll, corrupt, and poisoned [...] sain­tes in hea­uen vvere euell vvh they [...] in th islife with wickednes (for ther is no saint in heuen, neither S. Pe­ter or Paul, but whan they were here, their nature was cor­rupt and geuen to wickednesse, and so they myght be called yl) can giue good gifts vnto your children, how much more wyll God which is the fountaine of all goodnes, geue you good thynges whan ye desire them of hym? Here ye maye learne now that the loue of God towards mankynd passeth all naturall loue: and that he is redy to giue vnto euery one that commeth to him for helpe, yea the verye holy ghoste [...] wyll geue vs whan we wyll desyre it.

Now to the matter: This Iairus is a good and louyng fa­ther towards his child: be cometh & desireth help of Christ: y ^t his daughter may be heled: A conetous mā wold haue passed on, he wold not haue takē so much pain as to com to Christ & desire his help. Therfore by this [...] we may lern to haue a good faith towards god, & a right natural loue towards our children. But it is a cōfortable thing to consider this fatherly affection of god towardes va: if we wold wel cōsider y ^t same, The consi­deration of gods [...] vvor keth obe­dience to his [...]. it wold stirr vp a childly loue in our harts towards him, so y ^t we wold be content to be ordered by [...], & ruled acording to his pleasure: like as a good & godly child is cōtent to be ruled by his father & mother, & wil in no wife do against them: so we shold be obedset vnto god, like as y ^t child is vnto his pa­rēts. But ye wil say, I pray you tell vs what is the wil of [...]? Answere. The general will of God is expressed in the [Page] [...] commaundementes: there we shall fynde what we shall doe and what we shall leaue vndone. But there is a speciall wyll of god, whiche is euery mans callyng: for it is the will & pleasure of god y ^t euery one shall do accordyng vnto his cal ling, wherunto god hath appointed hym: as the magistrates The speci all vvill of god. theyr callyng is to [...] that all thynges be well, that Iustice be [...], that the wycked be punished, and the good be re warded. Item, that the good and godlye lawes be mayntay­ned and executed: and most specially that the word of god be taught, that the people be not ignoruant in that: and thys is the will of god: when the magistrates do so when they en­deuor themselues that gods honor and glory be set abroade, and wyckednes bee abolished, then they do accordyng vnto theyr callyng. So likewise the callyng of the subiectes is to bee obediente vnto the magistrates: not to rebell agaynste them: for when they do, they striue against GOD him­selfe, and shalbee punished of him. Item the maried man oughte to doe his duetye towardes his wyfe, that is the wyll of GOD, to loue his wyfe, to prouyde for her &c. Lykewise the woman [...] to doe her duetye towardes her husbande in obeying hym in all thynges that be not a­gainst god. For she may not obey her [...] in wicked thin ges, which be against god: but els there is no exception, but obey she must. For so it is writē, so saith god vnto her: In so­row shalte thou bring [...] thy children, and thy [...] shall pertayne vnto thy husband, and he shall haue the rule of the Gene. 3. Now when the woman doth so, then she doth accordyng vn­to her callyng.

Further, maisters ought to do theyr dueties towards their seruauntes, and householde: to instruct them in gods word: to let them haue theyr meate and drynke. Lykewise, seruan­tes oughte to obey theyr maisters, with al hūblenes, to serue them vprightlye, and diligentlye: accordyng as god willeth them to do. Now this is the special wyll of god, namely that euery oneshal do accordyng vnto his callyng, as god willeth him to do. Now to fulfyll thys wyll of god, we should be mo­ued Gods fa­therly [...] by the great loue and fatherly affections, which god [...] towardes vs: this loue should moue vs to obey him: like [Page 103] as the good chylde obeyeth his father and mother.

Now commeth an other matter: for as oure sauiour was should moue vs to do his will. goyng to the house, where thys younge mayde laye sycke: there commeth a good faythfull woman, [...] thorough the people: for oure sauiour was tossed and tormoyled in the multitude: for ye must vnderstande, that thys Iairus was a great man, a man of great estimatiō: therfore the people hea ring that his daughter was sycke, or dead, came vnto hym to go with the corse.

Here I must take occasion to speake somewhat: there bee Ouer ha­sty buriēg of men scarse dead, many, now a dais, very hasty to bury their frendes: yea som­tymes before they be well dead. I heard say [...], that a yong woman was sicke, and fell in a sounde: her frendes whyche were with her, by and by made her redye to be buried: and when they went with the corse, and were commyng into the church yarde, the corse stirred: and the vicar commaunded thē y ^t bare her, to set her doune, and so finally the womā recoue­red. I tell this tale, to the ende to [...] you warnyng, not to be to hasty with sick folkes. I haue red in S. Augustine, that there was once a man which lay [...]. dayes [...], neither secyng, nor hearing, nor yet receiuyng any sustinaunce, ex­cept some lycour, whiche they poured in hys throate with a [...] man ly. eth 7. dais [...] quill. Now that same man after seuen dayes spake agayne. And the first word y ^t he spake was this: what is the clock? he thought he had lyen but a litlewhyle. Now yf his [...] had ben so hasty with him, he should haue ben buried before that tyme. Therfore I admonish you, be not to hasty with deade corses: as long as they bee warme, kepe them in the bed: for when a man is dead in dede, he wyll soone be cold.

When our sauiour was goyng amongest this great mul­titude to Iairus house: there commeth a woman thorough the people, desirous to touche his garment. The Euangelist Mark. 5. Marke setteth out this story more plainly, thē Mathew doth, he [...]: There was a certayne woman which had bene disea sed of an yssue. 12 yeres, and hadde suffred many thynges, of many phisitions: and [...] spent all that she had, and felte no amendment at all: but rather was worse and worse. Whan she had hearde of Iesus, she came in the prease of the people: [Page] behynde him, and touched hys garment: for she said, yf I on ly may touche y ^t [...] of hys clothes, I shalbe whole. [...] woman was sicke of a shamefull disease, and had bene [...] [...] an [...] thing to go to phi­sike. of it. 12. yeres. Passa [...] multa, she had suffred much sorow [...] it. For no dout whosoeuer hath adoe with phisitiōs, he [...] bee a sufferer: it is an yrkesome thyng to goe to phisike: A man must receiue many bitter medicines and [...]. Ther fore Mark saith: She suffred much, they had put her to great payne: and she had besto wed all her [...] vpon them, and was neuer the better, but rather the worse. Be­lyke she hadde bene a woman of great ryches, of greate [...], els she shold not haue [...] able to wage phisitions so long. This place of scripture reproueth not phisicions, as though phisike were a superstuous thyng, and not necessary because this woman was not healed: As when ye woulde reason of this maner: What? shall I go to phisike? No that I wyll not: for I reade in scripture, that a woman spente all her good vpon phisitions, and yet was neuer the better. But thys texte maketh no more agaynste phisike, then thys texte doth agaynst labour, where Peter saith: Per totam noctem laborauimus, & nihil coepimus, we haue laboured the whole night, and haue gotten nothyng. Now a rashe felow wil say what: hath S. Peter laboured al nyght, and cought nothing? then I wyll not labour at all: For I shall get nothyng with my labour: but this is a folishe reasonyng. For thoughe the woman spent all vpon phisitions, and yet was not healed: And though Peter laboured all nyght, and catched nothing, yet for all that we are allowed to vse phisike, and commaun­ded to labour. For so saith scripture: Hon ora medicum prop ter [...], Honour the phisition for nedes sake. Item, VVe [...] labour and may [...] à deo est omnis medel a, from God is all cure: and the hygh­est hath created y ^t medicyne. If we knew the vertue of euery [...], we myghte be oure owne [...]: but we know theym net, therefore God hathe ordeyned, that some shoulde geue theymselues to the knowledge of suche thynges, and then teache others.

We reade in the 4. Regum. 20. when [...] the king 4. Rc. 20 was sycke, god [...] Esay the Prophete vnto hym, say [Page 104] [...]: dispone domui tuae quia morieris, Putte thy house in an order, for thou shalt dye: but here note by the waye, that god required the king to set his thinges in an order, to make his testament, so we shall folowe thys ensample. When we perceyue that god [...] call vs oute of this lyfe, we shall or­der all thynges so, that there be no [...] after oure depar­ture, VVe must [...] gs in an or­derbe fore vve dye. that men may knowe what euerye body shall haue.

For that whych was said [...] Czechia, is said to euery one of vs: for god loueth not [...] nor contentions: he is a god of vnitye and concorde: therfore to auoyde all contentions, we ought to set our thynges in good order. Now although God sendeth Esay thither to tell him that he shall dye, yet it was not such a straight sentence, that it should be done out of hād, by and by: but rather god would moue hym by this message that Esay brought, to make sute for longer lyfe. Lyke as he sendeth Ionas to [...], with a straight commaundement: By threat­nyng god myndeth to bring vs to [...] tance. whereby god woulde moue them to make sute and mone to hym, and so to leaue their sinnes, and wycked lyfe. Now E­zechiashearyng such a message of the Prophet, what did he? Mary he fell to prayer, rehearsyng howe beneficiall god had bens vnto hym, saying: I be seche the now, O lord, remem­ber how I haue walked before thee in truth, and with a per­fect heart, and haue done that which is good in thy sight: and Hezechia [...] very sore: & so god sendeth the prophet vnto hym againe, promisyng hym, that he should lyue yet. 15. yea­res more. Now did he nothing els after [...] had this [...] of [...], he vsed phisike, he toke a lumpe of sygges, and layde it vppon the sore: lyke as we in sicknes tyme, laye Ezechias vsed pha­sike. plasters vpon it. So ye see by the ensaple of Hezekia, that it is laufull to vse phisike. But now at oure tyme, phisike is a remedy prepared only for riche folkes, not for poore: for the poore man is not able to wage the phisicion. GOD in dede hathe made phisike, for ryche and poore: but phisitions now a dayes seeke onelye theyr owne profites, howe to gette mo­ney, not how they myght doe good vnto theyr poore neygh­bour. Wherby it appeareth, that they be for the moste parte [...] charity: And so consequently not the chyldren of god [Page] and no [...] but the heauy iudgement of god hangeth ouer theyr heades: for they are commonly all welthy and redy to purchase lands, but to helpe theyr poore neighbour that thei can not do: but god wil finde thē oute one day I doute not. We must be ware whan we go to phisike, that we trust not VVe may not truste to much to phisike to muche in phisitions, and forget God in the meane season. Like as kyng Asa dyd, which had a disease in his [...]: and is much reproued bycause he soughte not the Lorde: he trusted 2. Par. 16 not in god but rather in phisitions: for Scripture saithe: In his sicknes he sought not the Lorde, but phisitions.

I knewe ones a great ryche man, and a couetous [...], he had purchased about an hundred pound: that [...] man came ones to London, where he fell sicke, as stoute as he was: And in his sycknes whan he was exhorted to beare it well, & submit hymself vnto god: He cried out w ^t horrible The eoue tous [...] will not [...]: to [...] hismoney vpon phi­sike. swearyngs, Shal I dye, shall I [...] phisitions, phisitions, call phisitions. As well as he loued his good (which was his god) yet he could fynde in his [...] to spende it vpon phisiti­ons: but in the ende he died lyke a beast without any [...]. This man nowe abused the phisitions: for we maye vse phisike, but we must not trust in phisike, as Asa the kyng dyd, and that wicked man, of whome I tolde you: we maye vse gods prouisions and [...], whiche he hath lefte for vs: yet for all that we maye not truste in them.

Now to the purpose: This woman had spent all her good Christ did that phisi­cions could not do. and was neuer the better: Well, that the phisitions coulde not doo, Christ our sauiour dyd it, and on this wise: There was a great multitude of people about Christ, they preased vpon him: Now the woman commeth amongst the prease of the people to him, desirynge to touche only the hemme of hys garment: for the beleued that Christ was such a health­full man, that she shold be sound as soone as she might touch hym: which came to passe so as she beleued. For as soone as she had touched him, her issue was stopped, and her sicknes gone quite and cleane. She was a [...] woman, she was not so bolde as to speake to oure sautor: but she cometh The [...] man stale her [...]. behynde his backe, and stealeth as it were, her health. But what doth our [...] he would not suffer her to be hydde, [Page 103] but saieth to his disciples, quis me [...] who hathe touched my clothes: his disciples made answer, saying: thou seest the people thrust thee, & [...] thou, who touched me: And he lo­ked round about for to se her y ^t had done this thyng. But the woman fearyng and tremblyng, knowyng what was done within her, came and fell doune before him, and tolde him [...] the truth. No dout this woman was ashamed to [...] sickenes, before the whole multitude: But what then, Christ wold haue it so. I perceiue saith Christ that vertue is gone out of me: he saith not my cloke, or my vestement hath done a worke: but he saieth, Scio virtutem ex me exiuisse, I knowe, vertue is gone out of me. Therfore we shall notbee The [...] went not out of the [...] but out of Christ. so foolish to thynk that our [...] had made the [...] mā whole: but rather her good faith and trust which she had in our sauiour. We must not do as the folish [...] papistes do, which impute great holmes vnto the [...] of our sa­mour. So ye see that this womā was made whole by Christ thorough him, by his [...]. And so is verifyed this which scripture saith, that which is impossible vnto mā, is possible vnto god. [...] had dispeired of that womā, it passed their cunnyng to helpe her: but our [...] he decla­red his diuyne power, and healed her out of hand, she doyng nothyng but touchyng the hemme of his vestement. So god can helpe when men cannot. An ensample we haue in scrip­ture, when the people of [...] goyng out of [...], came That whi [...] is [...] man is [...] god. vnto the red [...], they had great hylles of both [...]. [...] the kyng of Egipt folowed with al his [...] at theyr backes: y ^t red sea was afore them, so that there was nothyng after mās reason, but to [...]: what doth [...] he deuided by his infinite power, the red sea, and deliuered them out of al dan­ger. So it appeared, that god is able to [...] his people that beleue in hym, [...]. Lykewise in the [...] they had no corne nor any thing to eate, there was no ordina ry way to [...], what doth god: He taketh an extraordinarys way: he sendeth Manna from heauen, so we see that he is a­ble to helpe vs supernaturally: but yet we must take heede, VVe must not tempt [...] and not tempte God: we [...] vse all suche meanes as he [...] apointed to [...] this lyfe, els we should [...] god, [Page] which is forbidden. So lykewise we reade, that when [...] was in the wyldernes, and Saule hadde compassed hym [...] about: so that he after mannes iudgement could not [...]: what doth god: Mary he sendeth the [...] into [...] land of Saule, which when Saule hearde of, he went back 1. Reg. 23 and left Dauyd. So by that meanes god deliuered his faith­full seruaunt Dauid, out of the handes of this cruell manne Saule.

By these ensamples we may learne to put oure [...] and hope in God, in all maner of troubles, lyke as this woman did hers: she beleued in our [...], and therfore she was hea­led. All England, yea all the worlde may take this woman This vvo man may bee a schole mi [...] to al the vvorld for a [...], to learn by her to trust in Christ: and to seke helpe at his handes.

Agayne, by thys woman you may learne, that god some­tymes bryngeth some lowe, and humbleth them to that ende to promote them, and to bryng them alofte: As in thys we­man: she was [...] 12. yeres, and vered with such an yrke som sickenes, but at the length she was healed and not only that, but also [...]: for Christe called her his daughter, whiche was the greatest promotion that could be. So lykewise Jo­seph was in great [...], solde into Egipt, and afterwarde caste into prison: where he lay a great while: he was greatly humbled, but what was the ende of it: Mary he was a ruler Examples of men [...] to [...] exalted. ouer all Egipt: this was a greate promotion. So lykewyse [...] was humbled, made an outlawe, an out [...], durste not shew himselfe: but in the ende he was made kynge [...] all Jury, beyng at the [...] but a shephard, and afterward an [...], but [...] the ende he was made kyng. So this womā though she was lowe and loth to confesse her [...] disease, yet she was well promoted, after she had [...] it, she was made his daughter, which was a great [...]. But mark that [...] saith not to her, my [...] hath healed thee: but he saith, thy faith hath holpē thee. [...] if we had this VVe wold make muche of [...] if we had [...] [...], we wold make a great matter of it: which thing wer but foolery: let vs vse [...], which hath a promise: for god promised [...] when we pray vnto him, we shalbe heard: when we pray [...] afaithful heart, as this womā [...], which beleued [Page 104] [...] Christ wold helpe her: And for this [...] sake, she was so highly commended of Christ, and al the people were [...] by her ensample. But specially Jairus, that great mā, whose daughter lay sicke, he had cause to strengthen his faith by [...] ensample of this woman: which woman beleued the word of god, & therfore she came vnto Christ. So let vs do too, let vs stay our selues vpon gods word. Christ saith: Venite ad me omnes, Come ye all to me: let vs folowe this worde, and let The saith that hath goddes [...] is a [...] faith. vs come vnto hym: [...] this faith [...] hath gods worde is a true faith: but [...] faith which hath not gods word, is a lieng faith, a false faith. As [...] and Jewes, they haue a faith, but their faith is not grounded in gods word: & therfore it is a ly­eng faith, because it hath not the worde of god. Therfore like as the [...] is nothing, bringeth no profite, withoute the word of god: so the word of god bringeth no commodities ex­cept faith be there, [...] it be beleued: els it is to no purpose Neither doth faith auailvvith out the [...], nor the vvord vvith out faith. But this woman beleued the worde of god, she beleued that Christ was [...] to heale the sick, of soules and bodies: ther­fore accordyng vnto her beliefe, it happened vnto her: and no doute she is a saynt in heauen: for we rede not that she fell af­terward frō Christ. So we learne by this woman to haue a good faith in Christ, we must not [...] & thither to seke [...] hem. No, we must beleue in him, in all our distresses come vnto him, [...] helpe & cōfort by him. Now our sauior after [...] he had healed this womā, he goeth to this great [...] house, which had called him to make soūd [...] daughter: whē he com meth nere vnto [...] house, there cōmeth one of [...] seruāts [...]: thy daughter is dead she is gone: trouble [...] no [...], [...] for al helpe is passed. Lo, this had [...] to bryng [...] out of his faith: hearing [...] daughter was dead alredy it [...] great [...] vnto him. Buthere ye may learne, [...] whē ye go by [...] way & [...] to do a good dede, do [...] folowe the ensample of Christe, for he was going to Jairus [...], & in the way he did this good dede, in healyng that di­seased VVe must [...] none occasion to dogood woman: geuyng vnto vs an ensample that we [...] no occasion, but whensoeuer we haue [...] to doe good, we shall do it. And here we learne an o­ther thyng in our sauiour, namely that there is no respect of [Page] persons with him, he regardeth not the outwarde shewe of men whether they bee poore or ryche, but as Saincte Peter sayth, In all people, he that feareth God and worketh righ­tuousnes, be is accepted vnto him. For [...] refused no mā neither rich nor poore. But we see they that be poore ar com­monly yll handled in this worlde, no man regardeth them, euery man despiseth them. Againe we rede euery where that the ryche and greate men are yll spoken of in Scripture, po­tentes The riche menne are euill spoken of in the [...] tures. potenter [...] patientur thy mightye men shall mightily suffer paynes in hell: yet this scripture disalo weth or reproucth not great men and mightye rulers, but it spea­keth against those which abuse their power where wyth god hathe endued them, oppresse other poore men, do thē wrong and miuries. For commonly it is sene, that they that be rich are loftye and stoute, and abuse their riches or theyr power: Christe hath no re spect to the persōs for no doute riches may be vsed to good purposes. But oure sauiour he hath no respecte to persons, whether [...] be poore or riche: for here we see how he helpeth syrst the poore womā and now is goyng to helpe the richeman too, to rayse vp his daughter which was dead and redy to be buryed. Further we learne here by this Jairus to be constannt and stedfast in our faith, not to be moued w ^t [...] wind: for there was ma­ny thinges which might haue moued this Jairus to mistrust our sauiour, and to tunne from him. First bys seruant that came and told hym, thy daughter is gone, which was a great No thinge should dis courage vs. discomfort: for as long as she was yet alyue he hadde a good hope, but when he hearde that she was gone, it discouraged hym very sore. Secondarily the preparatiō which was made for her to bee buried, for all the people were come now to go with the corse which was a great discomfort vnto hym also. Thirdlye the wordes of our sautour most aboue all thynges discomforted hym, when our sauiour saith, she is not deade but she sleepeth: by these wordes Jairus might haue concei­ned an yll opinion in hym, saying: What: be thynketh that she slepeth: no if it were so, I could rayse her vp my self. Of such wyse this Jairus was tempted. Now when they came nere vnto the house, there was a greate number of people which laughed oure sauiour to scorne, when he sayd that she [Page 105] slept: where we may lern to be contēt, though we be despised and not set by in this world: seyng that our sauiour himselfe was of such wyse despised. I doute not but I haue ben laugh cd to scorne when I haue preached, that the way to gette ri­ches is, to geue away to the poore this that we haue. They haue called me olde dotyng foole: but what then, we must be content to be despised with Christe here in this worlde, that we may be glorifyed with him in yonder worlde.

Here is made mention of [...], no dout they haue their The vse of minstrels and belles good vse to make folke mery, and to driue away phantasies, at that tyme they vsed minstrels to their burials, as we vse here bels. Now our sauiour seeing the people that was come to go with the corse, and the pypers and minstrels redy, he conforted Jairum, which no dout was in great anguish: ther fore Christ saith vnto him: Noli timere, tantum crede, fcare not, but onely beeleue: continue onely in thy faith towardes me, and all thinges shalbe well. Now lyke as he saith to Jai­rus, so he saith to vs too, in what peryl or tribulation soeuer we be, we should not saynte, we shuld not feare, but beleue, he wyll regarde our faith as muche as he regarded the fayth of Jairus. And we shall attayne to such an ende as he did: for ye must consider that the almighty god doth sometymes put of the fulfilling of his promises, and helpeth not by and by: The cause vvhy god graunteth not our [...] by and by. but wherfore dothe he [...] Mary for his owne glories sake, for if we shold haue by and by that thing whiche we desyre, then peraduenture we should attribute it vnto our own sel­ues, & not vnto god: therfore it commeth not by and by, that we may afterwardes when we haue it, be the more thanke­ful for his helpe. Therfore let vs continue in prayer, and in faith, and no doute he will helpe when it is the verye tymc. Expecta dominum sayth Dauid, tary for the Lorde, [...] & non tardabit, he wyll come and not tary: and when he com meth, he wyll sett all thynges in good order. Nowe he say­eth to the people, Quid ploratis, what weepe [...] You musse Christ [...] demneth nor all vveping. vnderstand that our [...] condemneth not all manner of weepyng, but onelye that whyeh is without hope: of why­che [...] Paule speaketh: tanquam qui spem non habent, as they that haue no hope: but charitably wepyng is alowed [Page] [...], for S, Paule saieth, Flete cum flentibus. weeye with them that wepe, be sorowfull with them that be sorowfull: yet do it measurably as it becommeth [...]. In the time of popery, before the gospel came amongest va, we went to buriales, with wepyng and wailing, as thoughe there wer no god: but sence the gospell came vnto [...], I haue heard saye y ^t m some places they go with the corses girnyng and [...], as though they went to a bearevaiting: which thing no ddute is naughte. for lyke as to muche weeping is [...] mean [...] beste in all these [...]. naught, so to be [...] without [...] is naught to: we shold kepe a meure in al things. We read in holy scripture that the holy Patriarch Abraham, mourned for his wise Sa ra. So like wise did Joseph, for his father Jacob: therefore to wepe charitably and measurably is not yll, but good, and al­lowed in gods worde. So likewise in the new testamēt whā that holy man S. Stephen was stoned to death, the tert saith y ^t the church, fecerunt planctum magnum, they made a great lamēation & weping ouer him. Here I might haue occasion to speake against those women which so soone [...] their husbandes that be departed, which thing I can not very wel Maried persones [...] their ma­kes. allowe: for it is a token of an vnperfect loue. It was a lawe among the Romaines, that no woman should mary agayne before twelue monthes were expired, which no dout was an honest lawe: but to auoide [...] let the christian [...] man vse her libertye.

Now when our sauiour was come to the house, he suffred no man to go in with hym, but Peter James and John, and the father and mother of the chyld: al the other he thrust out, and toke the mayde by the hande, saying tabita cumi, that is to say, [...], I say vnto the [...]. And her spirite came a­gayne, and she arose strayghte wayes: what shall we learne [...] mary we shal learn here that our sauiour did ouercom deth, that he is the lord [...] deth, y ^t he hath the victory ouer him. Secundarily we learne here, y ^t our sauiour is verie god [...] but God alone. because he commaundeth death. For I tell you death is such an arrogante and stubburne felow, that he will obey no bo­dye but onely God. Nowe he obeyed our sauiour, whereby [...] appeareth that he [...] lorde ouer deathe. He sayd, Mayde I [Page 106] say vnto thee, arise: & by and by she was perfectly [...]: for she cate, to [...] y ^t she was right whole. here our [...] show ed hymself to be very god, & so the lord ouer death, fulfilling the saying of S. Paul, [...] mors tua, [...] mors, O [...], I shal be thy death: this is now a comfortable thing that wc know that Christ hath [...] death, and not for himself but for vs, for our sake, So that when we beleue in Christe, death shall not hurte vs: for he hath lost his strength and power: in so much that it is no more a death, but rather a sleepe, to all The resur [...] shall bee bothe of good and badde. them that be faithfull and feare god. From which slepe they shall ryse to [...] lyfe. Also the wicked truly shal rise, but they shall ryse to their [...]: so that it were better for them ncuer to ryse.

There be two kinde of people whiche will not sleepe: the first be the children whiche wepe and greue when they shall goe to bedde, for because they knowe not the commodityes that be in the slepe, they know not that the slepe refresheth a Tvvo [...] tea af peo­ple loth to sleape. mannes body, and make th him to forget all the labours whi­che he hath had before: this the children knowc not, therfore they go with an yll wyll to bedde. The other be [...], whiche bee giuen to greate drinking, they care not thoughe they be all nighte at it, and commonly the sleepe dothe [...] harme, for be maketh them heauy forheades. So like wyse there be two kynde of men that feareth death, which deathe in very dede ought not to be feared: for he is the bcste phisiti­on that euer was, he [...] at a clappe from all miseries and diseases: therfore he ought not to be [...]: but as I told you two kynde of men there be that feare hym, the children, that is to say they that are childish to god wards, that are ig­noraunt in scripture, that knowe not what greate [...] we shal receiue at goddes handes after this life, but they are all whollie set and bent vpon this worlde: and these are the children that will not goe to [...], that is to saye, that [...] deathe that are [...] to goe oute of this world. The [...] be drunkardes, y ^t be [...] sinners, y ^t wyll not [...] their liues, y ^t are drunke or drouned in sins & [...]; y ^t regard sinne nothing; they are not wery of it. Like as it is [...], [...] in [...] venit [...] [Page] he commeth in the middest of his sinne, thenne he careth no more for it, he [...] it, he is not sory for it: what remedy A remedy for these [...] of people now: Mary this, they that be in case as chyldren be, that is to say: they that be ignoraunte, let them gette knowledge, lette them indeuour themselues to vnderstand gods holye worde, wherin is sette out his will, what he would haue vs to doe. Now when they haue heard goddes worde and beleued that same: no doute all the feare of death wilbe vanished & gone quite a way. For they shall fynde in gods worde, that deathe hath loste his strength, that he can not hurte any more. Like­wise they that be dronkardes, that is to say, that be [...] sinners, let them repent here where the tyme of grace is, lette theym amende their lyues, bee sorye for that they, haue done: and take hede hence forwarde, and beleue in Christe, to bee saued by and thoroughe his passion. For I tell you drunkardes, you customable synners, as longe as you lye in sinne and wickednesse, and haue a delyte in them: so longe you are not in the fauoure of GOD, you [...] before hys face: for we muste wrastle wyth sinne, we muste hate synne, not agree vnto it: when ye doe so, then ye oughte not to bee afrayde of deathe: for the deathe of Christ our sauiour Christ hath kil. led our death. hath kylled our death, so that he can not hurte vs. Not with­standyng death hath bitter [...]: but what then? as soone as he hath done his office, we ar at liberty, and haue escaped all perill.

I wyll aske here a great clearkly question, where was the [...] question. soule now after it went oute of this yong mayde? it was not in heauen nor in hel, nam in inferno non est redemptio, there is no redemption in hell, where was it then? in purgatorye? so the papistes haue reasoned, it was not in hell nor in hea­nen, ergo it was in purgatory: which no doute is a vaine fo­lish argumēt. Now I wil make a clearkely answer vnto my [...]: & such an answer that if y ^t bishop of Rome woldhaue A clearkly aunsvver. gone no further, we shold haue bene wel enough: there wold not haue bene such errors & fooleries in religiō, as there hath ben. Now my answer is this, I cā not telbut where it plesed god it shold be, ther it was. Is this not a good answer to such a clerakly [...]? I think it be, other answer no body gettes [Page 107] at me: because scripture telleth me not where she was.

Now ye haue heard that our sauiour is the lord ouer death and so consequently very god: because he raised vp this yong woman which was dead. But peraduenture ye will saye, it is no great matter that he raised vp a mayden whiche was dead: for we reade of Elisa the prophete, that he raised vp a yong man from death. Answer, truth it is, he raysed him vp, but not by his owne power, not in hys owne name, but by the power of god: he dyd it not by himselfe. but Christ our sa­uiour, he raised vp Lazarus, and this yong mayd by his own diuyne power: the wing himself to be very god, and the sonne of the father eternall: therfore he saith, Ego sum resurrectio Christ rai­sed vp the dead by his ovvne povver. & vita, I am the resurrection and the life: This was his doc­trins: Now to proue that doctrine to be true, he did myracles by [...] owne diuyne power, she wyng hymselfe to bee verye god: so did not the prophetes, they were goddes seruauntes, gods ministers: but they were not gods themselues, neyther did they any thing in theyr owne name.

Now to make an end, let vs remember what we haue herd, lette vs take hede that we be not customable sinners: but ra­ther let vs stryue with sinne, for I tell you, there be but few of those that spende all theyr tyme in the [...] of the fleshe, that spede well at the end: therfore let vs take hee [...], y ^t murtherer vpō the crosse he sped wel: but what then, let vs not presume to tary in wyckednes styll, to the last poynte of our lyfe: let vs leaue wickednes, and stryue with our fleshly affections: than we shall attayne in the [...] to that fellcity, which god hath prepared for al them that loue him: to whom with y ^e sonne, and holy ghost, be all honor and glory.

Amen.

The vi. Sermon preached by Maister Doctor Latymer. Rom. 13.

[...] nothing to any man but this, that ye loue one a­nother: for he that loueth another fulfilleth the lawe. For this commaunde [...] thou shalt not commit [...], thou shalt not kyll, thou shalt not steale, thou shalte not [...] false witnes, thou shalt not luste, and so forthe: yf [Page] there bee any other cōmaundement it is al [...] in this saying. [...]. A [...] can [...] be al [...]

As for the first parte of this [...], we haue spoken of it before. for S. [...] entreateth of loue, and I tolde you how that loue is a thing whiche we owe one to another, and we are neuer quttte of this dette, we canne neuer discharge our selues of it: for as long as we liue we are in that dette. I will not [...] no we to intreate of it: for I tolde you sence I came into this countrey certayne speciall properties of thys loue. Therfore I will onely desire you to consider, that thys [...] is the lyuerye of Christ, they that haue this liuery be his Loue is [...]. seruantes. Againe, they that haue it not, be the seruants of y ^t diuel: for Christ saith, by that they shal know y ^t ye be my dis­ciples, [...]. 13. yf ye loue one another: they that beare yll will [...] and malice to theyr neighbours bee the dyuelles seruantes. And what [...] euer such men [...], that hate theyre [...]: pleaseth not god, god [...] it, they and all theyr doyngs [...] before him. For yf we would go about to sacrifice and [...]. COI. 13 offer vnto god a great part of our substance, [...] we lack loue it is all to no purpose, he [...] al our doyngs: therefore oure sauiour geueth vs warnyng that we shall knowe that our [...] please not god when we are out of charity with our neyghbour, haue greued or iniured him: these be his wor des: Therfore if thou [...] thy gifte at the altare, and there Math. 5. remembrest that thy brother hath ought against thes, leaue there thy offering, before the altare, and go thy way first and [...] reconciled to thy brother, and [...] come and offer thy gift. for certaine it is, that when we be withoute loue and chari­tie, we please not god at [...], [...] in [...] or any [...], of thinges: therfore I desyre you call to remembraunce what I sayed at the same tyme when I [...] of loue: for I tell you god will not be mocked: it is not ynough to pre­tend a loue and charity, with our mouth, and to [...] faire, VVe must [...] vvith [...] whole heart. and in our hearts to hate our neighbor: this is nought, we should not only speake well by oure neighbour, but also we should loue him in dede, we should help him in his nede, we should [...] him with all our heartes, when he hath done any thing against [...]: for yf he nedeth helpe, and I help [...] [Page 108] not, being able, thē my loue is not perfect: for the right [...] sheweth herselfe, by the outward workes. lyke as S. Iames Loue [...] be [...] ed by [...]. saith: Shew [...] thy faith by thy workes. So I say vnto you, shew your loue by your workes. Now to the other [...]. This also we know the seasō how y ^t it is [...] that we shold now awake out of slepe: for now is our saluation nerer, thā lacob. [...]. when we beleued. The night is passed the day is come nye, let vs therfore cast away the dedes of darkenes: and [...] vs put on the armour of light, let vs walke honestly as it were in the day light, not in eatyng and drinking, neither in [...] bering and wantonnes, neither in [...] and enuyeng, but put ye on the lord Iesus Christ, and make not prouision for the flesh, to fulfill the [...] of it.

Here S. Paule requireth a greate thing of vs, namely y ^t we should awake from slepe: he argueth of the [...] of the time. but that slepe of which he speaketh is specially Tvvo [...] of [...] den. a spirituall [...], the slepe of the soule: yet we may learne by this text y ^t to much sluggishnes of the body is naught and wic ked, to sped y ^t good time which god hath geuen vs to do good in, to spend it I say in sleping: for we oughte to kepe a mea­sure as wel in slepying as in eating & drinkyng: and we plese God as well in slepyng our naturall sleepe as in eating and drinking: but we must see that we kepe a measure, that [...] [...] must be kept in all thynges. giue our selues not [...] much sluggishnes. For like as we mai not abuse meat & drink, so we may not abuse sleping, to turn our natural slepe into [...]. But S. Paule speaketh here specially of the slepe of the soule, that is of [...] & wic­kednes, which are called in scripture slepe or darkenes: from which slepe S. Paule would haue vs to rise. For our saluati on is come nerer, how [...] it y ^t S. Paul saith y ^t our sal­uatiō is come nerer? do we not beleue now as the [...] and [...] did? and how is then our saluation come ne­rer? Tvvo [...] from [...] begin [...] to the ende. you must vnderstād y ^t there be two times [...] y ^t beginnīg y ^t first time was from the beginning of the world, til Christ, till to hys commyng. The other tyme is sence he came: for whenne he came he wroughte the worke of oure [...], & taught vs the way to heauē, suffred that paine for vs whiche we shold haue [...] in hel world without [...], & rose again from the death, [...] his [...] vnto his [...], [Page] and so ascended into heauen, where he sitteth at the righte hand of god his Father: where he with his intercession appli eth vnto vs, which beleue in him, his passion, and al his me­rites: so that all that beleue in hym shall be quite from theyr sinnes. For his passion is profitable onely vnto theym that [...]: notwithstandyng that his deathe might be sufficient for all the whole world: yet for al that no man shal enjoy that [...] benefit, but only they that beleue in him, that put their hope, trust, and [...] in hym. Now therfore S. Paul Christes death [...] that be [...] not. saith, Our saluation is come nerer: because Christ is com al­redy, & maketh intercession for vs. All they that were before his commyng, as the patriarches and [...]. and al other faithfull, they beleued that he should come, but so do not [...]: we beleue that he is come alredy, and [...] fulfilled all thin­ges. The Iewes which are at our time beleue that he shall come, but they tarie in vaine: their [...] is a deceitfull faith, because it is against gods worde: for Christ is not to be loo­ked for to come againe and suffre. [...] not so, but he wil come [...] to iudge bothe the quicke and the dead. Our sauiour Christe vvas reue­led [...] before he came. Christ was reueled long before he came to suffre. Firste in paradise, when God spake of the womans sede, saith: Conte­ret caput serpentis, The sede of the woman shall breake the serpentes head. And this was a gospell, a glad tidyngs: for the serpent had deceued Adam and Eue, brought them from their felicitie, to which they were [...]: so that Adam and Eue could not healpe them selues, nor amende the matter. The gos­pel vvas preached inparadise

Now than cometh God with his gospell, and promiseth that there shall one be born of a woman, which shall quashe the [...] head: and this was a gospell. And no dout as ma­ny as dyd beleue these wordes, and did put theyr hope in the sede of the woman, and beleued to bee deliuered from theyr synnes thorow that sede: As many I say, as beleued so, were saued, as Seth, Enoch, and other good and godly mē, which wer at that time: but there was not a great numbre of those: For the most part euer was the worst. Further, this gospel The most part are e uer the [...]. was reueled vnto Abraham, when God dyd promise hym, saying: In semine tuo benedicentur omnes gentes, In thy [...] all nations shall be blessed: so that it appered, that with­out [Page 110] Christe, we are vnder the curse of God. And agayne by Christ we haue the benediction of God. Lykewise this gospell was opened vnto Dauid, and al the holy prophetes: They spake of this gospell, and taught the people to looke for their sauiour: but their sayings and [...] was som what darke and obscure. Now when he came and dwelte a­mongst The [...] say ing vvere dark and obscure. vs, aud shewed vs the way to heauen: with his own mouth he taught vs this gospel, and suffred his painful pas­sion for vs: this was a more cleerer reuelation, than the pro­phets had. Therfore Christ our sauior saith to his disciples: Luc. 10. Happie are the eies which see these thinges that ye see: for I Math 13. tell you, that many prophets and kynges haue desired to se those thinges which ye see, and haue not seene them: And to heare those thynges which ye [...], [...] haue not heard them. But wherfore were they called blessed? that they sawe hym? To see Christ m keth bles sed. than if the blessednes standeth in the outwarde seeyng. than Adam and Eue, and all the prophets were not blessed, but cursed: if the blessednes standeth in the bodily sight, than the brute [...] were blessed which saw him: the asse whervpon he rode was blessed, yea his very ennemie Annas and Cay­phas, and Pylate, and other that consented vnto his deathe were blessed. But it is not so, ye must vnderstande that oure sauiour in that maner of speaking putteth only a difference betwene the [...]. For at that tyme whan he was here in earth, he was more clerer reueled thā afore, whā he was only promised to come. When he dyd myracles, cast out deuyls, healed the sicke, it was a more [...] reuelation: than when God said, Semen mulieris conteret caput serpentis, The sede of the woman shall breake the head of the serpent. When Iohn Baptist pointed and shewed hym with his fynger, it could better be vnderstande then the prophecies which were spoken of him: Therfore this blessednes whereof Christe speaketh, and saint Paule (whan he saith) That our saluati­on The diffe rence of the tym e vvherein Christe was diue? sly reueled is come nerer, must be vnderstand of the diuersity of the tyme: for Christ was clerer reueled in the end of the worlde than before. But as touching the blessednes which we haue by Christe: it was alike at al times, for it stood Adam in as good stead to beleue the fyrst promyse which god made vn­to [Page] him, and he was as well saued by it, in beleuing [...] Christe shold come, as we be, which beleue that he is come, and hath suffred for vs. So likewise the prophetes are saued in beele­uyng that he should come, and suffer, and deliuer mankinde by his most painful death. But now sence he is come in dede and hath ouercome the deuill & redemed our sinnes, suffered the paynes, not for his owne sake, but for oure sakes: for he him selfe had no sinne at all, he suffred to deliuer vs frome Christ had no syn, but toke out syn and gaue vs his [...] ousnes. cuerlasting damnation, he toke our synnes and gaue vs his rightuousnes. Now sence that al these thinges are done and fulfilled, therfore saith Paule: Propius est salus [...], quam tunc cum credebatur, Our saluation is come nerer now, thē when we beleued: taking occasion of the time, to moue vs to rise from our sleepe, as who say, Christ is come now, he hath fulfilled al things, of which thinges y ^t prophetes haue spokē now therfore arise frō your sins. The same slepe of which S. Paul speaketh here, is the slepe of syn, a spiritual slepe, not a It is a spiri [...] that [...] Paul spea keth of. naturall slepe of the bodie: as for the naturall slepe it is law­full for vs to slepe and to take our reste, when we do it mea­surably, not to much setting aside our busines: wherunto [...] hath called vs, and do nothing but play the sluggardes: whē we do so, then we do naught and sinne against god. Ther­fore we must awake from the [...] slepe, we must set aside slouthfulnes with all other vyces and sinnes. But I praye you what is syn? I thinke there be many which can commit sinne, and do wickedly: but I think there be but few of those [...] sin is. which know what is sin. Therfore I wil tel you what is sin: al that y ^t is done against the lawes of god, cōtrary to his wil and plesure, that is sinne and wickednes. Now there be two Tvvo ma­ner of [...] es, gene­ral and speciall. maner of lawes. There be general lawes pertaining to eue­ry man and woman, and there bee speciall lawes: the gene­rall lawes are comprehended in the ten commandementes, which ten commaundementes are comprehended in the la­wes of loue. Thou shalt loue god with al thy heart. &c. And thy neighbour as thy selfe, these be generall lawes.

Now then there be special lawes which teach vs how euery man and woman shall liue in their callyng, whereunto god hath called them. These [...] teach how magistrates shall [Page 110] do their duety, execute iustice, punish the wicked, defend the good, to see that the common welth bee well ordred, and go­uerned, that the people lyue godly euery mā in his calling. So lykewise maried folke haue their speciall callyng and lawes. There is appointed in scripture how the man shall nourish his wife, rule her with al lenity, and [...]: the woman likewise shall obey her husband, be louing & kynde towardes him. So masters ought to do according vnto their callyng, that is to rule their house well and godly, to see that their [...] be well occupied, and to let them haue their meate and drynke and wages. So seruauntes haue theyr lawes: [...] is to obey their maisters, to do [...] all bu­sines No obedi ence a­gainst god whatsoeuer their masters commaund vnto them, so far as it is not against god. For when a maister will commaund vnto his seruaunts to do such thinges whiche are agaynste god, then the seruaunt ought not to obey to do those things.

Now whosoeuer transgresseth these lawes, eyther the ge­nerall lawes, or the speciall lawes, he sinneth: and that whi­che is done contrary to these lawes, is synne. When ye will know now whether ye haue sinned or not, see and consider Learne to fynde [...] inough. these lawes, and then go into thy heart, and consider thy ly­uyng, how thou hast spent al thy dayes: when thou doest so, no doute thou shalt finde innumerable sinnes done against these lawes: for the law of god is a glasse wherin a man may see his spottes and filthines: therfore when we see them, let The lavv is aloking glasse. vs abhorre them and leaue them: let vs be sory for that which is passed, and let vs take a good purpose to leaue all sinnes, from hence forward. And this is it y ^t S. Paule saith, let vs arise from the slepe of sinne and wickednes, for our saluation is come [...]: our sauiour he is clerely opened vnto vs, he hath suffred for vs alredy, and fulfylled the lawe to the vtter [...]: and so by hys fulfylling taken awaye the curse of the lawe.

But there be two [...] of sinnes, there is a dradlye sin, Tvvo ma­ner of [...] and a veniall [...]: that is sinnes that bee pardonable and sinnes that be not pardonable. Nowe howe shall we knowe whyche bee veniall synnes, or whyche bee not: for it is good to knowe theym: and so to keepe vs from theym. [Page] when ye wyl know which be deadly sinnes or not: you must [...] vnderstand that there be two maner of men, when I say men, I vnderstand women too, that is all mankynde, and so dothe scripture too, vnderstanding the women too, by thys worde men: for els we should not fynde in scripture, that we should baptise women, for the scripture saith: Baptizate eos, baptise them, he speaketh in the masculine gender [...]. I­tem [...] quis renatus fuerit ex [...] & aqua, Except a man be borne againe thorough spirite and water: here is made no mention of women, yet they be vnderstanded in it to: for the saluation and euerlasting life, pertaineth as well vnto faith­full women as it doth vnto faithfull men: for he suffered as well for the women, as he did for the men. God woulde haue them both to be saued, the men and the women. So ye see The vvord man signi fieth both man and vvoman. that this worde men signifieth or conteyneth both the [...], (the men and the women) at sometimes, not alwaies: But I say there be two maner of men, some there be y ^e be not iusti­fied, not regenerate, nor yet in the state of saluation, that is to say, not gods seruants: they lacke the renouation or rege­neration, they be not come yet to Christ. Now these persons that bee not come yet to Christe, or yf they were come to Christe, be fallen agayne from [...]: and so loste theyr iustifi VVhoe they be that sinne deadly. cation (as there be many of vs, which when we fall willing­ly in to sin against conscience, we lose the fauour of god, our saluation, and finally the holy ghost) al they now that be out Notvvith­standing this [...] on, al sinis of it ovvn nature is dead­lye: and vvhen it is [...], there is no sinne vn­perdona ble, to thē that be [...] the gospell. of the fauour of god and are not sorye for it, sinne [...] them not, they purpose to go forwarde in it, all those that in­tend not to leaue their sinnes are out of the fauor of god: and so all their workes whatsoeuer they do, be deadly stunes: for as long as they be in purpose to sinne, they sinne deadly in all their doynges. Therfore when we wyll speake of the [...] of synnes, we must speake of those that be faytheful, that be regenerated and made newe, and cleane from their sinnes thorough Christ, Now this I say: I haue veniall sin­nes and deadlye sinnes, which be veniall synnes? Euerye syn y ^t is cōmitted against god not wittingly, not willyngly, not consenting vnto it, those be veniall sinnes: As for an en­sample, I see a faire woman I am moued in my heart to sin [Page 111] with her, to commit the acte of lechery with her, such though [...] rise out of my heart: but I consent not vnto them, I with stand these yll motions, I folow the ensample of that godlye yong man Ioseph: I consider in what estate I am, namely a temple of god, and that I should lose the holy ghost: on suche wise I withstand my yll lustes and appetites: yet this [...] in my heart is sinne, this yll lust whiche riseth vp: but it is a veniall sinne, it is not a mortall sinne, because I consent not vnto it, I withstand it: and such veniall sinnes the iust man [...]. 24 committeth daily. For scripture saith, septies cadit iustus, the rightuouse man falleth 7. tymes, that, is often times: for his workes are not [...] perfect as they ought to be. [...] I praye you, who is he that loueth his neighbour so perfectly and ve­hemently as he ought to do? Now this imperfection is sinne but it is a veniall sinne, not a mortall: therefore he that fee­leth his imperfections seeleth the yll motions in his hearte, No more shall any sinthat vve do if vve repent it, and be­leue the promise of god [...] in Christ. but foloweth them not, consenteth not vnto wyckednesse to doo them: these be venial sinnes, which shall not be impuied vnto vs to our damnation. So all the yll thoughtes that ryse vp in our heartes are veniall as long as we consent not vnto them, to fulfyll them with the deede: I put the case, Iosephe had not resisted the temptations of his maisters wyfe, but had folowed her, and fulfilled the acte of [...] wyth her, had wayed the matter after a worldlye [...]: thinking, I haue my mistresse fauour alreadye, and so by that meane I shall haue my maisters fauour to, no body knowyng of it.

Now when he had done so, this acte had ben a deadly sinne. for any acte that is done agaynste the law of god willynglye And so is a thought to though [...] fo­l [...] not. and wittingly is a dedly sinne. And that man or womā that committeth [...] an acte loseth the holye ghost and the re­mission of sinnes, and so becommeth the childe of the diuell, being before the childe of god. For a regenerate man, a wo­man that beleueth, ought to haue dominion ouer sinne, but He is the seruant of [...] that [...] to dvvellin sin. as soone as [...] hath rule ouer him he is gone: for she lea­deth hym to delectation of it, and from delectacion to consen ting, and so from consenting to the acte it selfe. Now he that is led so with sinne, he is in the state of damnation, and syn­neth damnably: And so ye may perceiue which [...] they that [Page] sinne deadly, and what is the deadly sin, namely that he sin­ueth deadly that wittingly falleth in sinne: therfore it is a pe [...] thing to be in such an [...], to be in the state of dam­nation and euerlastyng perdition: let vs folow therfore this good warnyng which S. Paule geueth vs here, let vs ryse from the slepe of sinne, let vs take a hearty purpose to leaue all wickednes. But may we do [...] May we ryse from sinne? yes y ^t we may: for god hath prouided a remedy for vs, what is that? Mary penaunce, we must haue the staffe of penance, Measure [...] that [...] before, by this [...]. and rise vp withall: and this penance is suche a salue that it healeth all sores: yf a man haue done all the worldes synne, yet when be taketh this staffe of penance in his hand, that is to say when he is sory for it, and intendeth to leaue them, no God [...] but one salue for all sores. doute he may recouer: and god is that same phisition which vseth but one maner of salue to all maner of sores.

We reade in the gospel of Luke; that when Pilate had done Luc. xiii. a notable murther, and had mingled the bloude of certaine [...] with their owne sacrifices, Now some came and told Christe what Pilate had done. Oure samour maketh them answere, sayeng: I tell you excepte ye repent, ye shal al like­wise All muste [...]. so perish. As who say, whatsoeuer Pilate hath done, see you that ye do penaunce, and amend your naughty lyuynges or els ye shall all be destroyed. This was a good quippy that he geueth vnto the Iewes, whiche were redy to speake of other mens faultes, but of theire own faultes they made no mention: as it is our nature, to bee more redier to reproue o­ther Oure na ture is to see other mens [...], but not oure owne. mens faultes then our own: but our sauior he cōmaun­deth them to looke home, to see to thēselues. and this [...] is y ^e chiefest thing in al y ^e scripture, John Baptist whe he be­gan to preach his sermō was [...] agite, do penance, so likewise Christ saith, [...] agite & credite Euangelio, doe penaunce and [...] the gospell. But wherin standeth Vvhat re­pentance is. the right penance, and what is penaunce? Answer, penance is a turning from synne vnto god, a waking vppe from this slepe 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 my selfe that I haue transgressed gods most holy [...] & commaund [Page 112] [...], I must confesse my selfe to be faultye and gyltye, I [...] consisteth of. iii. par­tes. muste be sorye for it, [...] my selfe and my wickednesse. When I am nowe in that case, then I shall see nothing but helle and euerlastyng damnation before me, as long as I looke vpon my selfe and vpon the law of god. For the lawe of God when it is preached bryngeth vs to the knowledge The lavve of God is a [...] glasse. of oure synnes: For it is lyke as a glasse whiche sheweth vs the spottes in our faces, that is the sinnes in our heartes. But we may not tary here onely in the law and oure selues: For if we do, we shall come to desperation. Therfore y ^t first pointe is to acknowledge our sinnes, and to bee sory for the same: but as I said before, we must not tary here: for Iudas Faith must be ioyned with oure repentāte was come so farre, he had this poynte: he was no doute a so­rowfull man as any can be in the world. But it was to no purpose, he was lost for al his sorowfulnes: therfore we must haue an other pointe. what is that: Mary saithe, beliefe: we must beleue Christ, we must know that our sauiour is come into this worlde to saue synners: therefore he is called Je­sus, because he shall saue his people frome theyr synnes: As [...]. i. the angell of God hymselfe wytnesseth. And this faith must The deuill dothe be­leue that Christ [...] into this vvorlde. not be onely a generall faith, but it must be a speciall faith: for the deuyll hymself hath a generall faythe, he beleueth that Christ is come into this world, and hath made a recon­ciliation betwene God and manthe knoweth that there shal be remission of oure synnes, but [...] beleeueth not that he shall haue parte of it, that his wickednesse shall bee forge­uen vnto hym, this he beleueth not: he hath but a generall [...]: but I say, that euery of one of vs must haue a speciall faith: I must beleue for my selfe, that his blood was shed for Euery [...] that vvilbe be saued, must haue a speciall faith. me. I must beleue that when Christ saith: Come to me all ys that labour and are laden, and I will ease you. Here I must beleue that Christ calleth me vnto hym, that I should come and receyue euerlastyng lyfe at his handes: With such a special faith I do apply his passion vnto me. In that prayer that our Sauiour made when he was goyng to his deathe, [...] sayth: I pray not for them alone, saith [...], but for them [...] which shal beleue in me through their preching, that they [...] may be one, as thou father art in me, & I in thee: and that [Page] they also may be one in vs. So that Christ praieth for vs as well as for his apostles, if we [...] in hym: and so Chri­stes praier and our beliefe bringeth the salue vnto our sou­les. Christpra: ed for vs. Therfore I oughte to beleue, and so thorough faithe apply Christes merites vnto me: for God requireth a spe­ciall faith of euerie one of vs, as well as he didde of [...], when the prophet Nathan came vnto him, and [...]: Abstulit [...] tuum, The Lorde hath taken awaye thy wickednes, which words of the prophet Dauid he beleued: & so according vnto his belief it hapned vnto him. For Dauyd had not such a contrition or penaunce as Iudas had: for Iu­das in dede had a contricion, he was sorye for his sinnes, but without faith. Dauid was sorye for his sinnes, but he ioyned [...] and Iudas did both repēt [...] vnto it: he beleued stedfastly without all douting that god would be merciful vnto him: [...] dominus, the lord hath taken awaye thy sinnes, and god required of him that he shold beleue these words. Now like as he required of Da [...] to beleue his words: so also he requireth of vs to, that we shoulde beeleue him. for like as Dauid was remedied tho­rough his faithe in GOD: so shall we be remedied to, if we beleue as he did: and god will bee as glad of vs when we re­pente and leaue oure sinnes, as [...] was of Dauid, and will also [...] should be partakers of the merites of Christ. So ye The f [...] point of penance. haue heard nowe these two poyntes whiche pertayne to the right penance: the first is contrition, when we acknowledge The secōd [...] of penance. our synnes, be [...] for them, they [...] vs very sore. The second pointe is faith, when we beleue that god wilbe merci­full vnto vs, and thorough his sonne forgeue vs our wicked nes, & not [...] the same to oure eternal destruction. But yet there is an other point left behind, which is this: y ^t I must haue an earnest [...] to leaue sinne, & to auoide al wicked nes as far forth as I am able to do: I must wrastle w ^t sin: I mustnot suffer y ^t diuel to haue the victory ouer me though he be very suttle and crafty, yet I must withstand him: I muste [...] his [...], and suggestions, I muste not suffer synne to beare rule ouer me: for no doute yf we wyll syght and striue, [...] may haue the victorye ouer this serpent: for Christ our sauiour he hath promised vnto vs his help & cō ­fort: [Page 113] therfore s. Iames saith, Resistite diabolo & fugiet a vo­bis, withstand the diuel, and he shal flye fro you. For at hys VVe may ouercome the diuell. first cōming he is very weake, so y ^t we [...] able if we wil take hede & [...], to ouercome hym: but if we suffer him to enter ones to possesse our hearts, then he is very [...]: so that he w ^t great labour can [...] he brought out agayne. For he en­treth first by yll thoughtes: then when he hath cast vs in yll thoughtes, yf we withstand not by and by, then foloweth de lectation: yf we suffer that, then commeth consentyng, and so from consentyng to the verye acte: and afterwarde from one mischiefe vnto another: therfore it is a common saying, Resist [...] deuill at the firste. principiis obsta, resist the beginninges: for when we suffer hym once to enter, no dout it is a perylous thing, we are thē in ieoperdye of euerlasting death.

So ye haue hearde now wherin standeth right penaunce: fyrst we must knowe and acknowledge our sinnes, be sorie for them, and lament them in our heartes. Then the second point is faith: we must beleue that Christ wilbe merciful vn­to vs, and forgeue vs our sinues, not impute them vnto vs. Thirdelye we must haue an earnest purpose to leaue all sin­nes and wickednes, and no more commit the same. And thē euer be [...] in thy heart, y ^t they that haue a good will and an earnest minde to leaue synne, that god will strengthē them, he wil helpe them. But and if we by and by at the first clappe giue place vnto the diuel, and folow his mischeuous suggestions: then we maie be sure, that we highlye displease god our heauenly father, when we forsake him so soone. Therfore S. Paule saieth: Ne regnet igitur peccatum in ve­stro Rom. 6. mortali corpore, let not synne beare rule in your [...] bodies: be not led with synne: but fight agaynste it. whē we do so, it is impossible but we shall haue helpe at goddes hande.

As touchinge confession, I tell you that they that can bee content with the generall absolution which euerye minister of gods worde geueth in his sermons, when he pronoūceth, that all that be sorye for their sinnes, and beleue in Christe, seeke helpe and remedy by him, and afterwarde intend to a­mende theyr liues, and [...] sinne and [...]; al these [Page] that be so mynded shall haue remission of their sinnes. Now (I say) they that can be content with this general absolutiō, it is well: but they that are not [...] w ^t it, they may go to some godly learned minister whiche is able to instructs and The vse of [...] confessiō. comforte them with the worde of god, to minister that same vnto 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 sinnes, but onely by beleuyng in him which suffered for vs. For he The [...] satisfactiō for [...]. hathe made the mendes for all oure sinnes, by his paynefull passion and bloudshedyng: And berein standeth our absoluti on or remission of our sins, namely when we beleue in him, and looke to be saued thorough his death: none other [...] tion are we able to make. But I tell you that yf any manne hath stolen or parloyned away somwhat from his neighbor, that man or woman ought to make restitution and amends. And this restitution is so necessary that we shall not loke for forgeuenes of our sinnes at Christes hand: [...] this resti­tution be made fyrst, elles the satisfaction of Christ wyll not serue vs: for god wil haue vs to restore or make amends vnto our neighbour, whom we haue hurte, deceiued, or haue in a­ny manner of wayes taken from him wrongfully, his goods whatsoeuer it be.

By this now that I haue said ye may perceiue what [...] This must be vnder stand con­ditionally that is, if we [...] of slepyng is this of which S. Paul speaketh [...], name lye the slepe of sinne. [...] we [...] and spend our time in wickednes than we slepe that deadly slepe, which bringeth e­ternall damnation with him: and agayne, ye haue heard how you shall ryse vp from that slepe, how ye shall fight and [...] stle with synne, not suffer her to be the [...] ouer you: [...] therfore begyn euen now while god geueth vs so good and conuenient a time, let vs tary no longer, let vs awake from this deadly sleepe of sin: it may wel be called a deadly sleepe: for this slepe of sin bringeth eternal deth and euerlasting [...] nes and sorowes: Let vs therfore rise to a godly life and con­tinue in the same til to thend. These thinges S. Paul [...] generally to al men, and against al maner of [...]: but [...] he cōmeth to [...]. And first he sheweth what [...] [Page 114] shall not do, then afterwarde he telleth vs what we shall do. Not in eatyng and drinking, neither in chambering and wā ­tonnes: Rom. 13. neither in [...] and cnuying. I maruel that the En­glish A fault in th english [...]. is so translated in eatyng and drinking: the latine Ex­ampler hath, Non in commessationibus, that is to say, not in to much eatyng and drinkyng: for no dout god alloweth ea­tyng and drinking, so that it be dene measurably and thank­fully. In the beginning of the worlde, before god punished the worlde wyth the [...], when he destroyed al [...] and beastes, saue onelye Noah that good father. In the be­ginning (I saye) mankinde eate nothyng, but herbes, and [...], and salettes, and suche geare as they could [...]: but Mans diet before the [...]. after the floude god gaue vnto mankynde libertye to eate all manner of cleane beastes, all thinges that hadde lyfe, bee it fyshe or [...]. And this was done for thys cause, that the earthe was not so frambde nor broughte not forthe so hol­some herbes after the [...], as she did before the floud: ther fore God allowed vnto man all maner of meate bee it fyshe The [...] vvhy man had liber­tie to fede on fleshe. or fleshe: yet it muste bee done measurablye: But seeyng I haue occasion to speake of eatyng, I wyl entreate somewhat of it, and tell you what liberties we haue by gods worde. Truely we be allowed by goddes worde to eate all manner of meate be it fyshe or [...], that be eatable. But ye must vn derstand that there be certaine hedges, ouer which we ought not to leape, but rather kepe our selues wythin those same hedges. Now the fyrst hedge is this, [...] cum sanguine Hedges that we may not leap [...]. ne comederitis, ye shall not eate the fleshe with the bloud, that is to say, we shall not eate rawe flesh: for yf we shoulde be allowed to eate rawe flesh, it should engender in vs a cer­tayn cruelnes: so that at the length one should eate another, and so all the writers expounde this place: so that God for­biddeth here, that mankynde or mannes fleshe may not bee eaten. We reade in the bookes of the kynges, and so like­wyse in Iosephus, that certayne women had eaten theyr owne chyldren, at the tyme when Ierusalem was besie­ged: whyche thynge no doute dyspleased GOD, and they dyd naughtelye in so doyng. For mankynde [...] not [...] eaten: therefore the fyrste hedge is, that we muste abstayne [Page] from [...]: and so like wise from mans [...], one may not eate another. Neither yet we may shed bloude of priuate authority, a man may not kill another: but the magistrate he The [...] hath the sword committed vnto hym from god, he may shed bloud when he seeth cause why, he may take away the wic­ked from amongest the people and punish him accordyng vn to his doyng or [...]. Now will ye say, I perceiue whē I [...], not [...] flesh or [...], thē I may eate al maner of flesh, [...], howsoeuer I can get it. But I tel thee my [...] Another [...] not so, you may not eate your neighbors [...], or steale his fishes [...] of his [...] & [...] the, ye may not doe [...]: for there is a hedge made for [...]. god saith, Non facies furtū, thou shalt Erod. 20 do [...] theft. Here I am hedged in, so that I may not eate my neighbors meate, but it must be my own [...], I must haue gotten it vprightly, or els by bying, or cls by inheritance, or [...] that it be geuen vnto me: I may not [...] it frō my neigh bour: when I lepe ouer this hedge then I synne damnably.

Now then ye wil say, so it be my owne, then I may eate of it as muche as I will. No not so, there is an other [...]: I may not commit gluttony with my owne meate, for so it so written, [...] à crapula & ebrietare, take heede of gluttony & [...]. Here is a hedge, we may not eate to A third­hedge for eatyng. much: for [...] we do, we displease god highly. So ye se y ^t we may not eate of our owne meate as much as we would, but rather we must kepe a measure, for it is a great syn to abuse or waste the giftes of god, and to play the glutton with it.

Whē one man cōsumeth as much wold serue 3. or 4. y ^t is an [...] thing before god: for God geueth vs his crea­tures not to abuse them, but to vse them to our necessity and nede: let euery one therfore haue a measure, and let no man abuse the giftes of god. One man somtimes eateth more thā All mens [...] is [...] alike another, we are not all alyke: but for all that we ought all to kepe vs within this hedge, that is to take no more then suffi­ceth our nature: for [...] that abuse the giftes of god, no dout they greatly [...] god by so doyng. For it is an yll fauou red thyng when a man eateth or drinketh to much at a time. Somtimes in dede it hapneth that a man drynketh to much, but euery good and godly man wyll take heede to himselfe, [Page 115] when he once hathe taken to muche he wyll beware after­ward. A good man vvyll refrayne from [...]. We reade in scripture of Noah that good man, which was the fyrst that plāted vyneyardes after the sloud: he was ones dronken, before he knew the strength and the nature of wyne: and so lay in his tente vncouered: now one of his son­nes whose name was Cham, sceyng his father lying naked wente and tolde his [...] of it, and so made a mocking Genes. [...]. stocke of his father. Therefore Noah when he arose and had disgested his wyne, and knowyng what his sonne had done vnto hym, cursed him: but we rede not that Noah was dron­ken afterward any tyme more. Therfore if ye haue ben dron ken at any tyme, take hecde hence forwarde, and [...] of, a­buse not the good creatures of God. Now then ye wyll say, [...] I take them measurably then I maye eate all manner of A fourthe hedge for eatyng. meate at all tymes and euery where: No not so, there is an other hedge behynde, ye muste haue a respecte to your owne [...], and to your neighbours. For I may eate no ma­ner of meate against my conscience, neither maye I eatemy meate in presence of my neighbour, whereby he mighte bee offended: for I ought to haue respecte vnto him, as S. Paul Rom. [...] playnly sheweth, saying: I know and am assured by the lord Iesus, that there is nothyng vncleane of it selfe, but vn­to hym that iudgeth it to bee common, to hym it is com­mon: yf thy brother bee greued with thy meate, nowe [...] thou not charitablye, destroye not him with thy meate for whom Christ dyed: As for an ensample. When I should come into the North countrey, where they bee not taughte, and there I should cal for my egges on a fryday or for flesh, then I shoulde do naughtely: for I should destroye hym for whom Christ did suffer. Therfore I must beware that I of­fend no mans conscience, but rather trauayle with him first [...] blynde are no to be passed vp­pon. and shewe him the truth: when my neighbour is taught and knoweth the truthe, and wyll not beleue it, but wyll abyde by his olde mumpsimus, then I maye eatc, not regardyng him: for he is an obstinate felowe, he wyll not beleue goddes worde. And thoughe he be offended with me, yet it is but pharisaicall offence, lyke as the [...] were offended wyth Christe our [...]: the faulte was not in Christe [Page] but in themselues. So (I saye) I must haue a respecte to my [...] conscience, and then to my owne conscience. But yet there is an other hedge behynde, that is [...] lawes, the The [...] hedge for [...]. kyngs statutes and [...], which are gods lawes: for as muche as we ought to obey them as well as gods lawes and commaundementes.

S. Paule saith, let euery [...] himself vnto the au­tority [...]. xiii. of the higher power: for there is no power but it is of god: the powers that be, are ordeyned of god: whosoeuer ther fore resisteth the power, [...] the ordinaunce of God: but they that resist shall receiue to themselues vamnation. Now therfore we dwell in a [...]. where it hath pleased the kin ges maiesty to make an [...], that all his subiectes shall ab­stayne from fleshe vpon fridayes and saturdayes, and other dayes which are expressed in the acte: vnto whiche lawe we ought to obey, and that for conscience sake, except we hauea priuiledge or be excepted by the same lawe. And althoughe Nécessitie hath no lawe in these [...] tes. scripture commaundeth me not to abstayne from flesh vpon frydayes and saturdayes: yet for all that, [...] there is a [...] uyll law and [...] made by the kynges maiestye, and his most honorable counsell, we ought to [...] all their orde­nances, except they beagainst god.

These be the hedges wherein we must keepe [...] selues. Therfore I desyre you in gods behalfe, consider what I haue said vnto you, how ye shall order your selfe, how ye shal not eate raw flesh, y ^t is, ye shal not be cruel towards your neigh­bour. Item, you shall not steale your meate from your neigh bor, but let it be your own meate, and then ye shall take of it measurably. Item, ye shal not offende your neighbours con­science. Item, ye shal kepe you within the lawes of y ^t realnr. Now to the matter agayn. S. Paule saith we shall take hede of to muche eatyng and drinking. And I haue shewed you how ye shall kepe you within the hedges which are appoin­ted in gods lawes: let vs therfore take heede now, and let vs rise vppe from the sleepe of synne: whatsoeuer we haue done He that will not ryse frome [...], shall [...] it [...]. before, let vs [...] vp now, whyle we haue tyme: [...] man goe in to hys owne hearte, and there when he [...] anye thyng amysse, lette hym ryse vppe from that sleepe, and [...] [Page 116] not in it: yf thou remayne lying, thou shalte repente it e­uerlastyngly: Neither in chamberyng and wantonnes.

Beware of S. Paules nettes and Nons. For when he saieth Non, we cannot make it yea: yf we do contrarye vn­to his sayinges, we shall repente it. Beware therefore of chambering. what is this: Marye he vnderstandeth by this Vvhat chā beryng is. woorde chamberyng, all manner of wantonnesse. I wyll not tarye longe in rehearsyng them, let [...] man and wo­man goe into his owne conscience, and lette them consider that God requireth honestye in all thynges. Sainete Panle vseth this worde chamberyng: for when folkes wylbe wan­ton, they gette themselues in corners: but for all that God he seeth them: he wyll [...] them oute one day, they canne not hyde themselues from his face. I wyll speake no fur­ther of it, for with honesty no man can speake of such vile vi­ces, and S. Paule commaundeth vs that we shal not speake any vile wordes: therfore by this woorde chamberynge, vn­derstand the circumstances of whoredome and lecherye, and filthy liuyng, whiche S. Paule forbiddeth here, and would haue that no bodye shoulde giue occasion vnto the other Enuy hur­teth the enuious most. to suche filthines. Neither in strife nor enuying. Enuys is a foule and abhominable vyce, whiche vyce dothe more harme vnto hym that enuyeth another, then vnto him whi­che is enuyed.

Kynge Saule he hadde this spirite of enuye: therefore he 1. Re. [...] hadde neuer reste daye nor nyghte, he could not abyde when anye man spake well of Dauid: and this spirite of enuying is more directely against charitye then anye other synne is. No enui­ous mā is the childe of god. For sainete Paule sayeth, Charitas non murder, charity en­uieth not: therfore take it so, that he that enuyeth another, is no chylde of GOD: All hys workes whatsoeuer he do­eth are the deuylles seruyce: he pleaseth GOD wyth no­thynge as longe as he is an enuious person. Who woulde bee so madde nowe, as to bee in suche an estate? that he woulde suffer the deuyll to beare so muche rule ouer him? No [...] nor godly man wilbe in this [...]. For it is an yll estate to be out of the fauour of god, to bee without [...] [Page] sion of synne. Therfore whosoeuer is a enuious man, lette [...] ryse [...] from that slepe, leste he be taken sodenly [...] so be damned euerlastingly.

Now ye haue heard what we shall not do: we shall not to Vvhat we [...] not doo. much eate and drynke, and so abuse the gyftes of God, we shall not haue pleasure in chamberyng, that [...] in wanton­nes: Neither shall we be enuious persons, for when we bee, we be out of charitye, and so be out of the fauour of god.

Nowe foloweth what we shoulde doe. But put ye on the Vvhat all men shold doo. lord Jesus Christe: Euery man and woman ought to put on Christe, and all they that haue that apparel on theyr backes, they are well, nothyng canne hurte them, neither heate, nor colde: nor wynde, nor rayne.

Here I might haue occasion to speake against this [...] of apparell, which is vsed now euery where, which thyng is disallowed in scripture. There be som that wylbe [...] ble vnto others, they wyll do as other doe, but they consider not with themselues whether other do well or not, there bee Vve shold conforme our selues to theym that doo well. lawes made and certayne statutes, now euery one in hys e­state shal be apparayled, but God knoweth the statutes are not put in execution. S. Paule he commaundeth vs to put on Christe, to leaue these gorgeous apparels: he that is dec­ked with Christ he is wel: & first we be declite with Christ in our Baptisme, where we promise to forsake the deuyl with all his workes. Now when we kepe [...] promise and leaue wyckednes: and do that which Christ our sauiour requireth of vs, then we bee decked with him, then we haue the wed­dyng garment: and though we be very poore, and haue but a [...] coate, yet we are wel [...] we are decked with hym. There be a great many whiche goe very gaye in veluet and sattin, but for all that I feare they haue not Christ vpon thē, for all theyr gorgeous apparell. I say not this to condemne ryche men or their riches: for no dout poore and ryche maye Both pore and riche maye bee clad vvith Christ. haue Christe vpon them, if they wyll folow him and lyue as he [...] them to liue For if we haue Christe vpon vs, we wyll not make prouision for the fleshe, we wil not set our hearts vpon these worldly trifles, to get riches to cherish this bade withall. As we reade of the rich man in the gospell, [Page 117] which thought he had inough for many yeres, he had pulled doune his [...] barnes, and had set vp new ones which were Luc. xii. bygger then the other, and when all thynges were redy af­ter hys mynde and pleasure, then he sayd to hymselfe: soule thou hast much good layed vppe for many yeres, take thyne ease, eate, drynke, and be mery. But what saieth god vnto hym? Thou foole, (sayeth god) this nighte they will fetch a­way thy soule againe from thee. then [...] shall these thin­ges be whiche thou hast proupded? So it is with him that ga thereth riches to himselfe, and is not riche towarde god. I wyll not saye otherwise but a man may make prouision for his house, & ought to make the same, but to make such proui­sion to sette asyde goddes worde and seruyng of him, this is naught: to set the hearte so vpon the riches, as though there were no heauen nor hell: how can we be so foolish to sette so much by this world? knowyng that it shall endure but a li­tle whyle. For we knowe by scripture, and all learned men affyrme the same, that the worlde was made to endure syxe thousand yere, Now of these syxe thousande, be past already A coniec­ture of the end of the [...] at hande. fiue M. D. LII. & yet this tyme which is left shalbe short­ned for the [...] sake: as Christ himselfe witnesseth: Ther­fore let be remember that the time is verye shorte, let vs stu­die to amende our liues, lette vs not be so carefull for thys worlde. for the ende of it no dout is at hande: and though the generall daye come not by and by, yet our [...] will not bee Math. 24. [...] death is not farre of. [...] of, death will come one daye and strype vs oute of oure coate, he will take his pleasure of vs. It is a maruelouse thing to see, ther be some which haue liued in this world 40 or 50. [...], [...] yet they lacke tyme, when deathe commeth they be not [...]. But I wyll requyre you for goddes sake, ryse [...] from your [...] of synne and wyckednesse, [...] your selfe [...] all thynges in an order, so that ye maye be [...] deathe shall come and fetche you: for dye we [...], there is no remedye we muste leaue one daye this world: for we are not created of god, to that end that we should abide here alwayes.

Therefore lette vs repente befyme of our wycked life, [...] will not the deathe of a synner, but rather that be [Page] shall tourne from his wickednesse, and lyue. Viuo ego, [...] mortem peccatoris, sed vt conuertatur, & viuat, As truly as I liue (saith GOD) I will not the deathof a synner, but ra­ther Ezechiel xviii. that he shal turne from his wickednes, and lyue. These are most comfortable wordes: for now we may be sure, that whan we will leaue our sinnes and wyckednesse, and turne vnto hym with all our heartes earnestly: then he will turne hym selfe vnto vs: and will shewe hym selfe a louynge fa­ther. And to the intent that we should beleue this, he swea­reth an othe: we ought to beleue God without an othe: yet he sweareth to make vs more surer. What wil he haue vs to do? Mary to rise vp from this slepe of sinne, to leaue wicked­nes, to forsake al hatred & malice, that we haue had towardes our neighbors, to turn from enuieng, from stealing, & make restitution: from stouthfulnes to diligēce & painfulnes, from gluttonie and dronkennesse to sobernesse & abstinence, from chamberyng & [...] liuing to an honest and pure life. And so finally frō all kyndes of vices, to vertue & gedlynes. And what soeuer bath ben in tymes past, be sory for it, crye god mercy, and beleue in Christ, and ryse vp from slepe: [...] more wickedlye, but lyue as god would haue thee to liue.

Now I wyll bryng in here a notable sentence, and a com­fortable sayeng: and then I will make an ende. Iustitia iusti non liberabit ipsum: in quacun (que) die peccauerit, & impietas impii non nocebit ei, in quacun (que) die conuersus fuerit ab im­pietate Exec. xviii sua, The rightuousnes of the rightuous shall not saue hym, whansoeuer he turneth away vnfaithfully. Agayn, the wickednes of the wicked shall not hurt hym, whansoeuer he Synne not in hope of mercy. turneth from his vngodlines: And the rightuousnes of the rightuous shall not saue him when soeuer he sinneth. If I say vnto the rightuous that he shal surely liue, and so he tru­steth to his own rightuousnes, and doth sinne, than shall his rightuousnes be no more thought vpon: but in the wicked­nes Dispaire not of mer cy, if thou [...]. that he hath done, he shall die. Again, if I say vnto the wicked, thou shalt surely die: and so he turne from his syn­nes, and dothe the thyng that is laufull and ryght: than he shal surely liue: that is to say, al his [...] which he hath done before, shal not hurt him, Here ye heare what promises god [Page 118] hath made vs whā we wil rise frō the slepe of our sins, & leus the affectiōs of the flesh, & do such things as he hath apointed vnto vs in his laws: if we do so, thā we shal surely liue & not die: y ^t is to say, we shall attain after this corporal life to [...] lasting life: which grant vs god the father, sen, & holy ghost.

Amen.

The vii. Sermon made by Maisten D. Latymer. Math. 4.

AS Iesus walked by the sea of Galiley, he saw two bretherne Simon whiche was called Peter, and Andrew his brother, casting a nette into the sea, for they were fyshers: and he sayed vnto them, folow me, and I wyll makeyou fishers of men: & they straight way left their nettes, and folowed hym. &c.

This is the gospell whiche is red in the churche this day. And it sheweth vnto vs how our sauiour called foure [...] to his company, namelye Peter, and Andrew, Iames, and Iohn, whiche were all fishers by their occupation, this was their general vocation: but now Christe oure sauiour called The `Apo­stles fys­shed after men. them to a more speciall vocation. They were fishers styll, but they fished no more for fishe in the water, but they muste fishe for men, with the net which was prepared to this pur­pose namely with the gospell: for the gospel is the net wher­with the Apostles fished after they came to Christ: but speci­ally after his departyng out of this world, then 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: Hiere. [...] 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 cauernis petrarum Behold saith the lord I wil send out many fishers to take them: and after that wil I send hunters to hūt them out from al mountaines and hils, & oute of y ^t caues of stoue. By these words god signified by his prophets, how those fi­shers, that is, the apostles should preach y ^t gospel and take the people therew ^t, y ^t is, al they y ^t shold beleue: and so bring them to God. It is commonly seene that fyshers and hunters be [Page] very yainfull people bothe, they spare no labour to catche their game, because they bee so desirous and so gredye ouer their game, that they care not for paynes. Therfore our [...] VVhy Christ [...] to be [...]. chose fishers, because of these propreties, that thei shold be painfull and spare no labour, and than that they shoulde be gredy to catch men, and to take them with the net of gods worde, to tourne the people from [...] vnto God. Ye see by daily experience, what [...] aud hunters take, howe the fisher [...] day and night at his net, and is e­uer redy to take all such fyshes that he can get, that come in his way. So likewise y ^t hunter runneth hither & thither [...] his game, leapeth ouer hedges, and crepeth thorough rough bushes: and all this labor he estemeth for nothyng, because he is so desirous to obtayne his pray, and catch his veneson.

So all oure prelates, byshops, and curates, persons, and The office of prelats. vicars should be so paynfull, so gredy in castyng their netts, that is to say, in preachyng Gods worde, in shewyng vnto the people the way to euerlastyng lyse, in exhortyng theim to leaue their synnes and wickednes. This ought to be done of them: for therevnto they bee called of God, such a charge they haue. But the moste parte of them set now a days aside this fyshyng: they put away this net, they take other busy­nes in hand: thei wil rather be surueyors or receiuers or [...] The doin­ges of pre lates. kes in the kitchyn, than to cast out this net: they haue the li­uing of fyshers, but they fyshe not, they are other waies oc­cupied: but it shold not be so. God wil plage, & most heinous­ly punish them for so doyng. They shalbe called to make ac­compt one day, where they shall not be able to make answer for their misbehauiors, for not castyng out this net of gods woorde, for sufferynge the people to goe to the dyuell, and they call them not agayne: they admonyshe them not: their perishyng greueth them not: but the daye will come when The [...] that suche [...] shall haue. they shall [...] from the bottome of theyr hertes: but than it will bee to late: then they shall receyue theyr well [...] for theyr negligencye and slouthful­nesse: for takynge theyr lyuynge of the people, and not teachyng them. The Euangelistes speake [...] of the calling of these iiii. men, Peter, Andrew, Iames, and Iohn. [Page 119] Mathew saith that Iesus called them, and they immediatly Math 4. left their netts, and folowed him. Luke saith, that our sauior stood by y ^t lake of Genezareth, & there he saw two ships stan­ding by the lake syde, and he entred in one of these shyppes, which was Peters. And desyred him that he would thrust it a litle from the land, and so he taught the people, & after that when he had [...] an end of speaking, he said to Simon Pe ter, cast out thy net in the deepe, and Simon answered, we haue laboured all night and haue taken nothing. Neuerthe­lesse at thy commaundement I will lose forth the nette: and when they [...] out, they inclosed a great multitude of fishes: Now Peter [...] such a multitude of fishes, was be­yonds-himself, and [...] doune at Jesus [...], saying: Lorde go from me, for I am a synful man: for he was [...], and all that were with him, at the [...] of the fishes, whiche they had taken. And ther was also James and John the son­nes of [...]. And Jesus saide vnto Peter: feare not, from henceforth thou shalte catche men: and they brought the ship [...] to lande and forsoke al, [...]. So ye heare how Luke describeth this [...], in what maner of wayes Christe called them: and though he make no mention of Andrew, yet it was lyke that he was amongest theym too, with Peter John and James. The [...] John in the first chapiter [...] matter of an other maner of ways, but it per Iohn. 1. temeth all to an ende, and to one effect: for it was most like, y ^t they (uere called first to come in acquaintance with Christ and afterwardes to be his disciples: and so in the ende to bee his apostles, whiche shoulde teache and instructe the whole worlde.

John the Euangelist saieth, that Andrewe was a disciple of John Baptiste: and when he had seene his master pointe Christ with his finger, saying: Ecce [...] dei qui tolht [...] mundi Lo the lamb of god that taketh away the sinnes of the worlde. (They vsed in the lawe to offer lambes for the pacifying of god. Now John called Christ the righte lambe which should take away in [...] all the [...] of the world.) Now when Andrew hearde wherunto Christ was come, he forsoke his maister John, and came to Christe, and [...] in ac­quaintance [Page] with hym, asked him where he dwelled: and fin­dyng his brother Simon Peter, he tolde hym of Christ, and brought hym to him: he broughte hym not to John; but to Christ: And so should we do too, we should bryng to Christ as many as we coulde, with good exhortations and admoni­tions. Now Christ seing Peter, said vnto him, Thou art Si mon the senne of Jonas, thou shalt be called Cephas, which is by interpretation a stone, signifyeng that Peter shoulde be a [...] felowe not waueryng hither and thither. So ye see how diuerslye the Euangelistes speake of the callyng of these foure Apostles, Peter, Andrewe, James and John: The [...] dyuers [...] called therefore it is lyke they were called more then one tyme, they were called fyrste to come in acquaintance with hym, than afterwarde to bee [...] disciples, and so at the laste to bee hys Apostles and teachers of the whole world. For we reade in the gospell of S. Luke: that oure sauioure when he woulde chuse apostles whiche shoulde teache others, he continued a whole nighte in prayer, desyryng god to geue him worthy Mark this ye [...] chase offi­cers. men which be might sende. Where we haue a good moniti­on, how carefull they should be that ought to chuse men and set them in offices: how they should call vpon god, that they might haue worthy men. For it appeared by oure Sauiour, that he was verye lothe to haue vnworthy men, in so muche that he ceassed not all night to crye vnto God, that he might haue woorthy men, whiche he might sende, and suche men as mighte be able to tell the truth: & when they haue done, to stand vnto it. For when a preacher preacheth the truthe, but afterwarde is fearefull, and dare not stande vnto it, is a­frayd of men: this preacher shall do but littel good: or when he preacheth the truthe, and is a wycked lyuer, after that he hath done, this man shall do but little good, be shall not edi­fye, but rather destroye, when his wordes are good, and hys A good [...] and profitable lyuyng contrary vnto the same: Therfore I would wishe of GOD that all they that shoulde chuse officers, woulde geue theymselues moste [...] to prayer: desyryng god that they maye chuse suche men as maye doe good in the com mon wealthe, amongest the [...] of God: And I woulde wyshe, that there shoulde be none other officers but suche as [Page 120] [...] called therevnto lawfullye: for no man oughte to seeke for promotions, to beare rule, to be an officer: but we should farye oure vocation tyll God dyd call vs: we should haue a callyng of god. but it is to be lamented how inordinately all thynges bee done. For I feare me that there hathe bene but A lamēta­ble thyng verye fewe offices in Englance, but they haue bene [...] boughte or solde: for I haue hearde saye manye tymes, that some payed greate summes of money for theyr offices: No man can persuade me, that these men entende to doe good in the commō wealth, which bye theyr offices. For they intend to gette that money agayne which they haue layed out, and afterwarde to [...] for purchasyng. But suche ambitious men that offer themselues, they should be refused, they shold not be suffered to lyue in a common wealthe: for they be am­bitieus Ambiti­ous men shold not lyue iu a common vvealth. and couetous. We reade that Ietro Moyses father in lawe gaue vnto Mayses counsell to chuse men to offices: and that same counsell that [...] gaue was Goddes coun­sell: God spake by the mouth of [...]. Nowe what sateth [...], or God by [...]: what manner of men shoulde he chuse to offices to [...] the common welth: Thou shalt seke Exod. xviii out, saith [...], amongest all the people men of actiuify, and such as feare God, true men, hating couetousnes, and make them heades ouer the people. &c. [...] would not haue him to take those whiche offer theym selues, or whiche bye [...] offices with money and faire speakynge: No no, he woulde none of that gears, he would not haue suche felowes. But I pray you, howe many officers are fought out now adays? Officers should be fought. I thynke but very fewe, the moste parte offer theym selues before they be called, but it should not bee so: Justices of peace, [...], and other officers they shoulde bee [...] out, they should be called thervnto, they should not come be­fore they be sent for. Nowe when they be sought out, what maner of men should they bee? Mary men of [...], that is to say, men of knowlege & vnderstanding: which be able to execute y ^t office, & such as fearegod: for no dout he must haue the feare of god in his heart y ^t shalbe an officer, or els he shall neuer well execute his office: he shall soone be corrupte with giftes or rewardes. Further he must be a true man, suche a [Page] one whom a man maye trust by his wordes: he must bee his wordes maister, he may not be a dissembler, a lyar or a false dealer. And laft of all, he must be a hater of couetousnes, he must first be a man of actiuttye and knowledge, a man that feareth god, a true man, and a man whiche hateth couetous­nes: he must onely not bee couetous, but he must bee a hater An officer [...]. of couetousnes. Now when he must hate couetousnes, than he must ncdes be far of from that foulc vice of couetousnes, and immoderate despre to haue goods. This is the duetye of euery [...]: so he shalbe disposed before he be admitted there vnto: but whether they be so or not, let other indge: it is [...] by batly erperience what they be a great part of them: I fear me that yf Ietro should see them, the ye doynges would mis­lyke Ietro wold [...] of [...]. hym: he would say, these are not such men as I haue ap pointed, but it is no matter though Ietro see them not: god he seeth them, which wyil rewarde them accordyng to their [...].

And so like wise they that be of the spiritualty, the cleargy men, they must not runne themselues, they must tary til they [...] men [...] flatter for benefi­ces. be called, thei must not slatter for benefices: & therfore y ^t king & his most honorable coūsel must take hede, & not set vp those which cal themselues: for no doute they that call themselues intende not to doe good, nor to profite the people, but onelye they seke to feede themselues, and to fyll their coffers: And so likewise al patrons that haue to giue benefices, they should take hede and beware of suche felowes, which scke for bene­fices, which come themselues before they be called. For such [...] intende not to fede the people, with the holsome doc tryne of the worde of god: but rather they seke to be fedde of the people, to haue their ease, for that they looke for: yf they were mynded to do good vnto the people of god, they would [...] tyil god should cai them, and then when they be called, do their [...]: but to runne without the callyng of god, is a manifest token that they haue an other respecte, that they are worldly mynded, and therfore god cōplayned by the pro­phet, [...]. 3 saying: Multi currebant quos ego non mittebam, there were many of those that ran before I sent them, which wer [...] ye that be pr­trones. Ieis a gter charge to be a patio [...] this [...] that bie patrona­ges. not sent by me. Therfore I wyll desyre patrons to take hede [Page 121] vpon what maner of men they bestowe theyr benefyces: for it is a great charge, a great burthen before God to bee a pa­tron. For euery patron, whan he dothe not diligently ende­uor him selfe to place a good and godly man in his benefice, which is in his hands: but is [...], and careth not what maner of man he taketh, or els is [...], and wili haue it himselfe: and hire a [...] Lack latin, which shall say scr­uice: so that the people shaibs nothing edified: no doubt that patron shall make answere before God, for not doyng of his dutie. And loke how [...] soeuer perish in that same parish because of lacke of teachyng, the patrone is giltie of theym: and he must make answere for them before god. Therfore it appereth most manifestly, that patrōs may not folow frend­ships, or other affectiōs: but they must see that gods honor be promoted, that they place such men as may be able to teache and [...] the people.

Now to the matter: These men, Peter, Andrew, James [...] came not before they were called. and John, they were called from catchynge of fishes, to the catching of men: they had a callyng, they ran not before they wer called. But we do not so, we order the mater as though God sawe vs not: and no dout there be some that thynke in their hearts: what? shall I tarye till god call me: then per­aduenture I shall neuer be called: and so I shall neuer get any thyng. But these be vnfaythfull men, they consyder not that God seeth vs euerye where: In what corner soeuer we be, god seeth vs, and can fetch vs when it pleaseth him: that we should be offycers, or be curates, or such lyke thynges. Therfore thou runner, tary, til thou art called, runne not be­fore [...] Bap­tist [...] for no be­nesice. the time. John Baptist that holy man, he wold not take vpon him, to come before he was bidden: Where was he? Marye in the wildernes: he made no sute, I warrant you, for anie offyce, he taryed till god called him. For Luke saith: the word of the Lord came vnto John, beyng in the wyldcr­nes. It is no maruell that god fetched him out of the wilder­nese: for there is no cornar in the whole worlde where anye man can hyde hymselfe from hys presence: therfore when he wyll haue a man, he can call hym, thoughe he be hyd in cor­nars: Psa. [...]. for the prophet saieth, Dcus in altis habitat, sed [...] [Page] [...], God dwelleth aloft; but yet he seeth those thynges which be here in the lowest partes of the carthe: he dwelleth in heauen, but for all that, he ouerseeth all the whole carthe, and what therein is. For thoughe we were caste doune in a deepe pyt, or dongeon, as Hieremy the prophet was: yet for God [...] vpon [...] all that he can see vs, he wyll not forgette vs: for he looketh doune vpon those thinges that be belowe. Therfore lette no manne thynke in his heart, I muste put my selfe forwarde, I muste seeke to brynge my selfe alofte. No no, consider rather, that God [...] thee, that he can bryng thee alofte when it pleaseth him, when it is to the furtherāce of his glo­rye, and to the saluation of thy soule. John Baptist made no sute for that office namely to be a preacher, and to baptyse y ^e people: yet for all that god sought hym oute, god called hym there unto, god would haue him in this office of preachyng: So lyke wise Iosephe when he was in Egypte, solde of hys owne brethren, where he serued with a great man, a greate officer he was, Potiphar was his name: Nowe when he had bene a whyle with him, his [...] percetuyng his beauty, Gene 39. cast her loue vpon him, and so would haue hym to be naught with her: but Joseph beyng a man that seared god, wold not folow her, but rather [...] her beastly lustes, ranne his wayes, and lefte his cloke behynde hym. And so [...] thorough false accusations, he was cast into prison. Thynks Cod sawe Ioseph in the prison ye now that god saw hym not? yes yes, he sawe him, though he was in the darke pryson, yet he saw him. For when it see­med him good, he brought him out agayne of the prison, and made him lorde and ruler ouer all Egipt: though he lay in a dongeon, though he could make no sute for his [...], yet god when it pleased him could call him therunto. Therfore let vs learne here, by the ensaumple of this good Josephe: lette vs learne I saye, that when we bee meete, and that God wyll haue vs to beare offices, he wyll call vs thereunto by law full meanes, by hys magistrates: he wyll not forgette vs: for he seeth vs in euery corner, he can pycke vs oute when it is hys wyll and pleasure.

Moyses that greate friende of God, what was his occu­pation [Page 122] Mary he was a shepharde, he kepte his fathers in lawe Gene. 3. sheepe: and though he was in a greate wyldernesse, where [...] a shep­herde. there was no body aboute hym, yet it pleased GOD to call hym, and to make hym a captayne ouer his people Israell. And thys Moses was very lothe to go, to take such a greate charge vpon hym: yet at the length he went, because it was the callyng of god. Therfore let vs folow this ensaumple of Moyses, let vs not take in hande any office, except we be cal­led thereunto of GOD, excepte we haue a lawfull callyng. Oure Sauiour commaundeth his disciples, and also vs, that Luke. 10. we shall praye vnto God, that he wyll sende labourers in­to his haruest: that is to saye, that he wyll sende preachers. Whereby it appeareth, that our Sauiour woulde that no person shoulde take vpon hym that office, excepte he be sent of god, except god call hym thereunto.

Kynge Saule thoughe he was a wycked man in hys ende, yet he was made a greate hinge of god: for what was hys father: No verye great man I tell you, and Saule his sonne wente to seke hys fathers affes, and so by chaunce be­cause he could not fynde the asses he came to the Prophete Samuell, whiche by and by, before he departed from hym, annoynted hym to bee kynge ouer Israell, GOD com­maundyng hym so to doe. Nowe thys Saule he sceketh not for it, it came neuer in hys hearte to thynke that he Saule sought not to be made king. should bee kyng: in so muche that he [...] hymselfe when Samuell woulde prclaime him king, before the whole con­gregation: yet for all that, he coulde not hyde himselfe so, but GOD spyeth hym oute, and so finally brought him to the kyngdome.

Here ye see moste manifestlye that whanne GOD wyll haue a thynge to bee doone, he canne synde suche meanes, whereby it muste needes bee doone. Wherefore shoulde nowe anye of vs goe aboute to thruste theymsel­ues into offices wyithoute the callyng of GOD? And no doute they that [...] so, they shewe theymselues to haue no saythe in GOD at all, they truste not GOD, they thynke they shall brynge all matters to passe by [Page] [...] owne power and wyttes: but it is seene that suche [...] the ende. [...] a [...]. felowes spede euer yll, that wyll take in hande to [...] them selues without any laufull callyng. Dauid that [...] man & holy [...] of god, what was he? Mary a keper of shepe: he thought not that he should be king, till he was called ther [...] of god. But I pray [...] what was Ionas the Prophet? was he not in the bottome of the great sea, in the bellye of a great and horrible whale? what hapned vnto hym? sawe not god [...], [...], he saw hym, he had not forgotten hym: he called hym out again: and so sedeth [...] to [...] to preach [...] vvas [...]. vnto them, and teache them penaunce, to leaue theyr synful life. Now god would haue hym to that [...], therfore he cal [...] hym, and was able to do it, [...] he lay euen in the hor rible fishes [...]. Now therfore lette vs well [...] this, that when god wil haue a man to beare an [...] he can and is able to fetch him, wheresoeuer he bee: and that man that is so called of god to any office, no doute god wil work with hym: he wyl prosper all his doings, he will [...] from all his enemies, he wyll not let him perishe. [...] and yf any man take in [...] an office whereunto he is not called: no God vvyll [...] he [...]. dout that [...] haue no good lucke, god will not prosper hym. And not onely that, but he will [...] punishe that [...] that wil take in hande an [...] whereunto he is not called of god: which [...], or [...] aboute to promote himselfe. As we haue an example in the boke of y ^t Num. xvi. Numbers, that when [...], Dathan, and Abyram, would not be contente with their vocation wherunto thei were cal­led of GOD, but woulde [...] higher, and promote them­selues: what hapned? The grounde claue asonder, and swa­lowed An [...]. them vp, with wife and children and al that they had: this was their ende, this rewarde they had for their ambiti­on. Whereby it appeareth, that GOD wyll that euerye manne shall keepe hymselfe in his vocation, til he be further 2. Reg 6. called of god. We reade further in the bookes of the kinges, that when Dauyd would bryng in the arke of GOD into his citye, as they were going with it, there was one [...] name: he fearyng leaste the arke shoulde fall, because the [Page 123] [...] stumbled, went and helde it vp with his handes: which was against his [...]: for he was not appointed [...]: for it [...] the office of the Leuites to [...] the Arke, no body [...] should come [...] vnto it: Now what hapned? God stroke hym by and by to death: because he toke vpon him an [...], vnto which he was not called: yet after mans reason, [...] Oza had done a good worke, in keepyng the arke frome [...]: but what then? God will that his order shalbe kept, which he hath appointed in his worde. Further we reade in the Bible of a kyng which was called [...], which woulde 2. Par. [...] take vpon him the office of a prieste, to offer incenses vnto the Lorde, whervnto he was not called of god: but would do it of his owne [...] will, would promote himselfe to the office of the high priest, beyng not called of god thervn­to. But what [...]? Nowe [...] he? what [...] had hefor so [...]? [...] he was yet aboute it, the Lorde smote hym by and by with leprosie: and so this greate kynge endured a lepre all the days of his life. These be ensamples nowe which should make vs afrayde, if we had any feare of God in our heartes, to promote our selues. And we shoulde learne here to beware of that pestilent poyson of ambition: The [...] that com­meth of ambition. which poyson, (which ambition I say) hathe be the cause of the perishyng of many a man: for this ambition is the most [...] thyng that can bee in the world: [...] an [...] man is able to [...] & disturbe a whole cōmon wealth: As it most plainly appered by the Rhodians, which Rhodians at our tyme wer very myghtie, and of great estimation tho­rough all the worlde. Now what was their destruction? Ma­ry ambition: through ambition, this myghtie [...] of the Rhodes was [...], & came into the hands of the Lurks. For Ambition [...] the Rhodes. the Chronicle she [...], that before their destruction, whan all thynges were wel yet, the [...] of Rhodes died. Now there was [...] called Andrew [...], a Portingale he desyred to be [...]: he was an ambitious man, he went about to promote [...], before he was [...] of god: But for all that, he [...] his purpose, so that he was not chosen: For there was one chosen whom [...] Phi­lip de Uyllers. but what doothe this Andrewe, because [...] [Page] coulde not bryng his purpose to passe, he sendeth letters to the great Lurke, signifying that when he woulde come, he woulde help him to get the yland, which afterwarde he [...] but yet it cost [...] his lyfe, for his treason was [...], and so he receiued a reward according vnto his [...].

So ye maye perceue by this ensample which was done in our time, how [...] a thinge this ambition is: for no dout where there is ambition, there is [...], where there is diuision, there foloweth desolation, and so finally destruc­tion: Math. [...]. euen accordinge vnto oure Sauiours, saying: Eue­rye kingdome deuided [...] it selfe, shall bee brought to nought, and euery city or house druided agaynst it selfe, shal not stande. &c.

Well Andrew, Peter, James, and Iohn, were not ambiti­ouse, they [...] their callinge: so I woulde wish that euery man would folow their ensamples: and tary for their vocati on: and not thrust themselues in, till they bee called of God. For no dout vocation hathe no fellowe, for he that [...] by the calling of god to an office, he may be sure that his ad­uersaries God defen [...] them that he [...] to of­fice. shall not [...] agaynst him, as longe as he doth the [...] of his calling. An ensample we haue in our [...], he was sent from god into this world, to teach vs the way to heauen. Now in what peryl & danger was he: as long as he was here? when he began to preach at Nazareth amongest hys kynsfolkes, he displeased them so that they went & toke Iuc. 4. hym, and were mynded to cast him headlong from the rock, wherupon their cities [...] builded: but when it came to the pointe, he went a way from amongest thē, because his houre was not come yet: he had not yet fulfilled or executed that of­fice whereunto god hath sent hym.

So likewise we reade [...] the [...] Iohn, that the Ioh. 10 8. Iewes many a [...] toke vppe stones to stone hym, but they coulde not. And howe many [...] they their menne to take [...], yet for all that they coulde not preuayle [...] hym: And these thynges are not written for Christes sake, but for our [...], that we should learne therby, that when we do diligently our [...] wherunto god hath called vs, then no [...] enemyes shall as little preuayle agaynst vs as, [Page 124] they [...] agaynste Christe: for God wylbe as [...] for vs as he was for Chryst. And thys appeareth most mani festly in the Apostle Paule: I pray you in what [...] and perill was he? how mighty and strong enemies had he, whi­che toke in hand to ryd [...] out of the waye? yet for all that god deliuered him: wherfore? Mary because Paule was cal­led, The cause vvhy Paul vvas so of­ten [...]. and ordeyned of god to that office: and [...] god [...] deliuered him out of al troubles, because Paul did according vnto his callyng.

Peter, when Herod that tirant had killed Iames with the sword, and caste him into prison, so that he thought he shold dye by and by, yet god deliuered him wounderfullie: and no dout this is not wrytten for Peters sake, but also to our cō ­fort: so that we shalbe sure, that when we followe our voca­tion, beinge lawfullye come by it, God wyll ayde and [...] vs in all our troubles: whatsoeuer shall happen vnto vs, he wilbe present and helpe vs. Therfore take this for a certain rule: that no man with folowyng of his vocation, and doyng his duety shall shorten his lyfe: for it is not the folowyng of No [...] hys life by do­ing his du­tye our vocation that shal shorten our life.

We reade in the gospell that when Christ [...] vnto his disciples, let vs go vp into Iury agayne: his disciples made aunswer vnto hym, saying: [...] the Iewes sought lately Iohn. xi. to stone thee, and wilt thou go thither agayne? Iesus answe­red, are there not 12. houres of the [...]? yf a man walketh in the day, he [...] not: but if a man walketh in the night he stumbleth, because there is no light in hym.

With these woordes our Sauiour signifieth, that he that walketh in the daye, that is to saye, he that walketh truelye and vprightlye in hys vocation whereunto God hathe called hym, that manne shall not stumble, he shall not shorten hys lyfe, tyll the xii. houre commeth: that is to saye, tyll it plea­seth GOD to take hym oute of thys worlde: he shalbe sure that he shall not shorten hys lyfe in doing that thynge which god hath apoynted hym to do. I pray god giue vnto vs such hearts that we may be content to liue in our callyng, & not to gape further: And first we must walk in the general [...], [Page] and after y ^t when God calleth vs, lcaue the generall callyng The com modities [...] vve shall haue by vval­kingin [...] calling. and folow the speciall: if we would walke so, we should be sure y ^t our enemie [...] not preuayl against vs: And though we dye, yet our death shalbe nothyng els, but an entraunce into euerlastyng life. Again, we shalbe sure, that if we will folow our vocatiōs, we shal lacke nothyng, we shal haue [...] thyngs necessary to our bodily sustenāce. And this appereth by many ensamples: when our sauionr [...] out those 70. men before him to preache the gospell, hauyng no [...] in their purses, nor any thyng wherupon to liue: whan they came home again, he asked them, whether they had lacked any thing: they sayd No. For they dyd as Christe had com­manded vnto them: therefore they lacked nothing: And so it foloweth, that they that will folowe their vocations shall lacke nothyng.

Jacob y ^t holy patriarke had a vocatiō to go into Mesopota­mia: Iacob folo­vved his vo cation in flying frō [...]. for his father and mother commanded him to do so: be­cause thei feared least Esaü his brother shold haue kild him. Nowe when he wente thyther, he confessed that he had no­thing but a staffe vpon his backe: but folowyng his calling God brought him againe with greate droues of all maner of cattell. These thynges are written for our sake, to make vs lustie to folowe oure vocation, and to doo as we are ap­pointed of God to doo. Further, when the people of Israel were in the wildernes, they had a vacation: for God com­maunded Moses to bryng theym out of Egypte: Nowe he brought them in the wildernes, where there was no corne nor any thing to [...] vpon: what doth God the sendeth them bread from heuen rather then that they shold lacke, and wa­ter out of the rocke. And this is written to our instruction. Therefore God sayth: Non solo pane, Man shall not lyue Math. 4. by breade onely, but by euery woorde that procedeth oute Deute. 8 of the mouthe of GOD. For whan so euer a man apply­eth that vocation, whyche GOD hath appoynted for hym: No doubte he shall not bee disappointed of lyuing, he shall haue inoughe. Therfore oure Sauiour Christe saithe: Querite primo regnum [...], & iustitiam eius, & caetera Math. 6. [...] adiicientur vobis, Seeke fyrste the kyngedome [Page 125] of god and his rightuousnes, and all the other thynges shal be ministred vnto you: That is to say, let vs liue godly as he hath appointed vnto vs: as for other thynges, iacta super do [...]. Peter. [...]. minum curam & [...]. Caste thy care vppon the lorde, and he wyl make it, he will fynish all thynges, for he is able to make a good ende of all matters: therfore sayeth the Pro­phete: Timete dominum omnes sanctieius feare the lord all Psalm. [...] ye his sayntes, Non est inopia timentibus eum, they that fear To distrust the promis of god is to make him a [...] the lorde, they shall not come to any pouerty. Alacke what a pytifull thyng is it, that we will not beeleue these fatherly promises which god hath made vnto vs in his worde? what a great synne is it to mistrust gods promises? for to mistrust his promises is as muche as to make hym a lyar, when we wyll not beleue him: euery man hath his vocation, as these men here were fyshers, so euery man hath his faculty wher­in he was brought vp: but and yf there come a speciall voca­tion, then we must leaue that vocation whiche we haue [...] before, and applye that whereunto we be called specially, [...] these apostles did: they were fishers, but as sone as thei [...] called to another vocation, they lefte theyr fishings. but euer remember that when we haue a vocation we regard most a­boue all the speciall poyntes in the same, and see that [...] do them rather than the accidentes.

As for an ensample, vnto greate men god alloweth hun­tyng Huntyng and [...] is [...] the [...] of great mens cal­ling. and haukyng at sometymes: but it is not their chiefest duety wherunto God [...] called them: for he woulde not that they shoulde geue themselues onelye to haukyng and huntyng, and to do nothyng elles: Do not so, but rather [...] oughte to consider the chiefest poynte then the accidentes: haukyng and huntyng is but an accessarye thynge, but the chiefest thyng to whiche God hath ordayued them, is to exe­cute Justice, to see that the honour and glorye of god, bee set abroade, thys is the chiefest poynte in theyr callyng, and not haukyng and huntyng, whiche is but an accidente. So lyke­wyse a scruyng man maye vse shootyng or other pastymes: but yf a seruyng manne woulde doe nothyng elles but to shoote, settyng asyde hys maysters busynes, thys manne no [...] shoulde not doe well: for a seruyng mans duetye is to [Page] wayte vpon his mayster: and though he may shoote somety­mes, The chief point of a seruing mās office yet his speciall and chiefest duetye is to serue hys mai­ster in hys busines.

Our sauiour wente ones abroade, and by the waye as he Math. 8. went, be sayde to one, Folow me: the felow made answere, saying, let me fyrste bury my father: our sauiour saide vnto hym agayn, let the dead bury their dead, and come thou & fo low me. where our sauior teacheth vs, that when we haue a speciall vocation, we shall forsake the generall: for to burye fatherand mother is a godly deede, for god commaunded to honour father and mother: yet when we haue such a speciall One speci­all vocatiō must bee folovved. callyng as this man had, we must leaue al other vocations: for our sauiour wold rather haue y ^e dead to bury the dead, thē that this man shoulde forsake or set asyde his vocation. But our spiritualtie what doe they? Mary some be occupied with worldly businesses, som be clearkes of the kitchine, surueig­bers, or receiuers: which no doute is wicked, and they muste A note for the spiritu alty. make a heauy accompte for it. For their special callyng is to fishe, to preache the worde of God, and to bryng the people from ignorance vnto the knowledge of gods word, this they ought to do. Abraham the Patriarke hadde a vocation when god called hym oute of hys countree, this was a vocation. Abraham did folovv his calling So likewise when god commaundeth him to offer his sonne he was redy and wyllyng to doe it: for because god had com­maunded hym, he made no excuses, but wente and folowed his vocation most diligently and earnestly. But this I wold haue you to note wel, that they that hauebut general vocati ons, may not folow those which haue special vocations. As The [...] in that [...] but a gene ral callyng may not fo lovv his ex ample that had a speci al vocatiō. whē we wold folow the ensample of Abrahā, we may not. A­brahā had a special vocation of god to offer his son: therfore they that afterward folowed the ensample of Abraham and burned their children, they did naughtly: for they had no cō ­maundement of god to do so. Phinees that godly mā, seeyng one of the great men of Israel do wickedly with a naughtye womā, went thither and killed them both, whilest they wer yet doyng the act of lecherye. Nowe in so doyng, he pleased god, and is highly commended of god for it: shal we now fo­low the ensample of Phinces? shal we kil a man by and by [Page 126] when he doth wickedly? No not so, we haue no such commaū dement of god as Phinees had: for he had a special callyng, a Nume. 25 secrete inspiration of god to do such a thing: we which haue no such calling may not folowe hym, for we ought to kyl no body, the magistrates shall redresse all matters.

So to preache gods worde it is a good thyng, and god wil haue y ^t there shalbe some which shall doe it: but for all that a man may not take vpon him to preache gods worde excepte he be called vnto it: when he doth it, he doth not well, though he haue learnyng and wisedome to be a preacher, yet for all that he ought not to come hymselfe without any laufull cal­lyng: for it was no doute a good thyng to kepe the arke from fallyng, yet for all that Oza was striken to deathe, because he toke in hand to medle with it without any commission.

We haue a generall vocation which is this, in sudore vul­tus Gene, [...] tui vesceris pane tuo. In the sweate of thy face thou shalt eate thy bread, tyl thou be turned again into the ground, out of which thou wast taken. This text doth charge al vs to la­bour, riche and poore, no man excepted, but he must laboure that labour which god hath appointed for hym to do: for god loueth not slouthfulnes he wyll haue vs to labour, to do our busines: and vpon the holy day he wil haue vs to cease from bodely labour, but for al y ^t he wyl not haue vs to be ydle, but to heare his word, to visite syeke folkes and prisoners, these Holy dais [...]. are holy days worke, which god requireth of vs: therfore we may not be let of those workes with bodely labour: we must set aside bodely labor, & fede our soules vpō sodais, in heryng of gods most holy word, & in receiuing his holy sacraments. So I say, labor is cōmasided vnto vs, vnto euery one, no mā [...]. Al Adames childrē ar boūd to labor. For y ^t whiche All Adams children must labor was said vnto Adā, is said like wise vnto vs to, & our sauiour himself teacheth vs to labor whē he saith to Peter, duc in al­tū, lead thy boate into y ^e depe, & relaxarete ad capturā, & spred Luca. 5. out thy net to catch. Here Christ cōmaunded Peter to do his duty, to folow his occupatiō. Now he y ^t cōmaūded Peter say ing cast out thy net: he cōmaūdeth also vs, euery one in his e­state to do y ^t busines of his calling, he wil haue y ^t farmer to fo [...] his trade, to till the ground, to sowe, &c. & yet it is god y ^t [Page] geueth the increase of the labour. For we may not thinke as though we by our labour may get somewhat: No not [...], we Labour is the [...] vvhereby vve liue. must labor in dede, but we must pray him to send the increse: for except he blesse our labour, no doute we shal labour al in vain. The ordinary way wherby god sendeth vs our foode is labour, yet for al that we must not set our [...] our labor, nor trust therin, but only hang vpon [...] is writen, Egestatē operatur manus remissa, a hand that will not labour Proue 10 (saith scripture) shall come to [...]. That is to say, that man or y ^t woman that wil not labor, wil not do the worke of his vocatiō, shal not prosper in this world: but a diligēt hād, God will encrease our labour a man that wil labor, almighty god wil send him [...], he shall haue inough. So that certain it is, that we must labor: for S. Paule [...], qui non laborat, non [...], he that 2. [...] 3 laboureth not, let him not eate. I wold wishe that this com­maundement of s. Paule were kept in England, that these idle lubbars that wil not labor, that they should not eate [...] ther: For no doute if they were serued so, it woulde make them to apply their bodies to a better vse then thei do. Saint Paul in the 2. Thes. Vltimo saith: we haue herd say, y ^t there ar some which walke amongest you inordinatelye: working not at al, but beyng busy bodies. Thē that are such we com­maund & exhort, by our lord Jesu Christ, that they worke w ^t quietnes & eat their own bread. In these words we mai note Two thin ges noted in S Pau­les vvords A precher may speak by heresay two things, first that euery one of vs ought to labor, & do the office of his calling. Secundarily we maye note here, that a precher may speke by heresay: as S. Paul doth here. I spake vnto you synce I came into thys countrey by here say. For I heard say, that there were some homelye theeues, some pyc­kers in this worshipfull house, whiche no doute is a misera­ble thynge, that in such a house thynges shoulde be so [...] awaye: therefore I exhorted you at the same tyme to beware of it, and to make restitution. Now sence there were some of you which were offended with me, because I spake by heare say, thei said I slaūdred y ^t house in speaking so. But I tell you, that I slaundered no bodye at that tyme. I spake but onely to the amendment of the giltie: and therfore the gyltlesse must geue leaue vnto the preacher, to reproue syn [Page 127] and wickednes. For the preacher [...] he reproueth syn, he sclandereth not the gyltlesse: but he seketh onely the amen­dement Esay. 25. of the gyltie. Therfore God sayth by the prophete: Annuncia populo scelera illorum, Shewe vnto the people their synnes: therfore when suche a thynge is spoken, they that be giltlesse should be content, whan sinne and wicked­nes Rab a gald horse and he will kicke. is reproued. There is a common [...], that whan a horse is rubde on the galle, he wil kicke: whan a man casteth a stone amongest dogges, he that is hitte will crie: So it is with suche felowes too: belyke they be giltie, because they canne not suffre to bee agayne sayd. I remembre the Pro­phete Esaie, in what manner of wise he reproued the syu­nes Esay. 1. of the people, sayenge: Argentum tuum versum est in [...]. Thy siluer is turned into drosse. So no doubt the falle of the money hath been here in Englande the vndoing of many men. [...] vinum tuum mixtū est aqua, And thy wine is myngled with water. Here the Prophete speaketh gene­rally. And he goeth foorth, sayeng: Principes tui. &c. Thy princes are wicked, and companions of theeues, they loue rewardes all together: as for the fatherles they helpe them not to right: neither will they lette the widowes cause come before thē. [...] be fore words, spoken generally against al y ^e princes: where I doubt not but there were som good amon gest them: yet for all that the prophet slaundereth them not: for he speaketh not against the good, but against the wicked, A great number is ment vvhē we speake by the vni­uersall. he meaneth not the giltlesse. For suche a maner of speakyng is vsed in the scripture, to speake by the vniuersall: meaning a great numbre, but yet not all: only those that be giltie: ther fore suche maner of speakyng is no slander. Therfore I sayd at the same tyme, as S. Paule saith to the Thessalonians, I heare say, that there be some amongest you that will not la­bour: So I saied, I heare say, that there be some amongest you, which are geuen to pickyng and stealyng: and so I she­wed you the danger of it, and tolde you how you shold make restitutiō secretly without anyopen shame: for it is no shame to forsake sinne, and to come to godlynes. For no dout resti­tution Restitutiō of tv vo [...] tes. must be made eyther in effect, or affect: That is to say when thou art able then thou must make it in effecte, when [Page] thou art not able, then thou must be forse for it in thy hearte, and aske god forgiuenes. This I tolde you at the same time where I slaundered no bodye: therfore I woulde wishe that ye woulde expounde my wordes now forwardes, better then ye haue hitherto.

Nowe to the matter agayne: when a man shoulde aske this question, saying: we are all bounde to worke, for our ly­uynges: but I praye you by whome commeth the gayne of oure workes: who geueth the increase of it: There bee some people whiche thynke, that they bryng all thynges to passe by theyr labour: they thynke they gette theyr liuinges wyth theyr owne hand worke. Some agayne there be, which think that the encrease of theyr labour commeth by the diuell, that Some think that their en­crease com meth of the deuill. he increaseth and blesseth theyr labours. But thynke ye that any body wyll saye so, that his increase commeth by the dy­uell: No I warraunt you, they wyll not saye so, wyth theyr mouth: yet for all that, their conuersation and lyuing shew­eth it to be so in dede with them. For all they that liue of v­surye, they haue theyr gaynes by the diuell. So lykewise all they that sell false wares, or sell by false wayght, or vse anye maner of falshode, they be in the deuylles seruice, they haue his liuery: therfore they seke all theyr gaynes at his handes, thorough false and deceytfull dealyng. And so it appeareth that the diuell is the increase of theyr gaynes. And no doute the diuell taketh vpon hym to be the lorde ouer all thynges in earth: as it playnely appeareth by the gospell of Mathew, Math. 4. where he toke in hande to tempte Christe oure sauiour, and broughte hym vpon a high hyll, where he shewed vnto hym all the kyngdomes of the world, saying: Haec omnia dabo ti­bi, si prostratus adoraueris me, Al these things I wil geue vn to thee, yf thou wilt fal doun & worship me. By these words it appeareth, that the diuell beareth himselfe in hande to be The diuell is not vvorthe a goose [...]. lorde and ruler ouer the whole worlde: but in very deede he hath not so muche as a goose fether by righte. Andyet for all that, he hath many children here vpon earth, which hange v­pon hym, and seeke theyr increaso by hym thorough falshode and deceite. Therefore suche worldlynges haue a common saying amongest them, they say when a man wylbe ryche, he [Page 128] muste sette his soule behinde the doore: that is to say, he must vse falshode and deceit. And therfore I feare me there be ma­ny Many set their soules behind the dore. thousandes in the worlde which set theyr soules behynde the dores. The merchaunte commonly in euery citye dothe teache his prentise to sell false wares. So that a man maye say to all cities as Esay sayth to Hierusalem: Argentum tu­um Esay. 1. versum est in scoriam, thy siluer is turned in drosse, thy ware is false, thou hast a delite in falshode and deceite, thou gettest thy good per fas & nefas, by lauful and vnlauful mea nes: But the increase that the godlye man hath, commeth of god, as the scripture saith: Benedictio dei facit diuitem, The blessyng of god maketh ryche. Now there be some that wyll Prouer. x. say, if the blessyng or the increase rome not of my labor, then I wyll not labour at all. I wyll tary tyll god sendeth me my foode, for he is able to fede me without my labor or trauel. No, we must labour, for so are we commaunded to doe, but we must looke for the increase at gods handes: lyke as Peter dyd, he laboured the whole nyght, yet he toke nothyng at all tyll Christ came. And yet this is not a certaine rule, he that much laboreth shall haue much. For though a man labour muche, yet for all that he shall haue no more then god hathe appoynted hym to haue: for euen as it pleaseth GOD, so he shall haue, Nam domini est terra & plenitudo eius, For the Psalm. xiiii earthe is the Lordes, and all that is therein: and when we He that hath much must ac­compt for much. haue muche, then we are accountable. For muche, for no doute we must make a reckenyng for that which we receius at gods handes.

Nowe to make an ende, I desire you lette vs consider oure generall vocation, that is to say lette vs labour, euerye one in that estate wherein GOD hathe sette hym, and as for the increase, lette vs looke for it at goddes handes: and lette vs bee contente with that whiche GOD shall sende vs: For he knoweth what is beste for vs, yf we haue Victum Tim. 6. & vestitum, meate and drynke, and clothyng, lette vs bee contente wythall. For we canne not tell whenne good manne deathe wyll comme and make an ende of all to­gether.

And yf we haue speciall vocations, let vs set asyde the ge­nerall, and apply the speciall poyntes of our vocation, rather then the accidentes: and let vs labour in our callyng, and yet not thynke to get any thynge by it, but rather trust in God, and seke the increase at his handes: let vs looke for his bene­diction, then it shall go well with vs: but aboue all thinges beware of falshode, for with falshod we serue the deuyl. But as I tolde you before, I feare me the deuill hath a great num ber of seruauntes in England.

The almighty god graunt vs grace to liue so here in thys worlde, and to apply our busines in such wise, that he maye be glorifyed amongest vs: so that we maye finallye come to that felicity which he hath prepared for vs.

Amen.

The viii. Sermon made by Maister Doctor Latymer. Luke. 21.

ANd there shalbee signes in the Sonne and in the Moone, and in the Starres, & in the earth, the people shalbe at their wyts ende, thorough dispair, the sea and the water shal roare, and mens hearts shall fayle them for feare, and [...] after those things whi­che shall come on the earth. For the powers of heauen shall moue, and then shall they see the Sonne of man come in a cloud with power and great glory: when these thyngs begin to come to passe: then loke vppe and lift vp your heades, for your redemption draweth nere.

This Gospell is red this day in the churche, and it shal bee for our lesson: It is taken oute of the 21. cap. of Luke: and it maketh mention of the glorious comming of oure Sauiour Christe, how and in what maner of forme he shall come: for as the scripture witnesseth, we shall al come before the iudge ment of Christ, and there receiue euery one according vnto [...]. Cor. [...]. his desertes: after his workes he shalbe rewarded of Christe, which shalbe at that time their iudge: and there shalbe signes [Page 129] and tokens before his glorious and fearefull comming. For then he shall come to [...]: his firste commyng into this worlde was to suffer his payne full passion, and so dely­uer mankynde oute of the bondage and [...] of the de­uyll. But when he commeth agayne, he wyll come of an o­ther maner of wyse, then he did the firste tyme. For he wyll come with great power and myghte, with the [...] of hea­uen, I is [...] Christ shal come. with all the aungelles of god, and so sytte at the audite and iudge all menne. And this is moste certayne that he wyll come, but we cannot tell when or at what tyme hys [...] shalbee. For the day of his commyng is hydden from vs, to that ende that we shoulde be redye at all tymes. Therefore I desyre you for goddes sake make you [...], put not of your preparation. For seeyng that we be certayn that danger and peryll shall come vpon vs, all they that bee wyse and godlye wyll prepare themselues, least they be ta­ken The cause [...] the day of [...] is hid from vs. sodenly vnwares or vnready. And therefore I say, this day is hydden from vs, to the intente that we euer should be readye. For yf we shoulde knowe the daye or the houre at what tyme he woulde come: No doute we would bee care­lesse, we woulde take oure pleasure as longe as we myght, tyll at suche tyme as we shoulde departe. And therfore leaste we shoulde bee made carelesse, this day is hydden from vs. For the Aungelles of GOD theymselues knowe not the The an­gels knovv not that day. houre or momente of thys greate and fearefull daye. Ney­ther dydde Christe hymselfe knowe it, as he was man: but as he is God, he knoweth all thynges, nothyng canne bee hydde from hym: as he sayeth hymselfe, Pater commonstrat Iohn. 5. mihi omnia, The father sheweth me all thynges: therefore hys knowledge is infinite, elles he were not verye God. But as concernyng hys manhode, he knewe not that tyme: for he was a verye naturall man (synne excepted:) there­fore lyke as he was contente to suffer heate and colde, to bee wearye and hungrye, lyke as he was contente to suffer suche thynges: so he was contente, as concernyng his man­heade to be ignoraunte of that daye. He had perfecte know­ledge Christe knew his commissiō to dooe hys fathers commission, to instructe vs, and teache vs the waye to heauen: but it was not hys commissi­on [Page] to tell vs the houre of thys daye. Therfore he knewe not this day, to tell vs of it anye thynge, as concernyng when it shoulde bee. For as farre forth as ignorancye is a paynefull thyng vnto man, so farre forthe he was contente to be igno­raunt, lyke as he did suffer other thynges.

I wyll rather spend the tyme in exhortyng you to make re dye against that day, to prepare your selues, then [...] recyte or expound the sygnes thereof, whyche shall goe be­fore this fearefull day.

And there shalbe sygnes in the [...] and Moone: There be some learned men which expounde those tokens of the [...] of Ierusalem: but that is not the matter, yf thei haue gone beefore the destruction of Ierusalem: then they haue gone before the ende of the world, & so admonish vs to make readye, to leaue synne, least we be taken with it.

As touchyng the Iewes, our sauiour Christe wept ouer them, and threatened them, what should come vpon them be cause they dispysed hym, and woulde not receyue gods holy The cau­ses of the destructiō of Ierusa­lem. worde, and leaue theyr synnes: lyke as we doe, whiche take our pleasure, care litle for hym or his word: we cannot suffer when oure faultes are told vs, we repyne and grudge at it, lyke as y ^t Iewes dyd. Therfore our sauiour knowyng what should come vpon them, wept ouer the city, prophecying y ^t it Titus de stroyd the Citie Ieru salem. should so be destroyed, that one stone should not be left vpon another: and so it came to passe accordyng vnto hys [...]. for Titus the sonne of Uespasian, which was Emperor at that tyme, destroyed that same city Ierusalem vtterly, lyke a fourtye yeres after the death of oure sauiour Christe. But wherefore were they so destroyed? because they woulde not beleue the sayinges of our fauiour Christ: they woulde take theyr pleasures, they would folowe theyr forefathers (as our papistes are wonte to say.) When they cannot defende them selfes with Scripture, then they wyll defende them selfes A note [...] papistes. with the ignorauncye of theyr forefathers: muche lyke vnto the Iewes, which coulde not away with the doctryne of our Sauiour, because it was disagreyng from the customes and traditions of their forefathers. But what hapned? theyr de­struction fell vpon them before they perceiued it, & destroied [Page 130] the most paete of them full miserably god knoweth: and not only that, but as the storye dothe shewe, they that were lefte Thyrtie [...] for a peny. and not broughte to destruction, were so [...] handled, and so despised amongest all menne, that thirty were solde for a penye: and so by that meanes they were scattered through­out all the worlde: and in euery countrey where they came, they were made slaues and Tributaries: and shalbe so til to the ende of the worlde. for Scripture saieth: Hierusalem cal­cabitur Luke. [...]. a gentibus, donec implebuntur tempora [...], Hierusalem shalbee troden vnder the feete, tyll the tymes of the gentiles be fulfylled. By this prophecye is signifi­ed, that the Iewes neuer shall come together agayne, to in­habite Ierusalem and Iurye, and to beare rule there, as they haue done: for by this woorde (calcabitur) is signified as muche, as it shalbee inhabited it shalbee vnder the domi­nion VVhoe be the [...]. of the gentyles. Nowe whiche are gentiles? Answere, all the people in the whole world are gentiles, be it whatsoe­uer they wyll, except the Iewes: all other are gentiles: We Englishmē are gentiles, so likewise the Frenchmē. Dutch­men, and other nations, all are gentiles: Now the Prophet saieth, that Ierusalem shall not bee inhabited Donec imple­buntur tempora gentium, tyll the tymes of the gentyles bee fulfylled, that is to say, tyll all they are come into the world which are appointed of god to come: that is to say, they shall neuer come together aḡayn, tyll to the ende of the worlde. Wherefore? because they were [...] that they woulde not bee ruled by goddes moste holye woorde, but despised it, and lyued according vnto theyr owne phantasies and vani­ties. Lyke as we doe nowe adayes, the moste part of vs. Therefore we maye recken that it shall goe with vs one day lyke as it wente with them, whyche are made nowe oute­castes of the whole worlde: euerye manne despiseth theym, and regardeth theym for nothyng: for they haue no do­minion Like sinne like pu­nishment. more, no kynge nor ruler, no cities nor pollicye.

And thoughe Ierusalem bee builded agayne, yet the Iewes shall haue it no more, they shall neuer haue do­minion ouer it, but the gentyles, they shall haue it: it [Page] shalbe in theyr handes: And this is the meanyng of this pro phecye against the Jewes, and thys God hath performed hi­therto: The cause why the [...] can no [...] for the Jewes haue many tymes attempted to builde it agayne, yet for all that they were not able to brynge it to passe: for goddes worde wyll not nor can not bee falsifyed, for the wrathe of GOD hangeth vppon theyr beades, bee­cause of theyr wyckednesse wherewyth they baue prouoked God. Further you muste vnderstande that not onely Jewes were at Jerusalem, but they were scattered thoroughout all the worlde: in euery countrey were some, and therfore 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 inhabite any more that citye.

We reade in stories, that in the days of the Emperour A­dzian, the Jewes gathered themselues together out of al ci­ties a wonderfull number of men, al the Jewes which could be gotten, to the intente that they myght get Jerusalem a­gayne, The ievve vain [...] prise. which Jerusalem was at that tyme in the Emperors handes: and therfore they made greate preparations to haue it agayne, but what dothe the Emperour, he gathered toge­ther a great and stronge heste and made agaynste [...], and in the ende scattered them: so that they were withoute anye hope afterwarde to recouer that citye agayne: after whyche thynges, the Emperour made a proclamation that not one Jewe shoulde come into the citye neyther to bye or to sell: yea and further more, to the intente that they shoulde bee wythoute any hope of recouerye, he chaunged the name of the citye, and called it [...]. So that by the storye it moste manifestlye appeareth that the worde of GOD can not bee falsified by anye power or cunnynge: for thoughe they hadde a stronge and mighty hoaste: yet for all that God whyche is the ruler of all thynges confounded them, so that they coulde brynge nothyng to passe after theyr myndes, as they woulde haue it: but rather were banished further from the citye: for they were in worse case after thys fightyng, then they hadde bene before, for they had an accesse vnto the city before, which libertye afterward they loste.

After that in Julianus the Emperors tyme, which Em­perour [...] an Aposta ta and per secutour. was an Apostata, for he had bene a Christian: and af­ter he came to be Emperor, he forsoke the christian faith and al goodnes and godlines: and not only that but he did al that he could to vanquishe and pul doune Christes true religion: and therefore he went about to sette vppe the Jewes agayn, and gaue them liberties to gather themselues together, and to returne agayne to Jerusalem: and not onelye gaue them this liberty, but also he holpe them with al maner of thyng, that they might bring to passe their purpose: & so vpon that the Jewes gathered themselues together in an infinite num ber of people, and went to Jerusalem: and so began to make preparations for the buildyng of the temple, and so finallye layed the foundation. The storye saith, that this hoste of the Jewes was a wonderfull ryche hoste: for their mattockes, & spades, and y ^e other instruments, which they occupied to the buildyng of the temple, were made of fyne syluer. So these Jewes hadde the Emperoures fauour, his aide and healpe, they were ryche and able to set vp their kingdome agayne: and so falsifye the worde of god after mans reason: for they lacked no worldly thynges. But what dothe God? when he saw that no man would withstand them, to verify his word, he sendeth a wynde, a strong hurlyng wynd, whiche blue a­way God can blovv whā he vvill. all their prouisions, whiche was made for the buildyng of the temple, all the sande and morter and such lyke things, whiche men vse in suche buildinges: and after that, there came such an earthquake, that they were almost out of their wittes. And this was not inough, but there came also fyre & burned by all their workes: and so finally they wer scattered agayne one from another. So by these stories, it manifestlye appeareth, that no mans power is able to stand against god, or to disapoint him of his purposes: for Christe our Sauiour had tolde them, that they shoulde neuer come to their rule a­gayn. And so his wordes are verified tyll this day, and shall be styll to the worldes ende: for he sayth, Coelum & terra pe­ribunt Math. v. verba autem meum non peribit, heuen and earth shall perishe, but my worde shall endure for euer. A man woulde thynke that there were nothyng so durable as heauen & earth [Page] is: yet for all that, they shall rather perish, then that the word of god should be falsified. And this appeared in the Jewes, which though they had the aid & help of this great emperor, & the mighty power of this world: yet for al that they brought nothing to passe at all, for god was able to confounde them: and so no doute he will confound all his enemies, tyll thend God is [...] almighty. of the world: for he is as able to verify his wordes nowe as he was then. I woulde haue you to consider well the causes wherfore they were caste awaye from God, and were made a mockyng stocke vnto the whole worlde. wherfore I saye? Marye for their wicked and synfull lyues. Seyng then that they were cast out of theyr [...], it shalbe meete for vs to take heede. For no doute this is writen, for our instruction, to geue vs warnyng, as the Epistie which is red of this day [...] vs. Now god hath fulfilled his word as touchyng y ^t destruction of Jerusalem: he hath made true his worde of wrath, thynke ye not y ^t he wyl fulfyl hys worde of mercy to? yes no doute ye maye bee sure of it, that he whiche promised that yf we beleeue in Christ, we shalbe saued: he wyll as wel erecute and bryng to passe that woorde, as he hathe brought God vvill performe his pro­messe. to passe the worde of his wrathe and indignation ouer the Jewes. The temple whiche was at Jerusalem was called the temple of god, the people was goddes people, but when they woulde not come vnto hym, and lyue accordyng as he woulde haue them to lyue, he caste them away, and vtterlye destroyed theyr dominions and kyngdomes, and made them slaues and bondmen for euer. And no doute this is wrytten for our instruction and warnyng: for no doute when we fo­low them in theyr wyckednes, despyse gods worde, regarde it as nothyng, but lyue rather according vnto our phantasies and appetites, than after his woorde: No doute we shall re­ceyue lyke reward with thē. And though god tary long, yet it shalbe to our greater destruction: for his longanimity and Deferring of punish­ment ma­keth it gre tes. longe taryeng for our amendement, shal increase, augment, and make greater our punishmentes and [...]. But yf we wyll leaue synne and wyckednes, and studye to lyue accordyng vnto hys wyll and commanndementes. No douts be wyll fulfyll hys promises whiche he hathe made vnto [...] [Page 132] of euerlastyng lyfe: for we baue his warraunt in Scripture, therefore we oughte not to doute of it. for so he saith: Sic deus dilexit mundum, So entierly hath God loued the world that he sent his onelye be gotten sonne to that ende, that all that Iohn. 3. beleue in hym, shold not perishe, but haue lyfe euerlastyng. This is nowe a comfortable thynge and a greate promise, whiche GOD maketh vnto the whole worlde. And no dout he is as able to fulfyll that promise of grace, as he was able to fulfyll hys wrathfull worde agaynste the Jewes.

So lykewise he saieth: Viuo ego dicit domin, nolo mortem Excc, xviii peccatoris sed vt conuertatur & viuat, As truely as I lyue (saieth the Lorde god) I wyll not the deathe of a synner, but rather that he shall turne and lyue. It is not his pleasure when we be damned, therfore he sweareth an oth: we ought The cause vvhy God sware. to beleue hym without an othe: yet to satisfye oure myndes and to the intente that we shoulde beleeue hym, and bee the better assured of his good wil towardes vs, he sweareth this othe. Now therfore yf we wyll folow hym and leaue our wic ked lyuyng, conuerte and turne our selfes vnto hym, be sory for that which is paste, & intende to antend our lyfe now for­ward: yf we do so, no doute we shal lyue w ^t hym euerlasting­ly, world without ende. Therfore let euery one of vs go in to hys owne heart, and when he fyndeth that he hath brne a wycked man, an yrefull man, a couetuous or a slouthefull man: lette hym repente and bee sorye for it. And take a good purpose to leaue that same synne, where in he hath lyen be­fore. Lette vs not doe as the Jewes dydde, which were styf­necked, they woulde not leaue theyr synnes, they hadde a pleasure in the same, they woulde folowe theyr olde tradici­ons, The re­ward of the suffe necked. refusyng the worde of GOD: therefore theyr destruc­tion came worthelye vppon theym. And therefore (I saye) lette vs not followe them, leaste we receyue suche a reward as they hadde, leaste euerlastyng destruction come `vpon vs, and so we be caste oute of the fauour of god, and finally loste worlde without ende.

And there shalbee signes in the Sunne and in the Mosne & in the Starres, & in the earth. There be some which think y ^t there shalbe great Eclipses against the course of nature, & [Page] ye know that [...] hath bene great thynges sene in the Ele­ment diuerg [...]. Sometymes men haue sene a rynge a­bout the Sunne: somtimes there hath bene sene [...] sonnes Sunnes that haue [...] at ones: and such like thinges, hath [...] sene in tymes past: which no dout signified that this [...] day is not far of, in which Christ will come with his heauenly [...], to iudge and rewarde euery one of vs, accordynge vnto his descrtes. And the people shalbe at their wittes [...] through dispaire, men [...] wonderfull fearefull: they shall pyne awaye for feare: and no dout these shalbe good men, which shalbe thus troubled, with suche a feare of this daye: for you knowe the worldlyn [...] care not for that day: yea they will scant beleue that there shal be such a day, that there shalbe an other world Good [...] shall by mour nyng fore [...] the ende. or at the least way, they would not [...] that [...] shold be an other worlde: therfore they shalbe godly men which [...] so vsed, to be [...] vnto the worlde. And no doute there hath bene here in England many already, which haue bene so vexed and tormoyled with such feare. That same maister Bylney which was burnte here in England, for gods worde sake, was induced and persuaded by his friendes to beare a fagotte at the tyme when the Cardinall was [...], and bare the swynge. Now [...] that same Bylney cam to [...] agayne, a whole yere after he was in such an anguish and a­gony, so that nothyng did him good, neither eatyng nor [...] [...] bare a fa­gotte. king, nor any other communication of gods worde. For he thought that all the whole scriptures were against him, [...] sounded to his condemnation. So that I many a tyme [...] with him (for I was fannliarly acquainted with him) But all thynges whatsoeuer any man coulde allege to his comforte, seemed vnto hym to make againste him: yet for all that, afterwardes he came againe, god indued him with such strength and perfectnes of faith, that he not onelye confessed his faith, the gospell of our Saniour Jesus Christe: but also suffered his bodye to be burnte for that same Gospels sake, which we now preache in Englande. [...] Luther that wonderful instrumet of god, through whō god hath opened [...] Lu ther felte [...] the end the light of his holy word vnto the world, which was a long [...] in [...], and neglected: he wryteth of himselfe [Page 133] that he hath bene sometymcs in such an agony of the spirite, that he felte nothyng but trembling and fearefulnes. And I myself know two or three at this present houre, which be in this case. But as concernyng the vngodly, [...] say, [...] & [...] omnia, all thynges are well with them, they care for no Before the [...] men [...] care­lesse. more but for this worlde. Lyke as in the [...] tyme, they were carelesse at all, they thought all things were cocksure, tyll at such tyme when the floud feil vpon their heades. And so it is at this tyme with the vngodlye too: they care not for this day of iudgement, it greeueth them not, till it fall vpon theyr heades one day.

It is said in scripture, that god leadeth into hell, and brin­geth i. Regū. ii. vp [...]: and so it is with such fearefull men: for god doth cast them into hall, he hideth himselfe from them: but at the length he bringeth them out agayne, and [...] thē with a constant sayth: so that they may be sure of their salua tion and [...] lyse. I knew ones a woman, that was A vvoman [...] in consci­ence. 17. yere [...] such an crercise and feare, but at the length she [...], and god endued her with a strong and sted­fast faith in the ende. Therfore no dout these be warnynges wher with the almighty God warneth vs to make ready a­gainst that horrible and fearefull day, which day no doute is not farre of. For the worlde was ordeyned of god to endure, (as scripture and all lerned men agree) syre thousand yeres: Now of this number are gone; syue thousand fyue hundred 52. so that there is left onely foure hundred and fifty lacking The tyme of the world. two: And this is but a little tyme: and yet this tyme shalbee shortened as scripture plainly witnesseth for the elects sake. So that peraduentare it may come in my dayes, as old as I am: or in oure childrens dayes. Therefore let vs begynne to [...] and fight be tymes wyth synne: let vs not set all oure heartes and myndes vppon this worlde: for no doubte thys daye whensoeuer yt shall come, wylbe wonderfull fearefull vnto all mankynde, and speciallye vnto the wycked. There The ende compared [...] a mans deathe. wil be great alterations at that date, there wil be hurly bur­ly: like as ye se in a man whan he dieth, what deformitie ap­pereth, how he stretcheth out all his membres: what a [...] is there: so that all his body commeth out of frame: So [Page] wyll it be at this fearefull horrible day: there wylbe such al­terations of the earth, and the element, they wyll loose theyr former nature and be endued with an other nature.

And then shal they see the [...] of man come in a cloude with power and great glory. Certain it is, that he shal [...] to iudge, but we can not tell the tyme when he wyll come: therefore seeyng that he wyl come, lette vs make redye, lest be finde vs vnprepared. And take this for a rule, that as he findeth vs, so he shal iudge vs. Sainte Paule to the Thessa­lonians: Thess. 4. when he speaketh of the resurrection of the good sayeth, that at the same day the trompet shall blowe, and all shall ryse which dyed synce the worlde beganne, than they y ^t shalbe founde alyus [...] the earth shal be chaunged sodêly, The ma­ner of our [...]. and shalbe rapte vp into the ayre, and so meete Christ our sa uior. All those (I say) that be content to stryue and fight with synne, that wyll not be ruled by synne. These (I say) shall of suche wise be taken vp in the ayre and meete with Christe, and so shall come doun with him againe: but as for the other sort which be wicked, and haue a delyte in wickednes, & will The iuste [...] come vvith Christ to udge the [...]. not leaue it, but rather goe forwardes in all [...], they shalbe lefts vpon the earth with the deuylles, vntill they bee iudged: and after that they haue receiued theyr sentence, they shall go to hell with the diuell, and all his aungelles, and there be punished for theyr sinnes in hellish fire, world without end, for so it is written, Vermis corum nōmoritur, Theyr worme dieth not.

The Sunne shalbe darkened and the Moone shall not geue her light: ye shall not take these woordes so, as thoughe the Sunne and Moone shold be obscured or darkened, their light beyng taken from them. But it is to be vnderstand, that tho rough the brightnes of his glorye they shall be obscured and darkened. The Sunne no doute wyll shyne, but her lighte [...] inter pretation is true, but not the [...] of the [...]. shall not be sene, because of the bryghtnes of his glorye: lyke as when ye sette a burnyng candell in the Sunne the [...] burneth in deede, but her lighte is not seene, because of the bryghtnes of the sunne. So it wilbe at that tyme, with the Sunne: for though she be the bryghtest and clearest creature aboue all others, yet for al that Christe with his glorye and [Page 134] [...] wil obscure her: for his light that he shal bring with hym, shall be so bryght, that the other shall not be sene. And this hys commyng shalbe wonderfull confortable and ioy­full vnto them which are prepared or chosen to euerlastyng lyfe: Unto them (I say) that be content to leaue their sinnes and wickednes here in this worlde, and lyue conformable to god and his holy woorde: whiche are not proude or stoute: not couetous, or whoremongers: or if they haue ben so, they will leaue it, and doo no more so: they are sorie for it, frome the bottom of their hertes. Item they that for sake all maner of falsehod, of [...], and all maner of vices, as glut­tonie, lecherie, swearing. They (I say) that [...] contente to wrastle with sinne, they shall [...] at that tyme and bee merie beyonde all measure. And this is the thyng wherefore all godly and faithfull people praie in this petition, Adueni­at regnum tuum, Thy kingdome come: they desire of God the almightie, that his kingdome (that is to saye) the laste day may come, that they may be ones deliuered frome theyr sinnes, and liue with him euerlastyngly world without end. The ende shall bee fearefull. As for the other part, this shalbe a heauy and feareful com­myng vnto them, that intend not to leaue theyr sinnes & [...]: but rather wyll take their pleasures here in this [...]: it shalbee a heynous sentence vnto them, when he shall say vnto them: Ite [...] in ignem [...], Go [...] Mat. xxv. cursed into euerlastyng [...], which is prepared for the deuill and all his aungels, gette you hence from me: for ye myghte haue ben saued, but ye would not: ye despised my words and commaundementes: ye regarded more your owne pleasure, than that whyche I hadde commaunded you. Hense ther­fore gette you hence to the deuyll and all hys aungelles, after whose wyll and commaundementes ye haue lyued, his rewarde therfore ye shall haue.

Of suche maner Christ our Sauiour wyll talke with the At the end all shal be open. vngodly, and in the end send them to euerlastyng damnati on. And this shalbe an heause burthen for them: and though they can cloke and hide their synnes in this worlde, yet for al that god will open their wickednes and filthy [...] at that [...]: where al the worlde shall know it, and where they shal [Page] not bee able to hyde themselues or theyr synnes. This [...] wylbe lyke vnto a parliament: ye knowe when thynges are amysse in a realm, or out of order, all they that be good hear­ted, The ende [...] to a [...]. that loue godlynes, they wyshe for a parliament: these woulde fayne haue that all the rulers of the realme shoulde come together, and bring all thinges in good order agayns. For ye know that parliamentes are kept only for this pur­pose, that thynges which be amysse maye [...] amended: and [...] it wyll be at this last day, at this general parliament, where god himselfe with all his heauenly power wylbe present, & ouersee al thinges, and heare all causes, so that nothing shal escape hym: for than all these thinges which the deuill [...] brought oute of order, they shall be amended: and the deuyll shal not be able afterwarde to corrupt them any further, but all thinges shalbe wel for euer: Let vs therfore euer haue in fresh remembrance this day, that it wylbe a heuy day vnto them that be wycked: And agayn, a ioyful pleasant day vnto them y ^t [...] no delite in wickednes. Therfore Christ saith, [...] capita vestra. [...] ye see these thinges, than holde The ende shall [...] to the [...]. Luc. [...]. vp your heades, that is to saye, be merye and reioyce: for ye know when we be merily disposed we holde vp our heades, and laughe. So Christe [...] vs to holde [...] oure hea des: that is to saye, to be mery: for our redemption is come neere. So Christe comforteth vs, and maketh vs to holde [...] oure heades for oure redemption is come nerer then it was before. What? [...] not redeemed vs before by his death and passion? [...] chaunceth it then that our redempti on is come nerer: Mary Christe hathe redemed vs before in [...] by his death and passion: yet it appeareth not vnto vs [...] it is that shal bee saued or damned? for we see the good and the bad beare both the name of Christiās: good and bad, faithfull and vnfaithfull, are baptised in the name of Christ: so lykewise they [...] to the communion, so that there is no greate difference here in this worlde betwene the electe and reprobate: for the very vnfaithfull geue almes, and doe such out [...] actes which seeme vnto vs to bee good, & be done with a good hearte, when it is nothyng lesse. So that I say, [...] can not tell as long as we be here in this world which [...] [Page 135] electe and which not: but at the last day, than it shal appeare who is he that [...] saued, and agayne, who shalbee dam­ned. And therfore Christe sayeth, our redemption dralt [...] necre, that is to saye, it shall appeare vnto the whole world, that we be the chyldren of god. Therfore his commyng wyll be a glad and ioyfull commyng vnto the faythfull: for they [...] of Christes vvorde. shalbe the chyldren of god, they shalbe deliuered and rydde out of all miseries and calamities. But the vnfaithfull shall [...] to desperation at that day: they that take theyr pleasures here, they that remember not this day, they shalbee condem­ned with the [...] and vnchangeable iudgemente of god. And they shall not [...] any men of lawe, to go [...] to defende or [...] theyr causes. [...] no, the men of lawe shall not be troubled at that day in defendyng of other mens Men of [...] shall notbe: [...] bled [...] matters [...] the [...]. causes: but rather they themselues shalbe called to make an accompt for theyr doynges: and there they shalbee iudged, so that they shall not be able to speake any thynge againste it: for theyr owne [...] and consc ences shall and wyll con­domne them. And though this great and generall day come not in our tyme, yet lette vs consider that we shall dye: and that we haue but a shorte tyme to lyue here in this worlde. And as we dye so we shall rise agayne. If we dye in the state of damnation we shall rise in that same [...]: againe yf we dye in the state of saluation, we shal rise agayne in that same estate, and come to euerlastyng [...], bothe soule and bo­die. For if we dye now in the [...] of saluation, then at y ^t last generalday of iudgement we shal heare this ioyful sentence procedinge out of the mouth of our sauiour Christ, when he There is [...]- [...]. wil saye. Venite [...] dicti patris [...] para­tum [...] ab exordio mundi, Come ye blessed of my father, Math. 25. possesse that kyngdome whiche is prepared for you from the the beginnyng of the worlde. And thoughe we haue muche misery here in thys worlde, thoughe it goeth harde with vs, though we muste [...] in the brydell: yet for al that, we must be contence, for [...] shalbe sure of our deliuerance, we shalts sure that our saluation is not farre of. And no dout they that [...] wyth synne, stryue and fight with it, they shall haue the assistaunce of god, he will helpe them: he wyll not [Page] forsake them, [...] wyll strengthen them, so that they shalbe a­ble He that vvill fyght shall haue helpe. to liue vp rightlye: and thoughe they shall not be able to fulfyll the lawes of god to the vttermost: yet for al that, god will take theyr doings in good parte, for Christes his sonnes sake: in whose name all faythefull people dothe their good workes, and so for [...] sake they be acceptable vnto god: and in the ende they shalbe deliuered out of all miseries and trou bles, and come to the blisse of euerlasting ioy and felicity.

I pray god that we may be of the nūber of those, which shall here this [...] & most comfortable voice of Christ our sauior when he wil say, Venite benedicti patris. [...] ye blessed of my father, possesse the kingdom which is [...] for you [...] fore y ^t foūdatiō of the world was layed. There be a great nū ­ber [...] y ^t christian people, which in y ^t lords [...], whē they pray (thy kingdom come) pray that this day may come, but yet for all that, they are drowned in the world: they saye the woordes with theyr lyppes, but they cannot tell what is the meanyng of it: they speake it onely with theyr tongue, which saying in dede is to no purpose. But that man or wo­man Some doo not knovv what [...] aske in prayer. that saieth these woordes (thy kingdome come) wyth a faythfull heart, no doute he desyreth in very dede that God wyll comme to iudgement, and amend all thynges in this world, to pul doune Satan, that old serpent vnder our fete.

But there be a great number of vs which be not [...]. Some haue liued in this worlde 50. yeres, som 60. yet for al that they be nothyng prepared towardes his commyng: they thinke euer he wil not come yet: but I tell you, that though his generall cōmyng be not yet: yet for al that be wyll come one day, and take vs out of this worlde: and no doute as he He vvill come [...] by deth fyndeth vs, so we shall haue: yf he [...] vs redy, and in the state of saluation, no doute we shalbe [...] for euer worlde without ende. Agayn, yf he [...] vs in the state of damna­tion, we shalbe damned world without ende: there is no [...], after we be ones past this world: no [...] wil help than, nor nothing that man is able to do for vs. Therfore it is [...] for euery one of vs to take [...] betymes: let vs not [...] to long with our amendement, least peraducnture we shall com to short: for no dout we [...] rewarded accor­dyng vnto our desertes.

But there be some (and hath bene a greate number of vs) which haue trusted in masses and pilgrimages, in setting vp [...], and such like [...]: but I tel you, al this geare wil not help, it is to no purpose: for if al y ^t masses which [...] said in all [...] sence the masse beganne: if all these masses (I say) were bestowed vpon one man, to bryng hym out of the state of damnation, it were all to no purpose, and to no effect. Therfore let vs not put our hope & trust in suche The masse is but a [...]. [...]: for if we do, no doute we shall deceiue our selues, Again ther be som people which differre & delay their amēd­mentes of lyfe, [...] such tyme as they shall dye: thenne they take in hande to leaue sin, when they are not able to do any more: They wil take their pleiures as long as [...] be able to haue [...]. they thinke it be tyme enough to repente at the laste houre, when they shall depart, and forsake this worlde.

Suche people dothe very naughtely, and no doute they be in a daunger ous estate: for they are not sure whether they shall haue at that same laste tyme, gracc, or not, to repente and [...] for theyr synnes. Peraduenture their heartes The surest [...]. shalbe so hardened in synne and [...], that they shall not be able to repent, or be sorye for theyr fauites. There­fore the beste and surest [...] is to repent betymes, whyle we haue tyme, and to be sory for our wyckednes, and to take an earnest mynd and purpose to leaue synne: when we do so, then no doute we shalbee taken vp with Christe, and dwell with him in heauen euerlastingly, in great honor and glory 1 Cor. a. where we shal haue such ioy, which no tonge cā expresse, no eies hath [...], nor eares hath heard y ^t inestimable felicities & [...] which god hath laid vp for his faithful. And lyke as our pleasure & ioy shalbe inestimable, if we repēt betymes, & leue sins: so like wise the [...] of thē that wil not leaue sin, but euer go forward in [...], shalbe inestimable & [...] ble to, their pain shalbe [...], & yet thei shal beare thē. Therfore let euery man take hede how he spēdeth his tune, how he taketh his plesure in this world, sor [...] as y ^t general Our ends shal be [...] certayne. gret day shalbe vncertai, so also our particuler day: wher we shal depart this world shalbe [...], peraduēture some of vs shal die to [...] or y ^t next day: therfore it shalbe meete & [Page] [...] for vs to make ready, leste we be taken sodeinly vnwares.

And then shall they see the sonne of man come in a cloude with power and great glory. Saincte Paule to the Thessalonians setteth out the commyng of Christe and our resurrection: but he speaketh in the same place onely of the rysynge of the good and [...] that shall bee saued. But the holye Scripture in other places wytnesseth, that the wycked shall ryse to, and shall receyue their sentence of Christ, and so go to hell, where they shalbe punished world without ende. Now S. Paules wordes be these. This saye we vnto you in the word of the Lord: that we which shal liue 1. Thes. 4. and shall remayn in the comyng of the lord, shal not come be fore them which slepe. For the lorde himself shall descend frō heauen with a shoute, and the voyce of the Archaungell and trompe of god, and the deade in Christ shall aryse first: then we which shall lyue, [...] we whiche shall remayne, shal bee caught vp with them also in the cloudes to meete the Lorde in the [...], and so shall we euer be with the Lord. wherfore comfort your selues one another with these wordes.

By these wordes of S. Paule it appereth, that they which died in the beginning of the world shalbe as soone by Christ as they which shalbe aliue here at the time of his commyng. S. Paule thought the last dayes might com in his [...] I would haue you to note well the maner of speaking [...] S. Paule vseth he speaketh like as if the last day should haue bene come in his tyme. Now when S. Paule thought that this day should haue bene come in his tyme: how much more shal we thynke that it shalbe in our tyme? For no dout he will come, and it is no longe thereunto, [...] it appeareth by all scriptures whiche make mention of this daye: it wyll come, but it shall come sodenly, vnwares, as a theefe in the night. For a theefe when he intendeth a robbery, to robbe a mans house, to [...] vppe his [...], and take away hys goods, he geueth hym not warnyng, he letteth not the good The laste day [...] to a theefe. manne of the house knowe, at what time he entendeth to come: but rather he entendeth to [...] suche a tyme, that no man shal be ware of hym. So no doute this laste daye wyll come one day sodenly vpon our heades, before we bee ware [Page 137] of it, like as the fyre fell doune [...] vpon the [...] for: they thought that all thynges were well, therefore they toke theyr pleasures, tyll at suche tyme when the fyre fell [...] from heauen and burned them vp al, with all theyr substance and goods.

So lykewise as it hapned vnto the first world, whych wold not amende their liues, but folowed theyr carnal [...], and appetites, god sent the floude vppon their heades, and so [...] them altogether. [...] let vs take [...] this great day do fall vpon vs, lyke as the floud and the fyre [...] v­pon the first worlde, and vpon the Sodomites.

Saint Hierome that holy man writeth in a place, that he S. Hierom loked for: the [...]. thought euer he herd this trumpet of god and the archangell blow. I would wyshe that we wold folowe the ensaumple of [...] in that poynte, that we would be so fearefull least this day come vpon vs vnwares.

And he shewed them a [...], [...] the fygge tree, and all the trees, whan they shute forth their buddes, ye see and know of your [...] selfes y ^t sommer is thā neere at hād. So [...] ye see the tokēs which shal go before this feareful day, it is tyme to make redye. But here a man might aske a question, saying: I pray you wherin [...] this prepara­tion? how shall I make me redye? Aboute this matter hathe ben great [...]: for there hath ben an infinite number, and there be some [...] at this tyme, which thinke that this readi­nes standeth in masses, in setting vp candels, in going of pil grimage, and in suche lyke [...]: they thought to bee made redye towardes that day: and so to be made worthy to stand before the sonne of man, that is before our sauiour Christe. But I tell you this was not the right way to make ready. Christ our sauior he sheweth vs how we shal make redy our selues, saying. Take heede to your selues leaste at any time your hearts be ouercome with [...] and dronkennesse and cares of this worlde, and so this daye come vppon you vnwares: for as a snare shall it come vppon all theym that dwell vpon the [...] of the whole world. [...] ye therfore continually, and praye, that ye may [...] all those thyngs that shall come: and that you may stande before the sonne of [Page] man. Here Christ she weth wherin this preparation standeth [...] in kepyng our selues from superfluous eatyng and [...], and in watching and praying. For how commeth [...] to passe that the whole world is so deceitful and false? Be­cause euery man would fayne fare well, euery one loueth to The right vvaye to make rea­die for the [...]. haue good [...] and drynke, and to go gaylye. And when they haue not wherwith to get suche thynges, then they fall to pyckyng, & stealyng, and to falshode: and so [...] theyr [...]. But our sauior he geueth vs warning y ^t we shal [...] and drynke measurably, & soberly, euery one according to his estate and measure. [...] we ought not to be care­full for this lyfe, we should labour and doe our busines dili­gently, euery one in that estate, in which god hath [...] hym, and let vs trust in god, which no doute wil sende vs increase of our labour. Therfore Christ addeth, saying: Vigilate & [...], watch and pray, as whosay, be euer in a redines least ye be taken vnwares: but those sluggardes whiche spende their tyme vainly in eatyng, and drinking, and sleping, they plese not god. for he commaundeth vs to watch, to be myndfull, to take [...] to our [...], lest the deuyll, or the worlde, or our owne flesh, get the victory ouer vs. We are allowed to take [...] natural sleepe, for it is as necessary for vs as [...] and [...] allo [...] at [...] han des. drynke: and we please god as wel in that same, as we please hym when we take our foode. but we muste take [...], that we doe it accordyng as he hath appointed vs: for lyke as he hathe not ordeyned meate and drynke, to y ^t ende y ^t we should play the glutton with it: so lykewise the sleepe is not [...], that we should geue oure selfes to [...], or ouer much sleepyng: for no doute whenne [...] do so, we shall dis­please god most highly. For Christ saith not in vayne, watch and praye. He would haue vs to be watchers, to haue at all tymes in remembraunce his commyng: and to geue our [...] to prayer to that [...], that we may be able to stande be­fore hym at this greate and feareful daye. Meaning that we [...] not truste in our selfes but call vnto God, saying: [...] god almighty thou haste promised to come and [...] A forme of prayer. the [...] and the [...]: [...] beseche thee geue vs thy grace & [...], that [...] liue so accordyng [...] thy [...] [Page 138] [...]: that when thou commest, thou [...] not cause to bestowe thy fearefull anger, but rather thy lo­uyng kyndnes and [...] vpon vs. So like wise when we go to bed, we shold desyre god that we [...] not in the slepe of [...], and wickednes: but rather that we may leaue [...], and folowe his wyll and pleasure, that we bee not led wyth the desires of this wicked worlde. Such an earnest mynd we should haue towardes hym, so watchfull we should be. for I tell you it is not a tryfell matter, it is not a mony matter: for our eternall saluation, and our damnation [...] vpon it. Our nature is to do all thynges that is possible for vs, to get syluer and golde: how much more then should [...] endeuour our selfes to make redy towardes this day, when it shall not be a monye matter, but a soule matter: for at that day it will appeare most manifestlye, who they are, that shall enioy e­uerlastyng lyfe: and who shalbe [...] into hel: Now as long as we be in this worlde, we haue all one [...], we go all to the lordes supper, we beare al the names of christians: but Hypocri­tes cā no: be well espied in this vvorld then itwyll appeare who are the right christians, and again who are the Hypocrites or dissemblers.

Wel I pray god graunte vs such hearts, that we may looke diligently about vs, & make redye against his feareful & ioy­ful commyng: fearefull to them that delyte in syn & wicked­nes, and wil not leaue them: & [...] vnto them that repent, forsake their sinnes, and beleue in him: which no dout wyll come in great honor & glory, & wil make al his faithfull like vnto him: and will say vnto them that bee chosen to euerla­sting life, Venite benedicti [...] mei, Come ye blessed of my father, possesse that [...] which is prepared for you [...] y ^t beginning of the world. Again to y ^t wicked [...] not liue according vnto his wil & pleasure, but folow their own appetites, he wil say, Ite maledicti in ignem aeternum, Go ye cursed in to euerlasting [...]. O what a horrible thing will this be? to depart frō him which is the fountain of al goodnes & mercy, w ^tout whō is no consolation, cōfort, nor rest, but eter nal sorow & [...] deth? for gods sake, I require you let vs cōsider this, y ^t we may be amōgest those which shal heare Venite, [...] to me: that we may be amōgest [...], which shal [Page] shall [...] eternall lyfe. And no doute we shalbe amongest them, if we wilbe content to leaue [...] and wyckednes, [...] The co [...] ye [...] com­meth of leauing [...]. stryue with it, and let it not haue the rule and gouernaunce ouer vs: when we haue done any man wrong, or haue [...] good from hym wrongfully, if we [...] content to restore it agayne: for no doute restitution must be made, as I told you many a tyme before, Restitutionis famae & rerum sunt opera [...], Restitution of a mans good or his name must needes bee made: for in that poynte agree all the wryters newe and olde: they say that restitutions muste needes be made eyther in effect, or affect. For this is a sure probation, that this mā or woman is not right sory for his sinnes, and [...], that is not contente to make restitution when he hath taken away thynges vnlaufully against conscience from his neigh bour. Therfore he that is content to leaue his synnes, and to make restitution of such thynges which he hath taken away wrongfully from his neighbour: sheweth hymselfe to bee a verye [...] man. So likewise they that liue in sobernes abuse not the [...] of god, but vse theym with thankes ge­uyng. [...] the [...] ther­of. Item he that liueth chastely kepeth hymselfe from [...], and whan he feeleth that he hath not the gyft of cha­stity, maryeth in the feare of god, accordyng vnto hys ordi­nance, maketh redy for that daye: and as concernyng young folkes, al y ^e wryters agree, that with a meane [...] yong folke may liue chaste, when they be well gouerned and ruled and kept from ydelnes: then it is no great matter for them to lyue chaste, as long as they be in growyng: but such young persons must beware aboue all thynges of foule and filthye talkes: for it is as S. Paule sayeth: Corrumpunt bonos mo­res colloquia praua, foule and filthy talkes destroy good ma ners, good bryngyng vp: and then again young folkes must beware of ouer muche eatyng and drinking, for S. [...] saith: he that is a great drynker of wyne, sayth he: I will ne­uer [...] is a dore for the diuell to come [...] beleue y ^t he is a chaste man: therfore [...] yong vnmaryed folke beware of drynkyng, and then againe of idlenes: for when the [...] fyndeth them ydle, it is doone with theym. they are soone ouercome. Therfore let them euer [...] well [...] tyl they come to age, and then let them bee maryed [Page 139] in the lord: for the scripture most highly praiseth mariage. S. Paule saith: Honorabile coniugium inter omnes, Mari­age is honorable amōgest all mē. Further, let vs take hede of swearyng. For we may not sweare at al, and we may swere by nothing, but by god, by whom we may not swear, except it be a great vrgent cause, except I be called thereunto by a magistrate: and when I am called so, then I must sweare by no body els, saue onely by god. Therfore they that are so v­sed to swearing, do very naught: & no dout gods vengeaunce Nonemust be svvorn by but god onely. bangeth ouer theyr heades. for certayn it is, that he which is a great swerer, is also a gret lyer. But as I said before, they y ^e wyl leaue such wickednes, and wil liue conformable vnto Swearing and lying go toge­ther. gods word, and then beleue in [...] our sauiour, trust and beleue to be cleansed from their syns, thorough his deth and passion: no doute they shal here this ioyful sentence of Christ our sauior. Com to me ye blessed of my father, possesse y ^t king dom which is prepared for you frō [...] beginning of y ^t world. We esteme it to be a great thyng to haue a kingdom in this world, to be a ruler, to be a lofte and beare the swynge: how much more then shoulde we regarde this kyngdome, whiche Christ our sauiour offreth vnto vs, which kingdom wilbe an euerlasting kingdome, where there shalbe no end of ioy and felicitye? therfore all they that will be content to folowe our sauiors steppes, to suffer with him here in this worlde, and beare the crosse after hym, they shall reigne with him in e­uerlasting glory and honour. which grant vs god the father sonne and holy ghost.

Amen.

The ix. Sermon made by Maister Doctor Latyiner. Math 11. Luke. 7.

VUhen Iohn beyng in prison heard the works of Christ he sent two of his disciples, and said vnto him, art thou he that shall come, or doe we loke for another: Iesus answe red and said vnto them, goe and shew Iohn agayne, what ye haue [...] and seene. &c.

This is red in the churche this day, and it shall serue vs this day for our [...].

It beginneth this, when Iohn beyng in pryson hearde the workes of Christ: and here is to bee had in consideration, of whome he had heard these wonderfull workes which our sa­uiour did, for he could not heare it without a seller, som body tolde him of it. The Cuangelist Luke in the 7. cap. doth shew, how and by whom Iohn Baptist heard such thinges, Luke. 7 which our sauiour Christ did: namely by hys own disciples. [...] dis ciples told him of the workes of Christ. For when our sauiour had raised vppe the widowes soune, which was deadat Naine, the disciples of Iohn came by and by, vnto Iohn theyr [...], and tolde hym all thyngs: name lye how Christ raised vp that same young man, whiche had bene dead already. And thys is a thynge to be mcruasled at, that Iohn had so much libertye: that hys disciples could come [...] hym, and speake with hym: Herode the kyng beyng a cru­ell man, a [...] kyng, a miscreaunte, a man of vnbeliefe: No doute it is a greate matter that his disciples coulde haue libertye to speake with him: for a man would thynke that no man shoulde haue bene permitted to come nere hym. For I knowe that in christian [...], some beyng [...] into pry­son for the [...], for gods wordes sake, haue not bene [...], that their frendes should haue come nere vnto them: and here it appeareth moste manifestly that christian princes The hea­thenrulers more mer cifull then the [...] haue some tymes more cruellye and extremely vsed goddes preachers, then the gentiles, y ^e heathen vsed theyr preachers sente vnto them from God to teache theym, they were more straightlye holden and more extremely handeled then [...] was: So we reade lykewise of S. Paule which was cast in­to prison at Rome [...] that wicked and cruell tyraunt the em [...]: whiche Emperour though he was a cruell ty­raunt, a wycked man, and a venemous persecutour of gods church, and his holy worde: yet for all that, Paule had liber­tie to speake with euery one that would come vnto him, and cōmune with [...]. So that there came vnto him, which [...] and [...] might speake with him what they wold: for s. Luke Act. xxviii [...] in the last chapter of the [...] these wordes: And Paul [...] two yeres ful in his lodgyng, & [...] all that came [Page 140] in vnto him, preaching the kingdō of god, and teaching those thinges which concerne the lord Iesus with all confidēce, no mā forbidding him. Here by these words we may perceiue, y ^t Paule had liberty to say his mynde, and to commune w ^t hys frends, he was not so straightly kept. But we see [...] haue had experience, that preachers whiche professe that same worde, which Paul taught, are more straightly handled in christian realms, then in [...] past they wer, when y ^t rulers [...] princes A note [...] ru lers. were not christians: christen princes be [...] earnest to extin guish gods word and his true religion thē the heathen were, which knew not or would not know god. But now ye might aske what maner of workes were these which oure sauiour [...] done in the presence of Iohns disciples, which by and by afterward [...] and told their maister of it, what special thin­ges had our sauior [...]. Answer: Luke the Euangelist she [...] a gret & meruelous act which Christ our sauior had Luke. 7. done immediatly as Iohns disciples came vnto him. The sto ry is this: when Christ went into a city which is called Nain and many of his disciples folowyng him, and muche people: when he was come [...] to the gate of the city, beholde, there was a ded mā caried out which was y ^t only son of his mother [...] she was a widow, [...] much people of y ^t city wēt w ^t her: [...] here you may note by the way, y ^t these citisens had their burying Buriall without cities. place w ^tout the city, which no dout is a laudable thing: and I do much maruel y ^t London being so rich a city hath not a bu­rieng place without: for no dout it is an vnwholsome thing to bury within y ^e city, specially at such a time when there be great sicknesses, so that many [...] together, I think [...] Manytake their [...] Paules churche [...]. many a mā taketh his deth in Paules churchyarde: [...] thys I speak of experience, for I my self when I haue bene there in some mornings to heare y ^t sermons, haue felt such an yl faud red [...] sauor, that I was the worse for it a gret while after. And I think no lesse, but it be the occasion of much sick nes [...] diseases: therfore the citisens of Nain had a good and laudable custome to bury the corses w ^tout y ^t city, which ensā ple we may [...]. Now [...] our sauior saw this corse, [...] the widow, which was now a miserable [...] sorowful womā, for she had lost first her husband, [...] afterward her son, in whō she [Page] had all her hope and comfort in this world, hym she had loue no we: therfore she was sorowfull, and not without cause: A comfort for al [...]. But what doth our sauiour: Mary he comforted her, saying wepe not. Here may al widowes, which are destitute of com forte in this worlde, here (I say) they may learne to truste in Christe, and to seeke ayde and helpe by him. For no doute, like as he hath comforted this miserable widowe: so he wyll comfort and helpe all them that call vpon him, in their nede and necessity. For his hand is not abbreuiated, or his power diminished: he is as strong, as ryche, & as mighty as euer he was: therfore let wydowes learn here to seeke ayde and help by him. Now, when he had comforted her with his words, he came nye, and touched the coffyne: and they that bare the cof fyne [...] styll. And he said, A dolescens, tibi dico surge, yong man, I say vnto thee, aryse. And he that was dead sate vppe, and began to speake. Now vpon this there went suche a ru­mour thoroughout all the countreys, so that euery mā mer­ueiled at it. And Johns disciples went to theyr maister & told him of it, what wonderfull thynges he dyd. Note here, that when we heare, y ^t our sauiour is a doer of such wonderful su pernatural works, it shalbe a wonderous great comfort vnto vs. For by this his dede, it appeared manifestly, that he is a maister ouer deathe: and hathe power to commaunde him: so that death is in his dominion. For, to raise a man vp, whom [...] hath deuoured already, is as muche, as to commaunde Christ is lord ouer death. death. But I tell you, death is such an arrogant fellow, and so proude, yea and of so great might & strength, that he wyll geue no man place, nor submit himself to any man, saue on­lye vnto god: vnto him he must obey and humble himself be­fore his diuyne maiesty. And therfore it appeareth here, that our sauiour is very god, because deathe, that stoute felowe, muste obey hym: he is not able to withstandfor disobey hys commaundementes: whiche is a most comfortable thing vn­to vs, which beleue in suche a sauioure, which hath power o­uer deathe. And therfore, yf he hath power ouer death, then we shalbee sure, that death shall or can not hurte vs, whyche beleue in hym: for when we beleeue in him, he is able to de sende vs from deathe, hell, and deuyll. So that they shal [Page 141] beable, with all theyr myghte or power, to hurte vs, or doe [...] mischiefe: but we shall haue lyfe [...]. For Iohn. xi. he saith, Qui credit in me, et si mortuus fuerit, viuet, He that beleueth in me, and though he dye, yet he shall liue: that is to saye, though he departe oute of this naturall bodely lyfe: yet for all that, he shall lyue, euerlastingly with me, worlde without ende. This is now an ercedyng comforte, to all chri stian people: for they may be assured, that when they beleue in Christe, when Christe taketh theyr partes, there shalbee nothyng, neyther in heauen, nor in earth, that shalbee able to hurte them, or lette theym of theyr saluation: and so we learne by thys wonderfull myracle, which our sauior did be­fore all the multitude, that he proued himself to be very god, and one that hath power ouer death. An [...],

But peraduenture ye wyll saye. No, it foloweth not: he raysed vppe the deade, Ergo he is very god. for we reade in the olde testamente that Elias, and Elisa, (these holye Pro­phetes of God) [...] suche workes too: they raised vp the dead as well as he: and yet for all that, they were not goodes: but synfull men as we be: though they had suche a speciall gifts of god, yet they were not goddes, nor yet toke vpon them to be goddes.

To this question, or obiection, I wyll aunswere hereaf­ter, and if I forget it not. In the meane season, I wyll inoue an other question, which is this. What shoulde moue Johns Ansvver by an other question. disciples: to come and tell him the miracles which Christ our sauior dyd: thynke ye they came with a good wyll to sette out Christe, and to magnifye hys doynges: or came they with an yll wyll, with an enuious hearte, whiche they beare to­wardes Christe? Aunswere. They came wyth an yll wyll, wyth an enuious hearte, whiche they barc agaynste Christe: as it appeareth moste [...], by the circumstaunces be­ynge well considered. For ye muste vnderstande, that John hadde verye muche [...], to brynge his disciples to Christe: they thoughte that Christe and hys doynges, hys conuersa­tion, were nothynge in comparison of John. For Johns strayghte lyfe, whiche he led in the wyldernesse, made suche a shewe and outewarde glisteryng, that oure Sauiour was [Page] regarded for nothyng, in comparison of hym. For our saui­our led not so harde and straight a lyfe, as Iohn did: he eats and drunke, and woulde come to mens tables, when he was bidden: he would kepe company with euery body, ryche, and poore: [...] receiued hym: and woulde beleue in hym: but Iohn was in the wyldernes, out of the companye of all men. Therfore the disciples of Iohn, they much more regar­ded Iohn their maister, then Christ their sauiour. And there­fore they euer lay vpon Iohn, in exhortyng hym, y ^t he would Iohns dis ciples vvo'dhaue had hym Christ. take vpon him to be Christ, and the sauiour of the worlde.

And when they had heard of any miracles, that Christe had done, they by and by came vnto theyr maister, and told hym of it disdainfully: as who say, thus and thus, we haue heard that Christ hath done: wherfore shewest not thou thy selfe to: wherfore workest not as well myracles as Christ doth? eue­ry man speaketh of hym: do thou somwhat too, that the peo­ple may know thee to be a great man as well as Christ. We reade in the gospell of Mathew, that Iohns disciples came once to Christ, and quarelled with hym, saying: Cur nos & Math. ix. pharisaei ieiunamus frequenter, discipuli autem tui non ieiu­nāt? Wherfore fast we, and the pharisees, so many a tymes, but thy disciples fast not at al? They thought in theyr owne opinions, that Iohns lyfe was a great deale more to be este­med then Christes, because Iohns lyfe was more painfull, in the outward shew of the world: therfore it greued them that Christ shold be more estemed then Iohn. So y ^t we may per­ceiue by Iohns disciples, that they had a good zeale, Sed non secundum scientiam, but not accordyng vnto knowledge. Iohns dis ci ples dyd naught.

For it is a good thing, for a seruaunt to loue his maister: but Iohns disciples did naught in that they enuied Christe, and wente aboute to styrre vppe theyr maister to take vpon him to be Christe. Nowe Iohn, entending to correcte and amend theyr false opinion, which they hadde in Christ, and in hym: (for they regarded him to muche, and Christe whiche was to bee moste regarded, him estemed they for nothinge, in compa Iohn plai eth a wise­part. rison of Iohn: therfore Iohn, that good and faithfull man, seyng the ignorauncy of hys disciples, playeth a wyse part, For hearyng them talke of the wonderfull workes, whyche [Page 142] Christ our sauiour dyd, he sendeth them vnto Christe: with thys question: Art thou he that shall come, or shall we looke for another?

When we loke onely vpon the outward shew of these wor­des, a man might thinke, that Iohn hymselfe, was doutefull whether Christ were the sauiour of the world or not, because he sendeth his disciples to aske such a question of hym. But ye must vnderstand, that it was not done for Iohns sake, to aske such a question, but rather for his disciples sake. For Iohn thought that this should be the way, to bryng them to a good trade, namely to no them to Christ. For as for Iohn Iohn knevve Christ in his mo­thers vvombe. hym selfe, he douted not, he knew that Christ was the sauior of the world, he knew it (I say) whiles he was yet in hys mo thers wombe. For we rede in the [...] of Luke: that after [...] came vnto Mary, and brought her such tidings, she arose and went thorough the mountaynes, and came to Ie­rusalem, to Elizabeth her cosyne: and as she saluted her, the Euangelist saith, saliit infans, in vtero suo, the infant, which was Iohn, lept in his mothers belly: So that Iohn beyng in his mothers belly yet, knew Christ which should be born out of the virgin Mary. After that we rede in the 3. of Mathews when Iohn [...] baptise Christ, he said vnto Christ, Ego po Math. 3. tius. I haue more nede to be baptised of thee, thē thou of me. So that it manifestly appeareth, y ^t Iohn douted not of Christ but knew moste certainly, that he was the eternal son of god & the [...] which was promised vnto the fathers, to come into the worlde. For it was told him, from aboue, that vpon whomsoeuer he should see the holy ghoste commyng downe from heauen [...], that same was he, whiche afterwarde [...]: for Iohn after that he had baptised hym, sawe the holye ghoste come doune in a forme of a doue: further Iohn appointed hym with hys finger, sayinge: Ecce agnus [...] qui tollit peccata mundi See the lambe of God, whiche taketh Iohn. i. a way the synnes of the world. So (I say) it is most [...], that Iohn hymselfe douted not: for he knew it assuredly, that Christe was the sauiour, but he did it onelye to remedye the doutes of hys discyples. Nowe when Iohns dis­ciples [Page] came to Christ, they dyd theyr message, saying: Es [...] ille, qui venturus est, an alium expectamus? Arte thou he that shall come, or shal we looke for another? What doth Christ? Christe shevved himself by dedes. he made not answere with wordes, but with the dedes: he made not muche adoo, in settyng oute himselfe, with greate wordes: but he shewed himselfe to be Christ in dede. For he doth such miracles, whiche no man els could do, but only he which was bothe very god and man. I would wishe of god, that we would doe so to: that when we bee asked a question, whether we bee Christians, whether we haue the gospell, the true word of god, or not, I would wyshe (I saye) that we coulde shewe our faith by our workes and godly conuersati­ons: lyke as he shewed hymselfe to be Christ, by his acts and dedes: but I tell you, we be farre otherwise: our acts and de­des disagree farre from our profession. For we are wicked, VVe shevv not oure faith by ourvvorks we care not for gods laws, nor his words: we professe w ^t our mouth that we be the haters of synnes: but [...] conuersation sheweth, that we loue sinne, that we folow the same, that we haue a delite in it. So it appeareth, that our wordes and [...] agree not: we haue gods holy worde in our mouthe, but we folow y ^t wil & pleasure of the diuel in our outward [...] satiō & liuing. But Christ he did not so: for he shewed himself by his outward works & conuersation, y ^t he was very [...] y ^t sauior of y ^t world. So we shold do to: we should liue so vp­rightly, so godly, that euery one might know vs by our out­ward cōuersatiō, to be very christiās. We shold so hate & [...] sins, y ^t no mā iustly might or could disalow our doings. But what maner of works doth Christ, wherby he sheweth [...] vvor­kes vvher by [...] is [...] himself to be y ^t very Messias & sauior of y ^t world? Answer. he healeth al maner of diseased folks, y ^t blind, y ^t lame, y ^t [...], & al other, which wold come vnto him, & desire help at hys han des. And finally, he preched the gospel, this ioyful tidings vn to the poore: vnto thē Christ preched the gospel: But I pray you, howe chaunced it, that he sayth: Pauperes Euāgelizātur. The poore receiue the gospel? answer: because the most part of the rych men in this world, despise & contemn the gospell [...] esteme it for [...]: why? wherfore despise [...] y ^t gospel? Because they put theyr hope, truste, and confidence in theyr [Page 143] ryches. For the moste parte of the [...] in this worlde, (I will not say all) do eyther put theyr hope in theyr ryches: The cause [...] che men con­temne the gospell. or els they come naughtely by their riches: or els they keepe it yll, they heape them up together: or els they spende them [...]. So that it is a very rare thyng to [...] a godly rich man: for commonly they are geuen to gather and to make [...], and so forget the poore in the meane season, whō they ought to reliefe: or [...] when [...] them, they spende [...] naughtely, not as god hath appointed vnto them, (namelye to helpe their poore and needy neighbour:) but rather do vse them to excesse, wantonnes and pleasure. Therfore Christe saith: The poore receyue the gospell, [...] they are most [...] The poore are most mee [...] he [...]. therunto, they are all comfortlesse in this world, and so most meete to [...] the gospell.

The prophetes long aforehand hadde [...] of these workes, whiche Christ when he shoulde come shoulde [...]. For so it is written. God commeth his owne selfe, and wyll delyuer you, then shall the [...] of the blynde be lightened, and the eares of the [...] opened, then shall the lame man [...] 35. leape as an harte, and the domme mannes tongue shal geue thankes. In the wyldernes also there shalbe welspringes. This texte of the Prophet wytnesseth that Christe is verye Es. y. lx. i. god: for he hath done such [...] and myracles, of which the prophet speaketh. Now in the same prophet it is further [...] ten, how that Christ shold preache the gospell vnto the poore [...] people, for so he saith. The spirite of the lord god is vpon me: for the lorde hath annointed me, to preache good thynges vnto the poore, that I might bynd vp the wounded [...], that I myght preache deliueraunce to the captyue, and open the prison to them that are bounde, that I myghte declare the acceptable yere of the lorde.

Here the prophet [...] that whēn Christ shold come he should be a worker of such actes, and a preacher whyche [...] vvorkes make [...] for [...]. should preache the gospell vnto the poore: and therfore now when the disciples of [...] came vnto hym, demandyng of hym, whether he were Christe or not, he aunswered by hys workes. Lyke as he sayeth in an other place in the gospel to the Phariseis. The works which I do, beare witnes of me. [Page] As who say I prove my selfe what I am, by my workes: A­gain he saith, if I [...] do the works of my father, beleue me not. So that moste manifestly he proueth himselfe to be that prophet, whiche was spoken of before by the prophetes and other holy men of god. Iohn the Euangelist in his gospel sai eth: and many other signes truly did Iesus in the presence of Iohn. xx. his disciples, whiche are not written in this booke, these are written that ye might beleue, that Iesus is Christ the [...] of GOD, and that in beleuing ye mighte haue life tho­rough his name. This is a very notable saying and moste A comfor [...]. comfortable to all troubled consciences, Iesus hath done ma ny thinges which ar not written, but these are written that we shoulde [...] him to be Christ: that that Iesus, Maries sonne that was [...] at Bethleem, and nourished at Naza­reth, that he is the sauiour of [...]: and so in beleuing in hym, we shal haue life [...]. So that there was ne­uer none that beleued in Christ, which was lost, but all bele uers were saued: therfore it is not to be douted, but y ^t yf [...] wil beleue, we shalbe saued to. We [...] in a booke which is An histo rie. intituled Vitae patrum, the lyfes of the fathers, in that same booke, we rede that there was ones a great holy man, (as he [...] to all the world) worthy to be taken vp into heauen: Now that mā had many disciples, and at a tyme he [...] syck: And in his sicknes he fel in great agony of his conscience: in so much that he could not tel in the worlde what to do. Now his disciples standyng about him, and [...] him in this case they said vnto him: how chaunceth it that ye are so troubled father? for certainly there was no body so good a liuer, so [...] ly, as ye haue [...]: therfore you haue not nede to feare, for no dout but you shal come to heauen. The old father made them answer again, saying, though I haue liued vprightly, yet for al that it [...] not help me, I lack some thing yet: and so he did in dede. for [...] if he had folowed the counsel of his dis­ciples, & had put his trust in his godly conuersation, no dout [...] should haue bene gone to the deuil. For though we ar cō ­maunded VVe must not put [...]. to do good workes, & we ought to do thē: yet for al that, we must beware how we do them: when we do them [...] y ^t end to be saued by them, then we do them not as we ought [Page 144] to do: then we thrust Christ out of his seate and [...]. For in dede y ^e kingdom of god is merited, but not by vs. Christ he merited the kingdom of heuen for vs, through his most pain ful death [...] passion. There hath bene many perfect [...] amōg the heathen, which liued very well and vprightly, as concerning their outward [...], but for al that they wente to the diuel in the end, because they knew not Christ: for so saith scripture, whosoeuer beleueth not in the son, he is iud­ged alredy. Therfore let vs lern to know Christ, & to beleue in him: for knowledge must goe before the beleue, we muste first heare y ^t word of god & know it: And afterward we must beleue the same, & then we must wrastle and striue w ^t sinne & wickednes, as much as it is possible for vs: and so liue well and godly, & do al maner of good works, which god hath [...] vs in his holy lawes: & then we shalbe rewarded in euerlasting life, but not w ^t euerlasting life: for y ^t [...] life is a gift of god, a [...] gift, [...] vnto men through Christ. Now whē y ^e disciples of [...] were come to Christ, & had done theyr [...], had asked him whether he wer Christ [...] life is the gift of god. or not: our [...] said vnto thē: Go & shew Iohn again what ye haue heard & [...]: & [...] we may learn by the way, what a paciēt mā our sauior Christ was, which could so wel beare w ^t the grosenes of Iohns disciples: for they had [...] before many times of Iohn, theyr [...], y ^t Christ was the sauior [...] the worlde, yet they could not [...] it: and so with theyr [...] thei came to Christ, which refused thē not nor yet re uiled thē, but entreating thē most louingly & gently, beareth with their weakenes: leauing vs an [...] to do so to. For we may [...] here by his [...], not to be hasty, but to An exam­ple of [...] Christe. [...] with our neighbors, though they be not by and by [...] we wold haue them to be: yet we [...] not by and by reuyle them, or [...] them out of our companye, as [...], but [...] with their weakenes, like as Christ beareth with the disciples of John.

Now to my question which I moued before: how could the The aun­swere [...] be­fore. workes whiche our Sauior dyd in raising vp the [...], how could they proue him to be y ^t sauior of the world which was promised of God by his holy prophets, when other holy [...] [Page] didde the same workes as well as he? And this must be aun swered to, we may haue no doutes in that matter: for when we doute whether he be the very sauiour or not, then we cast doune the foundation of our fayth, and so brynge our selues to the very pytte of hell. Therefore this shalbe my answere, Elias and Elisa raised vp dead bodies, to proue by suche myracles that they were the right ministers of the [...] god: and that theyr doctrine was the true doctryne, and the [...] worde of god: to that end dyd they theyr miracles: but they neuer said we be Christes, or we be the sonnes of God, yea and very gods. No no, they neuer toke vpon them suche thynges: But our sauiour when he dyd the same workes, he toke vpon hym to be Christe, to be the sauiour of the world, to be the naturall sonne of god, and so to the confirmation of such his sayinges, he dyd such workes: therefore he saieth I Iohn. 6. am the bread of life: Item Ego sum resurrectio & vita, I am Iohn [...]. the resurrection and the lyfe. Item Ego sum via veritas & vi­ta, Iohn. [...]. I am the waye, the truth, and the life, yea and when he talked with the woman at the well, she [...] vnto hym: when the Messias commeth he shall teache vs all thynges. Then Iohn. 4. he saith vnto her: I am he that speaketh vnto thee: I am that same Messias whiche was to come, and promised of God, I am he.

Further, he saith Venite ad me omne: qui laboratis, Come Math. xi. to me al ye that labour and are laden, and I wil ease you. So it appeareth that Christ is the very sauiour of the world, be­cause he dyd the dedes of our sauiour: and then again he toke vpon hym to be he in dede, and openly confessed it.

Further the time giueth it that Christ shoulde come, for so it was prophecied of the good holye father and [...] Iacob, when he blessed his sonnes, he said: The scepter shal Gene. 49 not departe from Iuda, and a law geuer from betwene hys [...] fig. [...] th [...] of [...]. feete, vntill Schilo come: and vnto hym shall the gatheryng of the people be.

Now at that tyme when our sauiour was come, the scepter was taken from Iuda: for all Iurye was vnder the domini on of the [...], therfore Schilo must needes come. So it appereth that by the reason of the tyme, Christ muste nee­des [Page 145] come at the same season. So lykewise Daniell in his vi­sion shewed, that after 62. wekes should Christ be [...], [...]. [...] shall haue no pleasure in him. So ye see that by the reasō of y ^t time he must nedes be the right sauior of al mankind, again Christ raised vppe 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 vp Dorkas y ^t good godly womā but not by his own power: but Christ our [...] he did all things, tanquā authoritatē habēs, as he that had authoritye. [...] tibi dico, surge, yong man, I saye vnto thee arise. So his works which he did by his own diuyne power, proue him to be very god, and y ^t same [...], which was promised vnto the world.

Now when our [...] had told the disciples of [...] his wor kes and miracles which he did, he addeth a prety clause, and geueth them a goodly [...], saying: Et beatus qui nō [...] on the galle. fuerit offensus in me, And blessed is he that is not offēded by me: here he toucheth them, he rubbeth thē at the gall, he did not meane Iohn, for Iohn was not offēded: but he did mean thē thēselues: for they were offended because of his familiar and meane conuersation. But ye will say, how can a mā be hurt by him, from whom commeth no hurt at all? Mary I tel you, Iohns disciples were hurte of Christ, and yet the faulte was not in Christ but in them: Christ lyued a common lyfe, he was a good familiar man, he eate and dranke as other did he came to mens tables when he was called: in so much that some called hym a gloser: therfore the disciples of Iohn, [...] his symple life, were offended with him. But I praye you should Christ haue forsaken his maner of [...], and fo­low the lyfe of Iohn, because some were offended with him? No not so. It was scandalum acceptum & non datum, they toke offences themselues, he gaue thē none: he did according [...] taken and [...] geuen. vnto hys calling, as he was appointed of his father. Here I haue occasion to speak of offences. Scandalum is slaūder, [...] it hath an other signification w ^t vs: it is taken for an [...] or hurt, ye may define it so. An offence is, when I say order any thing great or smal, or speak any word wherby my [...] [Page] is made the worse: but this offence is of two maner of [...], first when I do well, and an other man is offended with my Offence is of [...] for [...]. well doinges, this is Scandalū acceptū. he taketh offence, I [...] none, again Scandalū [...] is, when I do wickedly & with my yll ensample hurt my neighbor, this is offence ge­uen. There were many at our sauiors time which were offē ­ded w ^t him, because he preched y ^t word of god, & rebuked sins Math xv. but Christ saith, Sinite illos, let thē alone, care not for thē, let them be offended as long as they wil, we may not leaue the preachyng of the truth, for offences sake, because my neigh­bor can not away with it. No not so, let vs say the truth, ha­uyng a calling, as in dede euery man hath a calling, & moste specially prechers: We rede in the gospel of Iohn, when our [...]. [...]. [...] saith vnto his [...], & to y ^t other people: Nisi come­deritis, except ye eate the flesh of y ^t son of mā, ye shal haue no life in you. By these sayings of Christ, wer many offēded w ^t him, in so much y ^t the gretest [...] went frō him & forsoke hi they could not abide him. Now was Christ to be blamed for y ^t? because he said so? No no, for he said nothing but y ^t truth. So likewise y ^t preacher when he saith the truth, is not to be blamed though some be offended w ^t him. When Moses came into Egipt what [...] hapned because of his com ming, in so much y ^t almost y ^t whole lād perished: was he [...]? No, for he did nothing but y ^t which god cōmaūded him, but the Egiptiās, they wer obstinate, thei wold not obey the voice of god: therfore Moses hurt them not, but they hurt thē A good thing [...] not be lef. vndone. selues w ^t their infidelity and obstinate heart. So ye see, y ^t we may not leaue y ^t truth to be vnspoken or an honest dede to be vndone, because som [...] offended w ^t it. As for an ensāple, here is a priest which [...] by himself y ^t he hath not the gift of [...]: & therfore wold fain mary, but he is afraide y ^t som of his parishners shold be offended w ^t it, w ^t his mariage: now shal he leaue his mariage because som wilbe [...] w ^t him? No y ^t he shal not, let y ^t priest instruct his parishners, tel thē out of y ^t word of god, y ^e it is as [...] for him to mary, as wel as for another mā after y ^t he hath taught thē: if they wil not beleue him or refuse his doctrine let him mary, & care not for their offences. I told you before, y ^t there be two maner of offēces, scandalū datū, & scandalū acceptū, scandalū [...] is, [Page 146] when I offend my neighbor by my wickednes, by my [...] & inordinate liuing: scan dalū acceptū, when he is offē ­ded w ^t me whē I do a good dede: but for al y ^t we ought not [...] leaue an bonest act: because of an other mās offences. But I tel you, it is a perilous thing, & a [...] sin to do such a thig wherby my neighbor shalbe made y ^t worse, by my wicked en [...] al [...]. sample. As we haue an ensample of [...] which offēded al Israel, for he went & set, vp two golden calues, by whiche act he gaue occasion to the whole people to cōmit idolatry a­gainst god: and this was a heynous horrible sin: for of it [...] wonderful mischief after. So likewise we rede of a great [...] in scripture, which is called Zambri, which gaue an yl ensā ­ple in cōmitting lechery openly w ^t a whore, whō Phinees y ^t godly mā killed: for his act of lechery was a stōbling block to al y ^t people of Israel. So ye see y ^t scādalū datū, is a wicked act which I do, wherby my neighbor is made y ^t worse. Therfore I pray you for gods sake, beware of such offences: for so it is Math. [...] writē in y ^t gospel of Mat. V ae hoī [...] quā scandala veniunt, [...] vnto y ^t mā or womā by whō offēces come. Therfore I say let vs beware, let vs kepe our selfes [...] y ^t [...] of gods ho Agre vvith gods vvord and passe [...] for of­fence. ly word, so y ^t all our doinges may be agreable vnto y ^t same: & thē [...] whē we agre w ^t gods word, y ^t world wil nedes be offen ded w ^t vs, let vs not care for y ^t, for they hurt not vs but thēsel [...]. Let vs therfore take good hede to our selfes, lest we do a­ny thing wherby our neighbor might be offended. for our sa uior saith, whosoeuer doth offēd one of these litle ones, which beleue in me, it wer better [...] him y ^t a milstone wer hāged a­bout his neck, & that he wer drouned in y ^t depe of y ^t sea. Ther fore let parents take hede how they speake in the presence of theyr litle children, & masters oughte to take heede how they giue ensāples vnto their seruāts. For there be som masters & parents y ^t wil speak so [...] & [...] before their childrē & seruāts, y ^t it is out of measure: & not onely y ^t, but [...] will also sweare in the presence of their children, yea they will teache them to sweare. Our Sauiour how earnestly he com­maunded vsto beware of sweryng, therfore parentes ought to take [...], and speciallye suche as bee rulers ouer hou­ses, or be [...]: yf they do sweare, all the householde will swere to, for it is commonlie sene that the seruant foloweth [Page] the [...] of his [...], when they be yll, but the ser­uauntes The [...] are not hasty fo [...] en sample. are [...] so [...] their [...] in goodnes. and [...] is so [...] in an vse, that we can saye 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 [...] wil not beleue me [...] I [...] is a token that they haue bene great lyers. For [...] true man is to [...] without [...] and [...] certain [...] that when a man [...] not [...], or hath not a [...] to breake this law of god, [...] is to [...], he is I [...] neither [...] any [...], to do [...] Swering and lying [...] for because swering is as wel forbidden as lying, & lying, as swering: therfore he [...] maketh no [...] in the one, wyll make lesse [...] in theother. I my self haue had [...] in vsage to say in my earnest matters: yea by S. Mary: and such lyke thynges, which in dede is naught. For we are cōmaunded not to swere at al. Therfore [...] vnto thē that swereth, that [...] their neighbors or their children by swe­ring, or other-wickednes. For it were better that a [...] wer hanged about our neck then to offend any body: that is to say, he were better to be killed bodely, to suffer [...] Agaeat [...] to be sone offen ded. punishment bodely, for they that offende, they bee [...] of their neighbors. But we are faulty the most part of vs, two maner of wais: first we wilbe offended when there is no of­fence geuen, and again we wil be bold to do [...] thing wherby our neighbour may be [...] offended. But he [...] is a charita­ble man, wil not be lightly [...]: for certainly it is a great faulte to be rashly offended. And to indge our neighbors de­ings to be naught and wicked, afore we know the truth of [...] matter: For we cannot see the heartes of men. Therfore [...] long as [...] thing [...] not openly wicked, let vs not be offended. Again, if the [...] bee necessary & good, let vs not feare [...] ces: yet we must take heede [...] we walk charitably. We haue a liberty in the gospel, yet [...] must take hede that we vse that 1 Cor. 6 same liberty aright, accordyng vnto the rule of charity: for s. [...] saith, o nnia [...] sod non omnia conducūr, All [...] are [...] vnto me, but not al things perfit. I must [Page 147] [...] with him, that is weake in [...]: As for an ensaumple, we may eate flesh vpon frydayes by gods word, if there wer not a law made by the king and his most honorable [...]: if there were no law (I say) then I might cate [...] vpon fry­day: yet for [...] that we must vse our liberty so that the vse of it may [...] our neighbour, or [...] it when it may doe harme. So like as my liberty must be subiecte to charitye, so my charity must be agreable to the [...] of the faith: for Thessa. v [...] of [...]. we may by no meanes leaue the truth, leaue gods word, [...] che we must most stedfastly kepe. We haue a law that saith, Abomni specie mala abstinete, So that it is not a smal mat­ter to be a [...]. We rede a story that one Attalus & Bald­wine were cast into prison, for gods religions sake, in which prison [...] were some which wold not cate [...], [...] drink wyne. Now thesame Attalus was instruct of god [...] he shold monish those prisoners their rigorousnes, which [...] did. And so at the length brought them to [...] their foolishnes. But we can not do so here in Englād. For our [...] is takē away by a law, yf there wer no such law, thē we might eate as wel [...] vpon frydayes as vpon holy [...]. And this Refraining of flesh is a matter of pollicy. law is but a matter of pollicy, not of religion or holines: and we ought to liue accordyng vnto [...] lawes of [...] realme, made by the kinges [...]: for in al maner of things we [...] to [...] our selfes [...] the hedges of the lawes: in eating & [...] king, in apparel, in pastimes. In summa, our whole conuer [...] shold be agreable vnto the lawes. For scripture saith, [...] i Peter. [...]. we shold be obedient to al maner of ordinances, made by the lauful maiestrate: therfore we must spend our life, & take our [...], so that it may stand with the order of the reaim. [...] we wold haue in consideration these offences, to take [...] de of geuing offences. And again to beware of [...] or rash­nes to [...] or condemn our brother: for to be offended haste ly is against charity. But the world is so ful of offences, and so redy to be offended, that I think if our sauior were here v­pon erth again as he hath ben bodely, and shold talk with a woman at the wel as he did once, I thinke that ther woulde some be found amongst vs, which woulde be offended with him, they would think that he had bene naught with her: [...] [Page] I pray yon beware of rash [...] and rash [...]. If Rash [...] ces must be [...]. [...]. [...]. [...]. my neighbor doth somwaht wherby I am [...], let me go vnto him, and speake with him: but to iudge him by and by without knowledge, that same is noughte. And further we must folow this rule, Nemo quod suūest [...], sed quod al terius, No man shall seeke his owne [...] but his neygh­bors. I must vfe my liberty, so that my neighbor may not [...] hurte by it, but rather [...]. So did S. Paule, when he [...], & at another time, when be perceiued [...] the people was stout in defending the ceremonies of the law he would not [...]. Now when the disciples of John wer gone, then he beginneth to speake to the people of John Baptist: for our [...] had a respect to [...], to bis [...] mation, lest the people shold thinke that [...] were in [...] of him, whether he wer [...] or not. What went ye out in [...] wyldernes to [...] A rede that is [...] of the [...] There was once an old mā which coūcelled a yong man, [...] shold [...] councel [...] by an old [...] be like as a rede, he should be ruled as the world goeth: for a rede neuer breaketh but it foloweth the wind which way so­cuer it bloweth, the ocke tree somtimes breaketh because she wil not bend. But Christ speaketh these words to the greats commendation of [...], because of his stedfastnes: there bee many redes now adais in the world, many men wil go with the world. But religion ought not to be subiect vnto pollicy Many re des in he [...]. but rather pollicye vnto religion. I feare me there shalbe a great number of vs redes when there shal come a persecutiō, that we must suffer for goddes worde sake. I feare me there will be a great many that will chaunge, whiche will not bee constant as John was. When a man is in the wrong or ex­ronious waye, then he may and should chaunge: but [...], saieth Saint Paule, we muste endure and stande [...] in that which is good and right, in goddes word we shoulde stande fast, but not in [...]. So that first we must see that we bee righte, and afterwarde we muste stande. This is a greate praise wher with our [...] praised [...], for it is God ge [...] no smal matter to be praised of him which [...] the least thoughts of all men.

[...] what went ye oute to [...] A man clothed in softe ray ment: be holde they that were soft raymentes are in kynges Cleargy menought not to [...] fine [...]. houses. Here in these wordes our Sautour condemned not [...] geare, as Sylke, Sattyne, [...]: for there is no­thyng so [...] but it maye bee worne, but not of euery bo­dye, kynges and great men are allowed to weare suche fyne geare: but [...] he was a cleargy man, it behoued not hym to weare suche geare: peraduenture yf he had bene a slatte­rer as some bee nowe a dayes, then he mighte haue gotten suche geare, but [...] knowyng his office, knewe well y­nough that it behoued not hym to weare suche fyne geare: but howe oure cleargye men were then, and with what [...] I canne not tell; but I canne tell that it beehoueth not vnto theym to weare suche delicate thynges.

Sainete [...] disallow gorgeousnes in women, howe muche more then in menne: for a man woulde thynks that women shoulde haue more libertyes in suche tryfles, but holye Scripture disalloweth it: and not onelye in wo­men, Men [...]. stand by the [...] and contra. but also in men. For he nameth women, because they are more geuen to that vanitye them menne bee. For Scrip­ture vseth sometymes by this worde women, to vnderstand men too. And agayne by the woorde [...] it vnderstan­deth women too. For elles we shoulde not [...] in all scrip­ture that women shoulde bee baptised.

Here were a good place to speake againste oure clear­gye menne, whiche goe so gallauntlye nowe adayes. I heare saye, that somme of theym weare veluette shooes, and veluet [...]: such felowes are more meete to daunce the morrice daunce, then to bee admitted to preache. I praye God amende suche worldelye felowes, for [...] they bee not meete to be preachers.

[...] I wyll make an ende, as concernyng offen­ces: peraduenture ye wyll saye howe chaunceth it that God suffereth suche [...] in the [...] Aunswere: [...] sunt iuditia altissimi, The [...] of the Rom. xi. most highest are inscrutable, god can vse them to [...] purpo ses: therfore he sayth, [...] est vt scandala veniant, thē ye [Page] wyll say: why should we then be damned for offences, when offences are nedefull? Answer. When we do yl, we shal re­ceiue our reward for our ylnes: for it is no thanks to vs whē god can vse them to good purposes, we ought to be punished when we do naught. Therfore the best is to beware and take heede of offences, & all other vngodlines and liue vprightlye in the feare of god. So that we may inherite the lyfe [...] which he hath prepared for vs from the begin­nyng of the world, whiche graunte vs god the father, god the Sonne, and God the holy ghost, one god and three per sons, now and euer worlde without ende.

Amen.