Twenty-Seven Sermons

OUR FATHER which art in heaven. I have entered of late in the wase of preaching, and spoken many things of prayer, and rather of prayer than of any other thing. For I think there is nothing more necessary to be spoken of, nor more abused than prayer was by the craft and suttletie of the devil: for many things were taken for prayer whan they were nothing less. Therefore at this same 〈◊〉 also I have thought it good to entreat of prayer, to thintent that it might be known what a precious thing right prayer is. I told you first what prayer is. Secondarily, to whom we ought to pray. Thirdely, where and in what place we ought to pray. And fourthely I told you the diversity of prayer, namely of the common prayer and the private. These and such like things I have dilated and cxpounded unto you of late in the open pulpet.

Now at this present time I 〈◊〉 as by the way of a lecture, at the request of my most gracious Lady, to expound unto you, (her household servants, and other that be willing to hear) the right understanding and meaning of this most perfect prayer, which our savior himself taught us, at the request of his disciples, which prayer we call the Pater noster. This prayer of our lord may be called a prayer above all prayers, the principal and moste perfect prayer, which prayer ought to be regarded above all others, considering that our Savior him self is the author of it, he was the maker of this prayer, being very God and very man. He taught us this prayer which is a moste perfect schoolmaster, and commanded us to 〈◊〉 it, which prayer containeth great and wonderful things, if a learned man had the handling of it. But as for me, such things as I have conceived by the reading of learned men's books, so 〈◊〉 forth as GOD will give me his grace and spirit, I will show unto you touching the 〈◊〉 meaning of it, and what is to be understand by every word contained in that prayer. For there is no word idle or spoken in vain. For it must needs be perfect, good, and of great 〈◊◊〉 our sauiors teaching, which is the wysedom of God itself. There be many other psalms & prayers in scripture very good and godly, and it is good to know 〈◊〉 . But it is with this prayer (the Lord's prayer I say) like as with the law of love. All the laws of Moses, as concerning what is to be done to please God, how to walk before him uprightly and godly: All such laws are 〈◊〉 in this law of Love, Diliges Dominum Deum 〈◊〉 ex toto cord tuo, & in tota anima tua, & in tota mente 〈◊〉 , & proximum sicut reipsum. Thou shalt love the lord thy God with all thy heart, with all thy soul, and with all thy mind, and thy neighbor as thyself:) even so is it with this prayer. For like as the law of Love is the sum and 〈◊〉 of the other laws, so this prayer is the 〈◊〉 and abridgement of all other prayers: all the other prayers are contained in this prayer, yea whatsoever mankynd hath need of to soul and body, that same is contained in this prayer.

This prayer hath. ii. partes, it hath a preface, which some call a salutation or a loving entrance: secondarily the prayer itself. The entrance is this: 〈◊◊◊〉 Pater noster qui es in coelis, Our father which art in heaven. as who say you christen people, you that bear the name of Christians, you must pray so. Before I go any further, I must put you in remembrance to consider how much we be bound to our savior Christ, that he would vouchsafe to teache us to pray: & in this prayer to signify unto us the good will which our heavenly father beareth towards us. Now to the matter.

Our Father, These words 〈◊〉 not to the petitions, they be but an entering, a seeking favor at God's hand, yet if we well way & consider them, thei admonish us of many things, and strenghthen our faith wonders well. For this word Father signifieth that we be Christ's brothers, and that God is our Father. He is the eldest son, he is the son of GOD by nature, we be his sons by adoption thorough his goodness, therefore be biddeth us to call him our Father, which is to be had in fresh memory, and great reputation. For here we are admonished howe that we be reconciled unto God: we which before times were his enemies, are made now the children of GOD, and inheritoures of everlasting life. Thus we be admonished by this word Father. So that it is a word of much importance and great reputation: For it confyrmeth our faith, whan we call him 〈◊〉 . Therefore our Savior whanne he teacheth us to call God father, teacheth us to understand the fatherly affeccion which God beareth towards us, which thing maketh us bold and hearty to call upon him, knowing that he beareth a good will towards us, and that he will surely hear our prayers. Whan we be in trouble we doubt of a stranger whether he will help us or not: but our savior commanding us to call God father, teacheth us to be assured of the love and good will of GOD toward us. So by this word Father, we learn to stablish and to comfort our saith: knowing moste assuredly that he will be good unto us. For Christ was a perfect schoolemaister, he lacked no wisdom, he knew his Fathers will and pleasure: he teacheth us, yea and moste certainly assureth us, that GOD will be no cruel judge, but a loving Father. Here we see what commodities we have in this word Father. Seyng no we that we find such commodities by this one word, we ought to consider the whole prayer with great diligence and earnest mind. For there is no word nor letter contained in this prayer, but it is of great importance and waighte, therefore it is necessary for us to know and to understand it thoroughlye, and thanne to speak it consideratelye with great devotion: elles it is to no purpose to speak the words without understanding, it is but lyplabour and vain bablying, and so unworthy to be called prayer (as it was in times 〈◊〉 used in England.) Therefore when you say this prayer, you must well consider what you say. For it is better once said deliberately with understanding, then a thousand times without understanding, which is in very deed but vain babbling: and so more a displeasure than pleasure unto God. For the mat ter lieth not in much saying, but in well saying. So if it be said to the honor of God, than it hath his effect, and we shall have our petitions, for God is true in his promises: and our Savior knowing him to be well affected towards us, commandeth us therefore to call him Father.

Here you must understand, that like as our Savior was most earnest and fervent in teaching us 〈◊〉 to pray and call upon God for aid and help, and for things necessary both to our souls and bodies: So the devil that old serpent, with no less diligence endeuoreth himself to let and stop our prayers: so that we shall not cal upon god. And amongst other his lets, he hath one especially, where with he thinketh to keep us from prayer, which is the remembrance of our sins. When he perceiveth us to be disposed to pray, he cometh with his craft and suttle conueiaunces, saying: What, wilt thou pray unto god for aide and help? knowest thou not that thou art a wicked sinner and a transgressor of the law of God? Look rather to be damned and judged for thy ill doings, than to receive any benefit at his hands. Wylt thou call him father which is so holy a god? and thou art so wicked, and miserable a sinner? This the devil will say, and trouble our minds to stop and let us from our prayer: and so to give us occasion not to pray unto god. In this temptatiō we must seek for some remedy and comfort, for the devil doth put us in remembrance of our sins to that ende, to keeye us from prayer and invocation of GOD. The remedy for this temptation is to call our Savior to remembrance, who hath taught us to say this prayer: he knew his fathers pleasure, he knew what he did. Whan he commanded us to call GOD our Father, he knew we should find fatherly affections in god towards us. Call this (I say) to remembrance, and than again remember that our Savior hath cleansed, thorough his passion, all our sins, and taken away all our wickedness. So that as many as believe in him shall be the children of God. In such wise let us strive and fight against the temptacions of the devil, which would not have us to call upon god: because we be sinners. Catche thou hold of out savior, believe in him, be assured in thy heart that he with his suffering toke away all thy sins. Consider again, that our Savior calleth us to prayer, and commandeth us to pray: Our sins let us, and withdraw us from prayer, but our savior maketh them nothing: whan we believe in him, it is like as if we had no sins. For he changeth with us, he taketh our sins and wickedness from us, and giveth unto us his holiness, righteousness, justice, fulfyllyng of the law, and so consequentely everlasting life: So that we 〈◊〉 like as if we had done no sin at all: for his ryghtuousnesse standeth us in so good stead, as though we of our own selves had fulfilled the law to the uttermost.

Therefore our sins cannot let us, nor withdraw us from prayer: for they be gone, they are no sins, they cannot be hurtful unto us. Christ dyeng for us, as all the scripture both of the new and old testament witnesseth: Dolores nostros ipse portauit, He hath taken away our sorrows. Lyke as when I owe unto a man an hundredth pound, the day is expired, he wille have his money, I have it not, and for lack of it, I am laid in prison. In such dystresse cometh a good friend, and saith: Syr, be of good cheer, I will pay thy dettes, and forthwith payeth the whole sum, and setteth me at liberty. Suche a friend is our Savior, he hath paid our dettes, and set us at liberty, else we should have ben damned world without end in everlasting prison and darkness. Therefore though our sins condemn us, yet whanne we allege Christ and believe in him, our sins shall not hurt us. For saint John saith: 〈◊◊〉 peccauerit aduocatum habemus apud 〈◊〉 , lesum Christum iustum, We have an advocate with God the Father, Jesus Christ the righteous. Mark that he saith 〈◊〉 , non aduocatos, he speaketh singularly, not plurally. We have one advocate, not many, neither saints nor anybody else, but only him: and none other neither by the way of Mediation, nor by the way of redemption. He only is sufficient, for he only is all the dooer, let him have all the whole praise. Lette us not withdraw from him his 〈◊〉 , and give it to creatures: for he only satisfieth for the sins of the whole world. So that all that believe in Christ be clean from all the fylthines of their sins. For saint John the Baptist saith. Ecce agnus dei qui 〈◊〉 peccata mundi. Behold the lamb of God which taketh away the sins of the world: Doth y ^t devil call thee frō prayer? Christ calleth the unto it again: 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 works of the devil.

But mark here, Scripture speaketh not of 〈◊〉 sinners, Christ suffered not for them, his death remedieth not their sins. For they be the bondmen of the devil and his slaves, and therefore Christ's benefits pertain not vn to them. It is a wonderful saying that 〈◊〉 John hath. Behold the lamb of GOD that taketh away the sins of the world. The 〈◊〉 upll saith unto me: thou art a sinner. No, saith Sainet John, the lamb of God hath taken away thy sins. Item Habentesigitur pontificem 〈◊〉 , qui pe netrauit coelos, lesum filium Dei, accedamus cum fiducia, ad thronum gratiae, vt consequamur misericordiam. We therefore having a great high 〈◊〉 , which hath passed thorough the heavens even Jesus the son of GOD, let us with boldness gee unto the seat of his grace that we may obtain mercy. O it is a comfortable thing that we have an access unto God: Isaiah saith, 〈◊◊〉 eius sanati sumus: The pain of our punishment was laid vppen him, and with his stripes are we healed. Further in the new testament we read, Huie omnes Prophetaetestimonium perhibent, remissionem peccatorum accipere per nomen eius om nes qui credunt in eum. Unto the same bear all Prophets witness, that all they do receive forgiveness of sins by his name, which believe on him. Now you see how ye be remedied from your sins, you hear howe you shall wythstande the devil when he will withdraw you from prayer: Lette us therefore not give over prayer, but stick unto it, let us rather believe Christ our Savior, then the devil, which was a liar at the beginning. You know now howe you may prevent him, how you may put him of, and avoid his temptations.

There is one other addicion afore we come to the petitions, which doth much confirm our faith, and increase the same. Qui es in coelis, which art in heaven. These words put a diuersitye between the heavenly father, and our temporal fathers. There be some temporal fathers which would fain help their children, but they cannot, they be not able to help them. Agayne there be some fathers which are rich and might help their children, but they be so unnatural they will not help them. But our heavenly Father, in that we call him Father, we learn that he will help, that he beareth a fatherlye love towards us. 〈◊〉 heaven, here we learn that he is able to help us, to give us all good things necessary to soul and body: and is mighty to defend us from all ill and peril. So it appeareth that he is a Father which will help, and that he being celelestiall, which is able to help us. Therefore we may have a boldness and confidence, that he may help us, and that he will help us, where and whensoever we call. he saith: Coelum & terram impleo. I syll heaven and earth. And again Coelum mihi sedes est, & terta scabellum pedum meorum, Heaven is my seat, and the earth is my footstool. Where we see that he is a mighty GOD, that he is in heaven and earth with his power and might. In heaven he is apparently, where face to face he showeth himself unto his Angels and Saines. In earth he is not so apparently, but darkelye and obscurelye he exhibiteth himself unto us: for our corrupt and feeble flesh could not bear his majesty: Yet he 〈◊〉 the earth, that is to say, he ruleth and governeth the same, ordering all things according unto his will and pleasure. Therefore we must learn to persuade our selves, and vndoutedlye believe that he is able to help: and that he beareth a good and fatherly will towards us, that he will not forgette us. Therefore the king and prophet David saith, Dominus de coelo prospexit, The Lord hath seen down from heaven. As far as the earth is from heaven, yet GOD looketh down, he seeth all things, he is in every corner. He saith the Lord hath looked down, not the Saints. No, he saith not so. For the Saints have not so sharp eyes to see down from heaven: they be spurr blind, and sand blind. they cannot see so far, nor have not so long ears to hear. And therefore our petition and prayer should be unto him, which will hear, and can hear. For it is the Lord that looketh down. He is here in earth (as I told you) very darkly, but he is in heaven moste manifestely: where he showeth him 〈◊〉 unto his angels and saints face to face. We read in Scripture that Abel's blood did cry unto God: where it appeareth that he can hear, yea not only hear, but also see and feel. for he seeth over all things, so that the least thought of our hearts is not hid from him. Therefore ponder and consider these words well, for they fortify our saith. We call him Father, to put our selves in remembrance of his good will towards us. Heavenly we call him, signifying his might and power that he may help and do all things according to his will and pleasure. So it appeareth moste manifestly, that there lacketh neither good will nor power in him. There was ones a prophet which whan he was ill entreated of king Joash, said: Dominus videat & 〈◊〉 , The Lord look upon it, and require it. There be many men in England and other where else, which care not for God: yea they be clean without God, which say in their hearts, Nubes latibulum eius, 〈◊〉 nostra considerat, & circa car dines 〈◊〉 ambulat, Tushe the clouds cover him that he may not se, and he dwelleth above in heaven. But as I told you before, Abel's blood may certify us of his present know ledge. Let us therefore take hede that we do nothing that might displease his majesty, neither openly nor secretly. For he is everywhere, and nothing can be hyd from him, Vider & requiret, He seeth it, and will punish it.

Further this word Father is not only apt and convenient for us to strengthen our faith withal (as I told you) but also it moveth God the sooner to hear us when we call him by that name Father. For he perceiving our confidence in him, cannot chose but show him like a Father. So that this word Father is most mete to move god to pity, and to grant our requests. Certain it is, and proved by holy Scripture, that God hath a fatherly and loving affection towarves us, far passyng the love of bodilye parents to their children. Yea as far as heaven and earth is a sonder, so far his love towards mankynd exccdeth the love of natu ral parents to their children, which love is set out by the mouthe of his holy Prophet Isaiah, Where he saith: Num 〈◊〉 tradet 〈◊◊〉 suum, quo minus misereatur 〈◊〉 vteri sui? si esto 〈◊〉 illae ego tamen 〈◊〉 non 〈◊〉 Wyll a wife forget the child of her womb, and the son whom she hath borne? and though she do forgette him, yet will not I forgette thee. Here are 〈◊〉 the affections and unspeakable love, which GOD beareth toward us. He saith: 〈◊〉 potest 〈◊〉 ? Maye a woman? He speaketh of the woman, meaning the man too: but because women moste commonly are more 〈◊〉 towards their Children then men be, therefore he nameth the woman. And it is a very unnatural woman that hateth her child or neglecteth the same. But O lord what crafts and conueiaunces useth the devil abroad, that he can bring his matters so to pass, that some women set a side not alonely all motherly affections, but also all natural humanity, in so much that they kill their own children, their own blood, and flesh.

I was a late credibly informed of a priest which had taken in hand to be a middewyfe: O what an abhominable thing is this: but what followed? he ordered the matter so, that the poor innocente was lost in the mean season. Suche things the devil cannebrynge to pass, but what then: God saith. Though a woman do forgette her children, though they kill them, yet will I not forgette thee saith the Lord GOD almighty. Truthe it is there be some women very unnatural and unkind, which shall receive their punishments of GOD for it. But for all that we ought to beware and not believe every tale told unto us, and so rashelye judge, I know what I mean. There hath been alate such tales spread abroad, and most untruly, such false taletellers shall have a grievous punishment of the Lord whan he shall come to reward eve rye one according unto his deserts.

Here I have occasion to tell you a story which happened at Cambridge. Mayster Bylney (or rather Saint Bylney that suffered death for God's word sake) the same Bilney was the instrumente whereby God called me to knowledge, for I may thank him, next to god, for that knowledge that I have in the word of GOD. For I was as obstinate a 〈◊〉 as any was in England, in so much that when I should be made Bachelor of Divinity, my whole oration went against Philip Melanchthon, & against his opinions. Bilney heard me at that time, and perceived that I was zealous without knowlage, and he came to me afterward in my study, and desired me for God's sake to hear his confession, I did so. And to say the truth, by his confession I learned more than asore in many years. So from that time forward I began to smell the word of god, and forsook the school doctors and such foolries. Now after I had ben acquainted with him, I went with him to visit the prisoners in the tower at Cambridge, for he was ever visityng prisoners and sick folk. So we went together, and exhorted them as well as we were able to do, moving them to patience, and to acknowlage their faults. Among other prisoners there was a woman which was accused that she had killed her own child, which act she plainly and stedsastly donyed, and could not be brought to confess the act, which denyeng gave us occasion to search for the 〈◊〉 , and so we did. And at the length we found that her husband loved her not. And therefore he sought means to make her out of the 〈◊〉 . The matter was thus.

A child of hers had ben sick by the space of a year, and so decayed, as it were in a consumption: At the length it died in harvest time. She went to her neyghboures and other friends to desire their help, to prepare the child to the burial, but there was nobody at home, every man was in the field. The woman in a heauynesse and trouble of spirit, went to being her self alone prepared the child to the burial: her husband comynge home, not having great love towards her, accused her of the murder, and so she was taken and brought to Cambridge: But as 〈◊〉 as I could learn, through earnest inquisition I thought in my conscience the woman was not gilty, all the circumstances well considered. Immediately after this I was called to preach before the king, which was my first sermon that I made before his 〈◊〉 , and it was done at Wyndsore: where his majesty after the sermon was done did most 〈◊〉 talk with me in a gallerye. Now, when I saw my time, I kneeled down before his Maiestye opening the whole matter, and afterward moste humbly desired his Maiestye to pardon that womanne. For I thought in my conscience she was not giltye: elles I would not for all the world sewe for a murderer. The king moste graciousely heard my humble request, in so much that I had a pardon ready for her at my return homeward. In the mean season that same woman was delivered of a child in the toure at Cambridge, whose Godfather I was, and mystresse Cheeke was godmother. But all that time I hid my par don, and told her nothing of it, only exhorting her to confess the truth: At the length the time came whan she looked to suffer, I came as I was wont to do, to instruct her, she made great mone to me, and moste earnestly required me, that I would find the means that she might be 〈◊◊〉 her suffering. For she thought she should have been damned if she should suffer without purification. Where master Bilney and I told her that that that law was made unto the Jews, and not unto us, and that women lyeng in chyldbedde 〈◊〉 not unclean afore God; neither is purification used to that end that it should cleanse from sin, but rather a 〈◊〉 and 〈◊〉 law made for natural honesty sake: signifying that a woman before the time of her purification, that is to say, as long as she is a grene woman, is not mete to do such acts as other women, nor to have 〈◊〉 with her husband, for it is against natural honesty, and again the common wealth, to that ende purification is kept and used, not to make a 〈◊〉 or holiness of it, as some do, which think that they may not fetch neither fire nor any thing in that house where there is a green woman: which opinion is erroneous and wicked. For women (as I said afore, be as well in the favor of god afore they be purified, as after. So we travailed with this woman till we brought her to a good trade, and at the length shown her the kings pardon and let her go.

This tale I told you by this occasion, that though some women be very unnatural, and forgette their children, yet when we hear any body so report, we should not be to hastye in believing the tale, but rather suspende our judgments till we know the truth.

And again we shall mark hereby the great love and loving kindness of GOD our loving father. Who showeth himself so loving unto us, that notwithstanding women forget sometimes their own natural children, yet he will not forgette us, he will hear us, whan we call upon him, as he saith by the Evangelist Matthew. Ask and it shall be given unto you: Seek and ye shall find: knock and it shall be opened unto you. &c. Then he cometh and bringeth in a pretty similitude, saying: Is there any mā amongst you, which if his son ask bread, will offer him a stone? if ye then Cum sitis mali, being evil, can give your Chyldren good gifts &c. In these words where he saith: Cum sitis mali which be evil, he giveth us our own proper name, he paynteth us out, he pincheth us, he cutteth of our comes, he plucketh down our stomachs. And here we learn to acknow lege our selves to be wicked, & to know him to be the wellspring & fountain of all goodness, and y ^t all good things come of him. Therefore let every man think lowly of himself, humble himself, and call upon god, which is redye to geus us, not only bread and drink, or other necessaries, but the holy ghost: to whom will he give the holy ghost, to lords and ladies? to gentilmen or gentilwomen? No not so, he is not ruled by affections, he hath not respect unto personages. Poscentibus (saith he,) unto those which call upon him, being riche or poor, lords or kinghtes, beggars or rich, he is ready to give unto them whanne they come to him. And this is a great comfort unto those which be poor and miserable in this world For they may be assured of the help of GOD, yea and as boldly go unto him and desire his help, as the greatest king in earth. But we must ask, we must inquyre for it: He would have us to be importune, to be earnest and diligent in desiring, than we shall receive whan we come with a good faith and confidence. To whom shall we call? not unto the Saints, poscentibus illum (saith he) those that call upon him shall be heard therefore we ought to come to him only, and not unto his Saints.

But one word is left which we must needs consider. Noster, our, he saith not my, but our. wherefor saith he, our? This word our teacheth us to consider that the Father of heaven is a common father, as well my neighbors Father as mine, as well the poor man's Father as the rich, so that he is not a pecultar father, but a Father to the hole church and congregation, to all the faithful, be they never so poor, so vile, so foul, and despised, yet he is their father as well as mine: and therefore I should not despise them, but cōsyder that God is their father as well as mine.

Here may we perceive what communion is between us, so that when I pray, I pray not for myself alone, but for all the rest: Agayne, when they pray, they pray not for themselves only, but for me: for Christ hath so framed this prayer, that I must needs include my neighbor in it. Therefore all those which pray this prayer, they pray as well for me as for them selves, which is a great comfort to every faithful heart, whan he considereth that all the church prayeth for him. For amongst such a great number there be some which be good, and whose prayer God will hear. As it appeared by Abraham's prayer, which prayer was so 〈◊〉 , that God would have pardoned Sodom and Gemorre if he might have found but ten good persons therein. Lykewyse Saint Paul in shipwreck preserved his company by his prayer. So that it is a great comfort unto us to know that all good and faithful persons pray for us. There be some learned men which gather out of scripture that the prayer of saint Stephen was the occasion of the conversion of Saint Paul. Saint Chrysostom saith, that that prayer that I make for myself is the best, and is of more efficacy than that which is made in 〈◊〉 . Which saying I like not very well. For our savior was better learned than saint Chrysostom. He taught us to pray in common for all: therefore we ought to follow him and to be glad to pray one for another. For we have a common saying amongst us: Who so ever loveth me, loveth my hounde. So who so ever loveth God, will love 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 works: for with my alms I help but one or two at ones, but with my faithful prayer I help all. I desire God to comfort all men living, but specially domesticos fidei, those which be of y ^t household of god. Yet we ought to pray with all our hearts for the other which believe not, that God will turn their hearts and renew them with his spirit: yea our prayer reacheth so far, that our very capital enemy ought not to be omitted. Here you see what an excellent thing prayer is, whanne it proceedeth from a faithful heart, it doth far pass all the good works that men can do.

Now to make an ende, we are monished here of charity, and taught, that God is not only a private father, but a common Father unto the whole world, unto all faithful, be they never so poor and miserable in this world, yet he is their Father. Where we may learn humility and lowlynesse, specially great and riche men shall learn here, not to be lofty, or to despise the poor. For whan ye despise the poor miserable man, whom despise ye? ye despise him which called GOD his father as well as you: and peradventure 〈◊〉 acceptable and more regarded in his sight than you be. Those proud persons may learn here to leave their stubborness and loftynesse. But there be a great meany which little regard this: they think them selves better than other men be, and so despise and 〈◊〉 the poor: in so much that they will not hear 〈◊〉 men's causes, nor defend them from wrong and oppression of the rich and myghtie. Suche proud men despise the lords prayer, they should be as careful for their brethren as for theymselues. And such humility, such 〈◊〉 and carefulness towards our neighbors we learn by this word Our. Therefore I desire you on God's behalf, let us cast away all disdainfulnesse, all proudenesse, ye and all bybble bable. Lette us pray this prayer with understanding and great deliberation, not following the trade of monkerye, which was without all 〈◊〉 and understanding. There be but few which can say from the bottom of their hearts, Our Father, a little number. Neither the Turks neither the Jews, nor yet the impenitent sinners can call God their Father. Therefore it is but vain babblynge what so ever they pray: GOD heareth them not, he will not receive their prayers. The promise of 〈◊〉 is made unto them only which be faithful and believe in God, which endeavor them selves to live according unto his commandments. For Scripture saith: Oculi Domini super iustos, The eyes of the Lord are over the ryghtuouse, and his ears open unto their prayers. But who are those ryghtuous? every penytente sinner that is sorry from the bottom of his heart for his wickedness, and beleueeth that GOD will forgive him his sins, for his son our 〈◊〉 Jesus Christ's sake. This is called in Scripture a just man, that indeuoreth him self to leave all wickedness. In such forte Peter and Paul were just, because they did repent and believed in Christ, and so endeavored them selves to live according unto God's laws. Therefore like as they were made just before god, so may we too, for we have even the self same promise. Let us therefore follow their ensample, let us forsake all sins and wickedness: than god will hear our prayers. for Scripture saithe, Dominus facit quicquid volunt timentes eum, & clamorem eorum exaudit ac seruat eos, The Lord fulfylleth the desire of them that fear him, he also will hear their cry, and help them. In another place he saith: Si manseritis in sermon meo, & verba mea custo diueritis quicquid volueritis petentes accipietis, If ye abide in me, and my words abide in you, ask what ye will, and it shall be done for you. So we see, that the promises pertain only to the faithful, to these which endeavor themselves to live according to gods will & pleasure, which can be content to leave their wickedness and solowe godliness, those God will hear at all times, whansoeuer they shall call upon him.

Remembre now what I have said. Remembre what is meant by this word Our, namely that it admonysheth us of love and charity, it teacheth us to be ware of stubburnesse and proudnesse, consyderyng that God loved as well the beggar as the rich man: for he regardeth no persons. Agayne, what is to be understand by this word Father, namely that he beareth a good will towards us, that he is ready and willing to help us. Heavenly, that admonisheth us of his potencie and ability, that he is ruler over all things. This I say remember and follow it, then we shall receive all things necessary for this lyse, and finally cuerlastyng joy and felicity. Amen. Let us pray. Our father.

The second sermon upon the Lord's prayer made by master 〈◊〉 .

SANCTIFICETVR nomen tuum. Hallowed be thy name. These few words contain the first petition of the Lord's prayer, the other words which go before this, be no parte of this petition, but rather an introduction vn to these petitions and they be like a preface, or learned entrance to the matter, that the petitions might be the sooner and with more favor heard. For our Savior beeynge a perfect scholemayster as a learned and an experte orator, teacheth us, howe we should begin our prayer, that we might be speedily heard, and howe to get favor at gods hand.

I have a manner of teaching which is very tedious to them that be learned. I am wont ever to repeat those things which I have said before, which repetitions are nothing pleasant to the learned, but it is no matter, I care not for them, I seek more the profit of those which be ignorant, than to please learned men. Therefore I often times repeat such things which be needful for them to know, for I would speak so that they might be edified withal.

I spake some things this day in the commendation of 〈◊〉 prayer. And first I told you that it was our 〈◊〉 own making and handworke, which is a perfect schoolmaster put in authority by God the heavenly father himself, which saith: Hic est filius meus dilectus, in quo mihi been 〈◊〉 〈◊〉 ipsū audit, This is my well beloved son, in whom I have pleasure, hear him. This prayer is a perfect prayer, an Abridgemente and compendious 〈◊〉 of all other prayers. There is nothing that we have need of, neither to our souls or bodies, but it is contained in some of these petitions, nor nothing that god promiseth in his word to give us, but it is expressed in one of these. vii. petitions.

I shown you this day why we call God 〈◊〉 , namely because he beareth a loving and fatherly heart towards us. It is a sweet word Father, and a word that pleaseth GOD much, whan it is spoken with a faithful heart, which above all things God requireth. This word Father, moveth God's affection in a manner towards us, so that he hearing the word Father, can not choose but she we himself a Father in deed. So that it is a word profitable to us in gods behalf, and again for our own selves. For it moveth GOD to pity, and also helpeth our faith: So that we doubt not, but that we shall find him a Father, which will grant our requests and petitions made unto him in the name of Christ. Now what crafts and conueyaunccs the devil useth to withdraw and let us from prayer, I told you today afore noon. If you 〈◊〉 prayers you shall find the temptations of the devil, for he sleapeth not: he ever intendeth to withdraw us from prayer. But I told you what remedy you shall use against him, howe you shall strive against him, namely with Faythe, 〈◊〉 that our Savior hath taken away our sins, 〈◊〉 that they cannot 〈◊〉 us. For they be no 〈◊〉 in the sight of GOD: for he hath taken away both the giltinesse of sins, and the pains and punishments which follow sins. Christ hath deserved that those which believe in him shall be quite from all their sins. These benefits of Christ are 〈◊〉 out in Scripture in many places, and these be the weapons wherewith we must fright against the devil, and his illusions: not with holy water, for I telle you the devil is not afraid of holy water: It is Christ that hath gotten the victory over him, it is he that vanquisheth the serpentes head, and not holy water. Further in that we call him Father, his will and fatherly affections ar expressed: that we call him Heavenly Father, his might and power, his 〈◊〉 is expounded unto us. So that you perceive that he is both loving and kind towards 〈◊〉 , that he heareth a good will, & also is able to help, able to defend us from all our enemies spiritual and temporal. Therefore let us put our trust and confidence in him: let us not despair of his help, seeing he is so loving, kind, and gentill towards us, and than so mighty, that he hath all things in his hands. This affection and love towards us, passeth all motherly affections. And here I brought in today a womanne which was accused that she should have killed her child, I tolds you what business good master Bilney and I had with her, afore we could bring her to a good trade. For she thought her self to be 〈◊〉 if she should suffer before her 〈◊〉 . There I told you that purification is continued in the Church of GOD, for natural honestles sake, that man and wife should not company together asore that time, and not to that ende that it should clcanse from sin. For there is nothing that cleanseth from sin, neither in heaven nor in earth, saving only the blood of our Savior Jesus Christ.

For howe can a woman having company; with her husband, and bringing forth children according unto God's Iniunction: Howe can she be made an heathen woman, dooynge nothing but that GOD hath commanded her to do? Therefore against such foolishly opinions that women baue have, thynkyng them selves out of the favor of GOD, lying in chyldebedde. I spake today, and told you howe that it is no offense afore GOD: only let every man and wife take heed and use themselves honestlye: for a man may sin deadly with his own wife, if he 〈◊〉 to God's order mysuse her. Further you have heard how y ^t good will of god towards us is set out by this word Father, and his power and omnipotency by this word Heavenly. But I would have you to consider well this word Oure. For it is a great help unto us, and strengtheth much our faith, so that we may be assured, that every good mā in the whole world will pray for us and with us, whiles we have one father, and one manner of prayer. And this word Our, putteth us in remembrance that we be bretheren in Christ: where we be admonished to despise no man, be he never so miserable or poor, for we have all one Father, which hath made us all of one metal of earth. So that the hygheste prince in the world is made as well of earth, as the poorest, and so shall turn into the same again as well as the poorest shepard. Let these proud persons mark this well, which be ever ready to despise every man. Suche proud persons say never the Lord's prayer with good mind: yea God is not their Father. For he abhorreth all prowdnes, therefore such stubborn folowes whan they will pray, they should not say, Our father which art in heaven, but rather, Oure father which art in hell. God is their Father, as concerning their substance, for he giveth them souls and bodies: but they make them selves the members of the devil, contrary unto gods will and pleasure. Therefore set aside all arrogancy and proudenesse. Lyke wise all superstitious and hypocritical babblyng, speaking many words to littel purpose. As I heard say of some lawyers, which babble and prate, and pretend a great diligence and earneste desire to defend the 〈◊〉 man's cause, but in their hearts they be false, they sceke money, and nothing elles, so that their hearts and mouthe disagree.

Lette us (I say) not follow such Lawyers, let us not make a show of holiness with much babblynge: for GOD hath no pleasure in it, therefore away with it: yea not alone with this, but with all that may let us in our prayer, set it aside, and 〈◊〉 reucrentely to talk with GOD, like as whan you go to the communton you must be prepared unto it, you must be in charity with your neigbbor: so like wise whan you will talk with god, and pray to him, you must be prepared.

Here you may perceive, that all those persons that will not be corrected for their faults, that cannot bear godly admonitions, they talk never with God to his pleasure, they be not ruled by God's spirit, and so not mete for him. All rebellious persons, all bloodthirstie persons: all covetous persons, all lecherous persons, all liars, dronkards, and such like, be not in the case to talk with God. GOD will not hear them, he cannot abide them: they stynke before his face, as long as they come before him with such abhominable sins, not intending to leave them. Remember now what a doctrine is 〈◊〉 in this preface, weigh it, for it is better to say it sententiously one time than to run it over an hundredth 〈◊〉 with humblynge and mumbling.

Now whan we have begun as we ought to do, what shall we desire? 〈◊〉 nomen tuum, Hallowed be thy name. Thy name Father, be hallowed, be sanctified, be ma 〈◊〉 . What is this? What meant our savior whan he commandeth us that we shall desire that God's name 〈◊〉 hallowed? There is a great number of people which speak these words with their mouthe, but not with 〈◊◊〉 , contrary to that saying: Quicquid 〈◊〉 , 〈◊◊〉 , tanquam cupientes habere. But they say it without knowledge, therefore they say it not, vt oportet, as they ought to do. Thy name, we require not that his name may be hallowed in him, for this is all ready done without our prayer: but we desire that he will give us grace, and assyste us, that we in all our dooynges thorough out our life may sanctify his name.

And here we are admonyshed again of love and charity: For whan we say, Hallowed be thy name, we ask in all men's names, where we may perceive what Communion and felowshyppe is between the faithful 〈◊〉 of GOD. For every faithful man and woman requireth, that the whole Church may halowe and sanctify God's word. What is it to be hallowed? We desire that the name of God may be revealed, opened, manifested and credited thorough out all the world. What is gods name? mary all that is spoken of him in holy Scripture that is his name. he is called clemens, gracious, misericors, merciful, iustus, righteous, puniens iniquitatem, a punisher of wickedness, verax, true, omnipotence, almyghtie, longanimis long suffering, patient, fortis, hearty, ignis consumens, a consumyng fire, Rex omnis tertae, the king ouery ^t whole erth, iudex, a judge, saluator, a Savior. These and such like are the names of God. Now whan I make my petition unto him, saying: Hallowed be thy name: I desire that his name may be 〈◊〉 , that we may know what Scripture speaketh of him, and so believe that same, and live after it. I do nat desire that his name be hallowed of him self, for it needeth not: he is holy already. But I desire that he will give us his Spirit, that we may express him in all our doings and conversations: so y ^t it may appere by our deeds that god is even such one in deed as scripture doth report him. We are tried many 〈◊〉 whether his name be hallowed amongst us or no: he sendeth us trouble and adversities to prove us whether we will halow his name or no, but he findeth us clean contrary. For 〈◊〉 of us whan we be in trouble do run hither and thither to sorcerers and wissardes to geat remedy: some again swear and curse, but such fellows halow not the name of God. But god is Vindex seuerus, a sharp punisher, he will punish sin, and those which blaspheme his holy name.

I heard of late that there be somewicked persons (despisers of God and his benefits) which say, It is no matter what so ever we do we be baptized, we cannot be damned: For all those that be baptized, and be called Christians shall be saved. This is a false & wicked opinion. And I assure you, that such which bear the name of Christians and be baptized, but follow not gods comandementes, that such fellows (I say) be worse then the Turks and heathen. For the Turks and heathen have made no promise unto Christ to serve him. These fellows have made promise in Baptism to keep Christ's rule, which thing they do not. And therefore they be worse than 〈◊〉 Turks. For they break their promise made before God and the whole congregation. And therefore such Christians be moste wicked persured persons, and not 〈◊〉 be 〈◊〉 , but they go about to make God 〈◊〉 so much as 〈◊〉 in them. There be some again, which whan they be in trouble they call upon God, but he cometh not by & by, mynding to prove their patience. They perceiving that he cometh not at y ^t first call, 〈◊〉 over by & by, they will no more call upon him. Do they believe now think 〈◊〉 they sanctify gods holy name? God promiseth in his holy word, Omnis qui petit, Everyone that calleth, that 〈◊〉 help of me, shall have it. Item. Inuoca me in 〈◊◊〉 , & exaudiam 〈◊〉 , & glorificabis me, Call upon me in the day of trouble, and I will here thee, and thou shalt praise me. Likewise saint Paul saith: 〈◊〉 est deus 〈◊〉 non patietur vos tentari, supra id quod potestis, GOD is faithefull, which wille not suffer you to be tempted above it that ye be able. Now whan we 〈◊〉 over prayer, being in trouble, do we sanctify the name of God? No no, we 〈◊〉 and blaspheme his holy name, we make him a liar as much as lieth in us. For he saith Eripiam te, I will deliver the, I will help thee. We wille call no more: for we say, he will not help. So we make him and his words a liar. Therefore god saith to Moses and 〈◊〉 , Quandoquidem non credidistis mihi, vt 〈◊〉 me coram filiis Israel, non introduceris coetum 〈◊〉 in 〈◊◊◊〉 . Because ye believed me not, to sanctify me in the sight of the children of Israel, therefore you shall not bring this congregation into the lande which I have given 〈◊〉 . Where it appeareth what it is to 〈◊〉 God's 〈◊〉 , that is to believe his words, to show our selves that he is true in his dooynges and sayings. He say the further, A terrore eius ne 〈◊〉 , 〈◊〉 ; animo 〈◊〉 quin potius Dominum exercituum ipsum 〈◊〉 , Fear them not, neither be afraid of them, but 〈◊〉 the Lord of hosts. Here you see what is to sanctify his name, that is, to believe that all things be true that be spoken of him, that is, to believe that our enemies be not able to go further than it pleaseth god. And so did the Apostles whan they suffered for gods sake, they believed that god would do with them according to his word and promise. And so they sanctified god, that is, they declared with their acts and deeds, that God is a true and faithful god. This did the martyrs of god. This did the. iii. young men which would not worship the Idol set up by the king, & therefore were cast into the bur ning oven, to which pain thei wer willing to go. we know (said they) that god is able to help & defend us whan it plea seth him. So must we likewise 〈◊〉 our selves unto the cross, content to 〈◊〉 whatsoever he shall lay upon us. We may call upon him, and desire his help, but we may not appoint unto him wise and way how he shall help, and by what means: neither may we appoint him any time, but only sanctify his name, that is, to call upon him for 〈◊〉 , not doutyng but whan it is to his honor & our profit to be delivered, that he will help. But if he help not, but let us suffer death, happy are we, For than we be delivered from all trouble. And so these three young men sanctified the name of god, they believed that god was a helper: and so according to their belief he helped them, marvelously showing 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 brags what he would do, and how he would handle the Jews. This 〈◊〉 knowing god, and believing him to be the ruler over heaven and earth, stepte forward, 〈◊〉 said to Holofernes: If this people have done wickedness in the sight of their GOD, than let us go up against them, but if this people have not displeased their God, we shall not be able to withstand them, for God shall defend them. Here this Achior shown himself to believe that which was spokē of god in 〈◊〉 , namely y ^t god would be a deliverer & defender of those which believe in him. But for all y ^t he 〈◊〉 , being be fore a gret & mighty captain, he was now handled 〈◊〉 a vile beast, but what thā? happy ar those that suffer for gods sake The prophet saith: Cōmenda domino viā tuā, & 〈◊〉 . 〈◊〉 . Committe thy way unto the lord and he shall bring it to pass, that is to say: whan thou art in trouble call upon the lord, believe in him: and if it be good for thee, he will deliver thee: so to sanctify gods name is to believe in him.

Lady Judith that good godly and holy woman sanctified the name of the lord. For she and her people being in great distress and miseries, she put her hope in God, she fasted and prayed devoutly, and afterward being moved or monished by a secrete admonition, was not afraid to put herself in great danger. In so much that she toke in hand, being a woman, to kill the great capitayne (of whom all men wer afraid) Holofernes (I say) she was not afraid of him. I trow she rebuketh the priests which would appoint god a time, as who say, he shall be no more my GOD, except he come by that time, which was very wickedlye done of them. For we ought to be at his pleasure, whansoeuer and whatsoever he will do with us, we ought to be content withal. If we were earnest and zelouse as we should be, O howe hot we would be in promoting God's honor, and sanctifyeng his name: we would nor could not suffer that any body should go about to dishonest the holy name of GOD. But we be very cold, we care not for his honor: we ought to be paciente in our own quarrel, whan any body doth us wrong, we ought to bear and forbear it: but in gods behalf we ought to be hot and earnest to defend his honor as much as lieth in us to do. But it is clean contrary with us: for in our own quarrel we be as hot as coals: But in gods cause, for his honor, we care not, we regard it as nothing, whereas it ought moste above all to be regarded. For GOD he is just, rightuouse, faithful and kind, and therefore we ought to take his parte. But nothing maketh more for the sanctifieng of gods holy name, than to be thankful for such gifts, as we receive at his hands.

And this halowing standeth in all things y ^t may make for the furtherance of gods honor. To hear gods word, and highlye to esteem the same, that is a halowyng of gods name. Howe halowe now those the name of GOD, which refuse to hear the word of God, or for lack of preachers cannot hear it, and howe can they believe when they hear it not? Therefore they that do somewhat for the furtherance of learning, for mainteinyng of schools and scholars, they sanctify gods holy name: As for those preachers which have bē in my time, they go away. How shall now this office of preching, y ^e office of salvation, how shall it be maintained, except there be made some provision for the same? Here I could say much against those which let that office, which withdraw the goods wherewith schools should be maynteined, & take it to thenselves, but my audience is not thereafter. This office of preaching is y ^e office of salvation, for s. Paul saith: Visum est deo per 〈◊◊〉 saluos 〈◊〉 credentes. It hath pleased God to save the believers by the foolyshnes of preaching: how can they then believe, but by and thorough the office of preaching: preachers ar Christ's vicares, legatione funguntur pro Deo, they are Christ's ambassadors. Saint Paul saith. Euangelium est potentia dei ad salutem omni credenti, The gospel is the power of god unto salvation for every beleuer, it is the mighty instrument of God.

Whan we say, Hallowed be thy name: we desire God that he thorough his goodness will remove and put away all things that may let and stop the honor of his name. But I fear me there be many which would not that it should be so: We desire here that God will remove all infidelity, we require that all witchecraftes be removed, that art magike and sorcery be pulled out, nigromancy taken away: and so nothing left but his holy word, wherewith we may daily praise the name of God. For I fear me there be a great meany in England which use such sorceries to the dishonor of God and their own damnation. We require here further that all heresy, all poperye may be abolished and extinguished. Further we require here that all wic ked living may be amended and reformed. Next we require that all magistrates may do their duties. Finallye we require that every mā in his vocation may do the work whereunto god hath called him. There be many vocations.

The Magistrates vocation is to see that the common wealth be well ordered, to see that the schools be maintained, to see that the universities be well furnished, to see that justice be executed, that the wicked be punished, and the good rewarded: In summa, to keep everyone in good order. This is their duty. Further we pray that the priests, the spiritualtye, or the churchemen, (as they call them) do their duties, to preach gods word, to live godly and to give a good ensample by their conversation: else they do against the honor of GOD, and their own honesty. Lykewise we pray that servants may do their duties. For to be a servant is an honest estate, and much commended in Scripture, and Scripture speaketh much to the comfort of them. And truly those that live in the fear of god, (considering that they serve not only their carnal masters, but God himself,) they be in a good case: but they may not be eye servants. Saint Paul noteth this fault, and saith, that they shall not be murmurers, nor froward answerers. Saint Paul would have them to live so, that they may ornate and sanctifye the name of God. For that servant that doth the thing whereunto he is called, he doth adorn his estate: that servant is a good gospeller that will not be an eye servant. There be some servants which do their duties as longe as their master is in sight: but as soon as their master is gone, they play the 〈◊〉 . Unto such fellows I say beware, for though your bodily master see you not, yet your great master god seeth you, and will punish you. Quod agis, toto pectore agito, What 〈◊〉 doest, do it from the bottom of thy heart, with a good will, go not away with the devils Pater no ster as some do, do all things with a good mind. For I tell you, you be not forgotten in Scripture, you are much commended in the same. S. Paul speaketh very honourably of you, saying, Domino Christo 〈◊〉 , you serve the lord Christ: it becometh not you to put a difference what business you be commanded to do. For whatsoever it be, 〈◊〉 it w ^t a good will and it is gods service. Therefore you ought to do it in respect y ^t god would have you to do so, for I am no more assured in my preaching, that I serve god, than the ser uant is in doing such business as he is commanded to do, skouring the candelsticks, or whatsoever it be. Therefore for gods sake consider the matter. Some of you think, if Christ were here, you would go with him and serve him. I tell you whan you follow your service, and do such things as your master and maistresse shall command you, you serve him as well as if he were here bodily. He is not here bodily now, but his word is here. Domino Christo seruitis, saith Saint Paul, you serve the lord Christ. Therefore I desire you in gods behalf to walk uprightly, and godly. Consyder what god saith unto you, 〈◊〉 qui facit opus domini negligenter, Cursed be he that doth the work of the lord negligently. This scripture pertaineth to you as well as to me. For whā ye do your business negligently you be cursed before the face of God. Therefore consider the goodness of God, that he would have you as well saved as youre masters. Surelye me thinketh it is a great benefit of God, to be a servant. For those that keep houses, must make a count afore god for their family, they must watch and see, that all things be well. But a servant when he can discern what standeth with gods commandments, and what is against it, it is enough for him: but he must know that he ought not to obey his master or mastresse whā thei would command him to do against god, in such a case he may re fuse & withstand them. For it is written, we must more obey unto god, then man: we should not do against god, to please our masters. Again, masters & mistresses, are bound to consider their duties, to pay unto their servants their wages, & meat and drink conuentent. For it is a great sin to defraud y ^e laborer of his wages: for it is writē, y ^e cry of y ^e laborers shall come before y ^e lord, it is a great faut afore god to de fraud thē: but there be some servants which be so wicked y ^e thei will complain w ^t out a cause, whā they cannot have y ^t that they would have, nor bear all y ^e rule thenselves. But I say, it is a great thing for a master to 〈◊〉 his servant: & again y ^t ser uāt which hath his whole wages, & doth but half his work or is a sluggard, that same fellow I say is a these afore god. For like as the master ought to pay the whole `wages, so likewise the servant ought to do his whole work.

Here I might have occasion to show howe man and wife ought to live together, how thei ought to be faithful loving and friendly one to the other: how the man ought not to despise the wise, considering that she is partaker with him of everlasting life. Therefore the mā ought cohabitur, to dwell with her, which is a great thing. Agayne, see how the woman ought to behave her self towards her husband, how faithful she ought to be. Now whan they both yield their duties the one to the other, then they sanctify the name of god, but when they do contrary to their calling, then they slander the holy name of god. Therefore let every man and woman walk in their vocations.

We must have a good and earnest mind and will to sanctify the name of God, for that person that prayeth and desireth of God that his name may be hallowed, and yet hath no will nor pleasure to do it in deed, this is not the right sanctifieng of the name of god: S. Peter teacheth us howe we shall sanctify gods name saying, Conuersationem 〈◊〉 gentes habentes bonam, Have a good & holy conversation, live vprightlye in your calling, so that your light may so shine before men that they may see your good works, and so glorify god.

I will trouble you no longer, it is better a littell well perceived and borne away, then a great deal heard and 〈◊〉 behind. Consider wherefor our savior commaūdeath us to call god our Father, thā afterward way this, 〈◊〉 art heaven. Than come to the petition, hallowed be thy name, way and consider this. For now is the time wherein the name of god should be hallowed. For it is a pitiful thing to se what rule and dominion y ^e devil beareth, howe shameless men be: how the name of god is brought in derision. Therefore let us say from the bottom of our heart Sanctificetur, hallowed, that is to say, lord God thorough thy goodness remove all wickedness, give us grace to live vprightlye. And so consider every word, for it is better one word spoken with good affection then an hundred without it. Yet I do not say this to let you from saying the whole Pater noster, but I say one word well said, is better then a great many else. Kede throughout all the Scripture, and ye shall synde that all faithful men have made, but short prayers, Abraham Isaac, Jacob, David, Hezekiah, our sauieur himself in the garden saith, Pater, si possibile est trāseat à me calix iste. Father if it be possible let this cup pass from me. Thys was but a short prayer. So likewise satnet Stephen saith: Pater, ignosce iilis quia 〈◊〉 quid faciunt. The publicane praying in the temple made but a short prayer saying, propitius esto mihi peccatori, Lord be merciful unto me a sinner. So the thief hanging upon the cross saith, Domine memento mei cum veneris in regnum tuum, Lord remem ber me whan thou comest in thy kingdom: here was not much bablyng: But I speak not this to dissuade you from longe prayer, whan the spirit and the affections do serve: for our savior himself spente a whole night in prayer. Sanctificetur, Hallowed be thy name, that is to say lord remove away thy dishonor, remove away sin, move thē y ^e be in authority to do their duties: move the man and wife to live rightly, move servants to do well. And so it should be a great grief unto us whan we should see anybody dishonor the name of God, in so much that we should cry out, our Father Hallowed be thy name. This one thing bear away with you above all others: cousyder that when we will come to god and talk with him, we must be penitent sinners, we must abhor sin, purpose to leave them, and to live uprightly, which grant us god the Father, Son and holy ghost.

The third Sermon upon the Lord's prayer made by M. Latimer.

ADueriat regnum tuum. Thy kingdom come. This is the seconde petition of the lords prayer. I trust you have not forgotten your. 2. lessons before rehearsed unto you. Fyrste the beginning of the lords prayer, what a treasure of doctrine is contained in every word. Our what it signifieth. Father, what it meaneth: and than this additiō which art in heaven. How many thin ges is to be noted by everyone of those words: and I trust also you have remembered the contents of the first petition Sanctificetur nomen 〈◊〉 , Hallowed be thy name. Here I told you wherein standeth the holiness of his name, & what it meaneth namely we require y ^t his name may be sanctified in us, that is to say, we require that all our conuersati ons may be to the honor of God: which followeth whan we endeavor our selves to do his pleasure, whan we hear his word with great diligence, and earnest reverence, and so walk in the works of our vocation every man whereunto God hath appointed him. And because the word of God is the instrumente and fountain of all good things, we pray to god for the continuance of his word, that he will send godly and well learned men amongst us, which may be able to declare us his will and pleasure. So that we may glorify him in the honor of our visitation, when god shall visit us, and reward everyone according unto his desert.

One thing we must well consider and not forget it, namely that our savior teacheth us to pray and desire of God that his name may be hallowed. Where he paynteth us in our own color, and would have, us to confess our own 〈◊〉 , that we be not hable to do any thing according to gods will, except we receive it first at his hands. Therefore he teacheth us to pray, that god will make us able to do all things according to his will and pleasure.

Adueniat regnum tuum. This is our request. Thy 〈◊〉 come: y ^u father we beseech let thy kingdom come to us. Here we pray y ^t the kingdom of god come not to one only, but to us all. So y ^t when I say this prayer, I require god that he will let his kingdom come to you, as well as to me. Again when you pray, you pray as well for me as for your own selves.

Let thy kingdom come. You must understand that to speak properly, these words are not to be understand of godnes inferior kingdom, of his earthly kingdom, as though it did hange upon our petitions, so that he could not be Lord and ruler over the earth, except we pray for him. No, we pray not for his inferior kingdom to come, for it is come already: he ruleth and governeth all things He is called in scripture Rex regum, The king above all kin ges, Dominus dominantium, the lord above all lords, therefore be reuleth and governeth all things, according to his will and pleasure, as scripture saith, Voluntati eius quis resi stet, who will withstand his will.

So our saulor reporteth saying Pater meus operatur us{que} mo do. My Father worketh hitherto & I work also. what wor keth he? he worketh the works of governance. For at the first beginning he did create all things. But he left them not so. He assisteth them, he ruleth thē according to his will. Therefore our savior doth not teach us to pray for his world lie kingdom to come. For he ruleth already as lord & king yea and all the kings and rulers rule by him, (by his permission) as Scripture witnesseth: per me Reges regnant. Thorough me, that is, by my permission kings do reign: I would wish of god that all kings and potentates in the world would consider this well, and so endeavor themselves to use 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 kings do reign: yet they be so under gods rule, that they can think nothing nor do anything without God's permission. For it is written: Cor regis in manu domini & quo vult vertit illud. The heart of the king is in the hand of the lord, and he turneth the same whether soever it pleaseth him. This is good to be considered, and specially subjects should mark this text well, whan the rulers be hard, and oppress the people, think ever: Cor 〈◊〉 in manu domini. The kings heart is in the governance of GOD. Yet whan thou art led to prison, consider that the governors heart is in the hand of the Lord. Ther fore yield obedience, make thy mone unto GOD, and he will help, and can help. Surelye I think there be no place in scripture more pleasant than this. The heart of the king is in the hand of GOD. For it maketh us sure, that no man can hurt us without the permission of god our heavenly father. For all those great rulers that have been from the beginning of the world till now, have been set up by the appointmente of god, and he pulled them down when it pleased him.

There have been principallye four monarchies in the world, the first were the Babylonians, which had great and many nations vnderneth them: which was gods ordinance and pleasure, for he suffered them so to do.

After those came the Persians, which were great rulers and mighty kings, as it appeareth by stories written of learned men at that time.

Then came the Greeks and toke the dominion from the Persians, and ruled themselves for a while, till they were plucked down.

At the last came the Romaines with their empire, which shall be the last: and therefore it is a token that the ende of the world is not far of. But wherefor were those mighty potentates plucked down? mary for wickedness sake. The Ba bilonians, Persians and Grecians (and a good parte of the Romaines) were caste down for wickedness sake. what were their doings? they would not execute instice: the magistrates were wicked, lofty, and high minded. The subjects taking ensample of their magistrates, were wicked too, and so worthy to be punished together. Therefore the wisdom of god saith, Vidi sub sole in loco iuditii impietatē & in loco iustitiae iniquitatē, in y ^e place where poor men ought to be herd, there I have seen impiety, I have seen 〈◊〉 & 〈◊〉 this I have seen. Yea & in y ^e place of justice, there I have seen bearing and bolstryng. So for these causes sake these great emperors wer destroyed: so shall we if we follow their wicked ensamples. Isaiah that heartye Prophet confirmeth the same, saying: 〈◊〉 vt facerēt 〈◊〉 , & ecce iniquitas, expectaui vt facerent institiam & ecce clam of. I looked that they should execute justice, defend the good, and punish the ill: but there was nothing but crying. This is a great matter (Clamor populi,) the cry of the people: whan subjects be oppressed so that they cry unto god for deliverance, truly god will hear them, he will help and deliver them. But it is to be pitied, that the devil beareth so much rule, and so much prevaileth both in maiestrates and subjects, in so much that 〈◊〉 beareth almost all the rule, not that he ought to do so. For God he is the lawful 〈◊〉 of the world, unto him we owe obedience: but the devil is an usurper, he 〈◊〉 to his 〈◊〉 by craft and subtlety, and so maketh himself the great ruler over the world. Now, he beeynge the great ruler would have all the other rulers to go after him, and follow his ensaumple, which 〈◊〉 happeneth so. For you know there is a common saying Similis simili gauder, Lyke to like: therefore he useth all homely tricks to make all rulers to go after him: yea he intendeth to inueigle even very kings, and to make them negligent in their business and office. Therefore such kings and potentates were pulled down, because they followed the instructions of the devil.

But our Savior speaketh not of such worldley kingdoms, whan he teacheth us to say: Thy kingdom come. For these worldly kingdoms bring us not to perfect felicity, they be full of all manner of calamities and myseries, death, perditions, and distructions. Therefore the kingdom y ^t he speaketh of, is a spiritual kingdom: a kingdom where God only beareth the rule, & not the devil. This king dome is spoken of everywhere in Scripture, and was revealed long ago. and daily God hath his preachers, which bring us to knowledge of this kingdom. Now we pray here that that kingdom of God may be increased, for it is God's felowshyppe, they are God's subjects that dwelle in that kingdom, which kingdom doth consyste in righteousness and justice, and it 〈◊〉 from all calamities and miseries, from death and all peril.

And in this petition we pray that God will send unto us his spirit, which is the leader unto this kingdom, & all those which lack this spirit, shall never come to god. For 〈◊〉 Paul saith, Qui 〈◊◊〉 non habet, non est 〈◊〉 , Who so ever hath not the 〈◊〉 of Christ he pertaineth 〈◊〉 unto him: 〈◊〉 our Sauyoure saith, Regnum dei intia nos 〈◊〉 , The kingdom of God is within you, signifying that those, which have the spirit of God shall be sure of that kingdom: yea it beginneth here in this world with them that be faithful.

The instrument wherewith we be called to this kingdom is the office of preaching. God calleth us daily by preachers to come to this kingdom, to forsake the kingdom of the devil, to leave all wickedness. For customable sinners, those that be not content to leave sin, they pertain not to that kingdom, they are under the dominion of the devil, he ruleth them: like as our savior saith to the Jews: Vos ex patre diabolo estis, The devil is your father. Item, quifacit peccatum ex diabolo est, he that doth sin is of the devil. Therefore by this petition we pray that we may be delivered from all sin and wickedness, from the devil and his power. We desire God that we may be his subjects, which is a very godly and needful prayer.

Further by this petition we be put in remembrance what we be, namely captives of the devil, his prysoners, and bondmenne, and not able to come at 〈◊〉 thorough our own power: therefore we desire God's help and aid, as Christ hath taught us to call him Father: he knew his affection, therefore he commandeth us to call him Father, and to desire his help to be 〈◊〉 out of the kingdom of the devil. Happye are those which are 〈◊〉 this kingdom, for they shall lack nothing: and this kingdom cometh to us by preaching, by hearing of God's word. Therefore those that find scholars to school they are helpers and furtherers toward this kingdom, and truly it is needful that there be made some provision for them. For except schools and 〈◊〉 be maynteined, we shall have no preachers: when we have no preachers, whan we have none which show unto us God's word, howe shall we come to that blessed kingdom which we desire? What 〈◊〉 it whan you have gotten many hundred pounds for your children, and lack gods word? Therefore I say this office must needs be maintained: for it is a necessary office which furthereth to this kingdom, of which our savior speaketh in the gospel to the Jews, saying: Instat regnum 〈◊〉 , The kingdom of God is come nere. Likewise he saith to one, Sequere me, & annuncia verbum Dei, Folow me, and preach the kingdom of god. So ought all preachers to do, they ought to allure every man to come to this kingdom, that this kingdom may be replenished. For the more that be converted, the more is the kingdom of god. Agayne, those that be wicked lyuers, they help to multiply the kingdom of the devil. To this heavenly kingdom our savior exhorteth us, saying: Querite primum regnum Dei & iustitiam eius, & caetera omnia aducientur vobis, Seek first the kingdom of god and his righteousness, and all other things shall come upon you vnloked for. Cast all thy care upon god, as David saith: Iacta super dominum curam tuā. Then our principal study shall be to hear gods word, and whan we have 〈◊〉 it, we 〈◊〉 believe it and follow it, every man in his vocation. Then servants shall yield their obedience to their masters, as god requireth of thē. Thē the parents shall bring up their children in the fear of god. Than the children shall be obedient to their parents. Then subjects shall be obedient to their king and prince, and all his officers under him. So go thorough out all estates, everyone shall live vpryghtely in his calling, than god will bless us, so that we shall not lack necessaries in this world: and than at the ende we shall come to that perfect 〈◊〉 and joy that god hath laid up and prepared for them that study here to live according to his will and commandment. But we must labor and travail as long as we be in this world: we must be occupied. For saint Paul saith: Si quis non vult operari, nec manducet, Who soever will not labor, let him not eat. Likewise David saith, Labores manuum tuarum comedes, & been tibi erit, Thou shalt eat the labors of thy hand, and it shall go well with the. For he that will labor, and is content to travail for his living, god will prosper him, he shall not lack. Lette every man therefore labor in his 〈◊〉 . For so did our Sauioure him self, which came into this world to teache us the way to heaven, and to suffer death for us. Now howe 〈◊〉 he hath ben in his office, it appeareth everywhere. For the Enangeliste saith: I oquebatur Illis de regno Dei, he talked with them of the kingdom of GOD. Mark here he taught them of the kingdom of God: he taught them nothing of the kingdom of this world. For he saith, standing before Pylate, Regnum meum non est de hoc mundo, My kingdom is not of this world. He reigneth by faith thorough his holy ghost, in all those which pertain unto him. He is not an earthly king 〈◊〉 the Jews hope to have their Messias. Therefore whan I fele such motions within me than is it time to call upon God: for such motions come of the devil, therefore I must tun to God, saying: Thy kingdom come moste loving father: help thou, fight thou for me against my enemies, suffer me not to be taken prisoner: let not my 〈◊〉 have the victory over me. So we must call upon god without 〈◊〉 . For you may be sure, we shall never be without battle & travail, and we are not able to withstand our adversary by our own power. Therefore it is most needful for us to call and cry unto him for help: When we do so, than we shall have grace to withstand the devil. For he cannot, neither is he able to strive with God for all his craft. For Scripture saith: Non est consilium contra dominum, No wisdom, no craft can prevail against the Lord: He will help and deliver us whan he seeth his time. For commonly the nature of God is to help whan all man's help is past: whan the 〈◊〉 thinketh himself cocksure, than GOD cometh and subuerteth his wicked intents, as it appeared in our savior himself. For when the devil had brought the Jews to such a madness, that they went and crucified him: whan this was 〈◊〉 , the devil triumphed and made merry: he thought himself sure mough of him. But what was the ende of it? his triumphyng was turned to his own destruction. For Christ hanging upon the Cross, did by his death destroy the power of the devil. So we see howe GOD suffereth the devil for a while, and then when he seeth his time, he cometh with his gracious helpyng hand. But as I told you before, the devil hath many inventions, many impedimentes and lets wherewith he trappeth us. For we see there be a great many gospellers which begun very well and godly, but now the moste parte of them become ambitious and covetous persons: all the world is full of such fellows.

But what than? God will preserve his kingdom: he will wrestle with the deuylles kingdom, and so shall prevail and pull it down to the bottom. Therefore all those which be in the kingdom of GOD must wrestle, strive and fright with the devil: not as the carnal gospellers do, which commonly begin well at the 〈◊〉 , but now having rest and tranquility, and all things going with them, they leave the Gospel, and set their minds upon this naughtye world. Therefore it is good and needful for us to have afflictions and exercises, for as saint Augustine saith. 〈◊〉 Christianorum est veluti semen fructuū Evēgelicorum. For whan one is hanged here, and another yonder, then God goeth a sowyng of his seed. For like as the corn that is cast into the 〈◊〉 , riseth up again, and is multiplied: even so the blood of one of those which suffer for God's words sake, sturreth up a great many: and happy is he to whom it is given to suffer for God's holy words sake. For it is the greatest promotion that a man can have in this world, to die for God's sake, or to be despised and contemned for his sake. For they shalbce well rewarded for their pains and labors. Merces vestra multa est in coelis. Youre reward, saith our Savior, shall be great in 〈◊〉 .

Further whan we say. Adueniat regnum 〈◊〉 . Thy kingdom come, we desire of GOD that there may come more and more to the knowledge of God's word. And 〈◊〉 we desire of GOD to bring those which be come already, to the perfect knowledge of his word, andso to keep them in it still to the very ende, for not he that beginneth, but he that endureth shall be saved.

This kingdom of GOD is double. Regnum gratiae, & regnum 〈◊〉 . The kingdom of grace and the kingdom of glory, honor joy and felicitye. As longe as we be in this world, we be in the kingdom of grace: whan we are gone, than we shall come to the kingdom of glory. For as long as we be here god showeth himself unto us by grace: he ascertaineth us thorough his spirit, of his favor, and so he reigneth within us by grace. But whan we be ones gone, than we shall see him face to face, which we cannot as long as we be here. For he 〈◊〉 himself unto us not soplainly as he doth unto his angels which be with him in the kingdom of glory. Therefore whan we say, Thy kingdom come, we desire of God that he will help us to this perfect kingdom, that he will deliver us out of this troublous world, and give us everlasting rest.

I fear there be a great Humbre in England which if thei knew what they meant in speaking these words, Thy kingdom come, they would never say them. For they ar so given to the world, and so set their mind upon it, that they could be content that there should never be any ende of it. Such worldlings whan they say these words, Thy kingdom come, they pray against them selves. For they desire god to take them out of this world speedily, & yet they have all their delight in it. Therefore such worldlyngs whan they say, Thy kingdom come, either they mock GOD, or 〈◊〉 they understand not the meaning of these words. But we ought not to 〈◊〉 with GOD, we should not mock him, he will not be despised. Quicquid petimus, ardenter petamus, tanquam cupientes 〈◊〉 . Lette us pray heartily unto him, desirous to have the thing wherefor we pray. But the customable impenitent sinner, cannot 〈◊〉 from the bottom of his heart, this prayer. For he would have no ende of this worldly life, he would have his heaven here. Such fellows are not mete to say. Thy kingdom come: for when they do, they pray against them selves. Therefore none can say this petition, but such as be a 〈◊〉 of this world. Such faithful folk would have him to comme speedily, and make an ende of their miseries. It is with the Christians like as it is in a realm, where there is a confusion, and no good order, those which are good, would fain have a parliament. For than they think it shall be better with them, they trust all things shall be well amended. Sommetimes the councils be good, but the constitutions like not the wicked, and so they begin to cry out as fast as they did before. Sometimes the councils be naught, than the good people crieth out, and so they be never at rest. But there is 〈◊〉 parliament that will remedy all the matters, be they never so 〈◊〉 or heavy, it will dispatch them clean. And this parliament will be sufficient for all realms of the whole world, which is the last day. Where our savior himself will bear the rule, there shall be nothing done amiss I warrant you: but everyone as he hath deserved, so he shall have. The wicked shall have hell, the good shall possess heaven. Now this is the thing that we pray for, whan we say, Thy kingdom come. And truly the faithful 〈◊〉 sinners, do desire that parliament, even from the botome of their hearts. For they know that therein reformations of all things shall be had, they know that it shall be well with them in that day. And therefore they say from the bottom of their hearts, Thy kingdom come. They know that there shall be a great difference between that parliament that Christ shall keep, and the parliamentes of this world. For in this world this is the common rule, Quo sceleratior, eo fortunatior, the more wicked, the better luck. Which is a wonderful thing to consider howe it cometh to pass, that for the most part wicked bodies have the best luck: they are in wealth and health: in so much that a man may much marvel at it, as Esdras, David, and other do: specially considering that God curseth 〈◊〉 in his laws, and threateneth them that they shall have none of his benefits. Sinon audieris vocem Domini, maledictus in agro, If thou wilt not hear the voice of the Lord thy GOD, thou shalt be cursed in the field. &c. These be the words of God which he speaketh against the wicked, and it must needs be so, but yet we see by experience daily the contrary. Wherefore doth God suffer the wicked to subuerte his order? the order is, that those which do welle, shall receive good things at gods hand, they shall be blessed, and all things shall go welle with them. Now, howe chanceth it, that we see daily the wicked to be blessed of God, to have and possess his benefits, and the good to be cursed? which is a wonderful thing.

GOD the almyghtie, which is moste 〈◊〉 , yea the truth it self, doth it not without a cause. One cause is, that it is his pleasure to show his benefits as welle unto the wyeked as to the good. For he letteth them have their pasty, ne here, as it is 〈◊〉 : Solem 〈◊◊〉 sinit super iustos & iniustos, He letteth his 〈◊〉 shine as well over the wicked as over the good. And I telle you this is for the exercise of those, which serve GOD with godly living: they are promised, that it shall go well with them, and yet have they all the ill. This maketh 〈◊〉 to think that there is another world, wherein they 〈◊〉 be rewarded: And so giveth them 〈◊〉 to 〈◊〉 and 〈◊〉 for the other world, where as otherwise they would forgette GOD, if they should have all things according to their hearts desire, as the wicked have, which in very deed do forgette God, their mind 〈◊〉 so occupied with other 〈◊〉 , that they can have no leisure 〈◊〉 inquire for God or his kingdom. Agayne, he 〈◊〉 them to turn his 〈◊〉 , to the intent that they may be brought to 〈◊◊〉 when they see his great goodness 〈◊〉 unto them in that not 〈◊〉 all 〈◊〉 wickedness he 〈◊◊〉 to enjoy the good things of the 〈◊〉 . And so by his 〈◊〉 he would 〈◊〉 them occasion to leave 〈◊〉 and 〈◊〉 . As S. Paul saith 〈◊◊〉 read poenitentiā adducit. The goodness of god allureth 〈◊〉 to amendment of our life, but whan they will not amende, then 〈◊〉 sibi ipsis 〈◊〉 in 〈◊〉 irae they heap up to 〈◊〉 the wrath of god in the day of wrath.

Now you have heard the causes, wherefor god suffereth the wicked to 〈◊〉 his gifts. But I would will and desire you moste heartily for gods sake, to consider that the judgment of GOD at the latter day shall be right, according unto justice. It will then appear who hath been good or bad. And this is the only comeforte of all 〈◊〉 people, that they know that they shall be delivered from all their troubles and vexations. Lette us therefore have a besyre that this day may come quicklye: let us hasten GOD forward: Lette us cry unto him day and night: Adueniat regnum tuum, moste 〈◊〉 father, thy kingdom come. Saint Paul saith, Non veniat dum nisi veniat defectio. The Lord will not come till the swaruyng from faith cometh, which thing is already done and past: Antichrist is know̄ throughout all the world. Wherefore the day is not far of. Lette us beware, for it will one day fall upon our heads. Saint Peter saith. Finis omnium appropinquant, The ende of all things draweth very nere. Yfs. Peter said so at his time, how much more shall we say so? For it is a longe time sense Saint Peter spake these words. The world was ordained to endure (as all learned men affirm and 〈◊〉 it with scripture) syre thousand year. Now of that number there be paste five thousand fyftie two, so that there is no more left but four hundred and forty eighte. And furthermore those days shall be shortened, it shall not be full syxe thousand year, Nam abbreuiabuntur dies propter electos, the days shall be shortened for the elects sake. Therefore all those excellent learned men, which without doubt God hath sent into this world in these latter days to give the world war nyng: all those men do gather out of Scripture that the last day cannot be far of. And this is moste certain and sure, that whansoeuer he cometh, he cometh not to timelye, for all things, which ought to come before are past now. So that if he come this night, or tomorrow, he cometh not to early. Therefore good people let us make ready towards his coming. And though he cometh not at this time, yet let us make ready. For we are not sure whan we shall be called to make 〈◊〉 before the Lord. All good and godly people sense the world began 〈◊◊〉 to make ready towards this day But O Lord howe 〈◊〉 and 〈◊〉 , yea and howe careless we be. Therefore it will be like as he saith, Cum 〈◊〉 pax & 〈◊〉 , Whan they say, all thing is well and quiet, Tunc repentious 〈◊〉 illis interitus, than they shall be suddenly taken and 〈◊〉 , like as Dives epulo, that rich glutton did: 〈◊〉 eat and drank, he built a new barn, for the old was to little for him. Than he said to himself. Now my soul, Now be merry and take thy pleasure: for thou 〈◊〉 riches 〈◊〉 for many years. But what said God? what said he? 〈◊〉 , hac 〈◊〉 . Thou 〈◊〉 , this night they will fetch thy soul from thee: whose shall those riches be then, which thou haste heaped up? And so shall all those be taken and trapped like this epulo, which will not make ready, which 〈◊〉 the warnynges of God: they shall be taken so suddenly to their 〈◊〉 woo. For Scripture giveth warning unto everyone, saying: Sicut in diebus Noeh. &c Like as in the days of Noeh, they will eat and drink, and mary. &c. To eat and to drink, and marry is godly and lawful: but to do it otherwise then god hath commanded, it is wicked and damnable. To eat without thanksgeuyng, or to eat either man's flesh, or to play the glutton, more than 〈◊〉 nature, this is wicked. Item to marry upon other respects then god hath appointed & expressed in his moste holy laws, is wicked and damnable. Els Honorabile coniugium inter omnes, Marriage is honorable amongst all men, but to marry for wantonness sake that is wicked. Viderunt filii Dei fili as hominū, The somes of God saw the daughters of men, This did Noch rebuke in his time, but they laughed at it: he prepared the ark, and went into it: at the length the floods fell upon their heads. Sicut in diebus Loth. As in the days of Loth, What did they? Ingressus es aduena. Thou art come 〈◊〉 a stranger; regarding nothing gods word which was shown unto them thorough that good man Loth, they were wicked, whormongers, drunkards, covetous persons. But what followeth: What followeth (I say?) consider the 〈◊〉 . The fire from heaven fell upon them suddenly and consumed them all. At nos non sum{us} in tenebris: we be not in darkness, we have the word of god, we know what is his will. Ther fore lett us watch, for he will come like a thief in the night, happy are we if he shall find us watchyng.

This is the effect of this 〈◊〉 , wherein we desire that god will send down faith from heaven, that he will continue in me my faith and every man's, so that we may be rea die to go with him whan his kingdom shall come.

Now as many as pertain to this kingdom of god shall have one propertye amongst other things. They shall have an earnest mind and steadfast purpose to leave sin, according to S. Paul's saying: Ne regnet igitur peccatum in vestro 〈◊◊〉 , Let not sin therefore reign in your mortal bodies. God's kingdom shall reign in us, and not the devils. Therefore when the devil tempteth thee, with stand him, give not over, let him not have the victory: as for an ensample. When thou seest a fair woman, an ill desire riseth up in thy 〈◊〉 towards her, this lust is of the devil, call therefore for help, let him not occupy thy heart, then surely god will help: For he hath promised. Nulla condemnatio 〈◊〉 qui 〈◊〉 in Christo. There is no condemnation to such as are in Christ Jesus, When we do not allow sin 〈◊〉 agree unto it. Therefore dispose youre selves so to live according unto his will: which can and will preserve us from the 〈◊〉 , and bring us into his kingdom. which grant us god the Father, god the Son and god the holy ghost.

The fourth Sermon of M. Latimer made upon the Lord's prayer.

FIat voluntas tua,) thy will be done. After this form our savior a perfect schoolmaster taught Christian people to pray. Our father which art in heaven, thy will be done. And here he teacheth us two things as he did afore in the other petitions. Fyrst he teacheth us to understand what we be of our selves namely nothing at all, not able to do any thing pleasant unto god: and so he 〈◊〉 us down, cutteth of our combes, bringeth us low, which elles 〈◊〉 be proud, as though we could do somewhat, y ^t we cannot do in deed, like, as these merits mongers do, which esteem themselves after their merits, think themselves perfect: in so much that their works shall not only help themselves, but also others: therefore they take in hand to sell them for money. These fellows know not themselves, and therefore they do contrary unto this petition. Where our savior 〈◊〉 us that we can do nothing of our selves. They (contrary to that petition) will do all things alone, and with their merits bring to pass all matters. But our savior contrary to that teacheth us two things in this petition. Fyrste he pulleth down our stomachs, and teacheth us to know our selves. Secondarely he showeth us what we shall do, namely, call upon god our heavenly father that he will help us, that we may be able to do his will. For of our own selves we are not able to doc anything acceptable unto him. And this is a good doctrine which admonisheth us to give all praise unto God, and not to ascribe it to our own selves. For so dyede saint Paul when he said, omnia possum in eo qui comfortat me. I am able to do all things that pertain to God's honor and glory, thorough him that strengtheneth me, he said not, thorough mine own self: but thorough GOD which helpeth me. And here appeareth the right humiliation, and lowlynes, which our sausour teacheth us in this petition. For he would have us to know our own impossibilitye and unableness to do any thing. And than again he would have us to call for aid and help to God, therefore he teacheth us to say, A du eniat regnum tuum, Thy kingdom come. So that though we be not able thorough our own selves to do any thing, yet whan we call upon him, he will help. For Christ knew his fathers will and loving affections towards us: he knew that he would help us. For he was a perfect schoolmaster, else he would not have commaū ded us to pray: Fiat voluntas tua. Thy will be done. Here we must understand that the will of god is to be considered after two sortes. First, as it is omnipotent, vnsercheable, and that cannot be known unto us. Now we do not pray that his will so considered be done. For his will so considered is and ever shall be fulfilled, though we would say nay to it. For nothing either in heaven or in earth is able to withstand his wille. Wherefore it were but folye for us to pray to have it fulfilled otherwise then to show thereby that we 〈◊〉 our consent to his will, which is to us unsearchable.

But there is another consideration of God's will, and in that consideration, we and all faithful Christians desire that it may be done. And so considered, it is called a revealed, a manifested, and declared will: and it is opened unto us in the Bible in the new and old testament. There GOD hath revealed a certain wille, therefore we pray that it may be done, and fulfilled of us. This will was opened by Moses, and the holy prophets: and afterward by our Savior himself and his apostles, which he left behind him to that ende, that they should instruct the world and teache them his will: which Apostles have done according to their masters commandment. For they not only spake it, but also wrote it, to that ende that it should remain to the worlds ende. And truly we are much bound to god, that he hath set out this his will in our natural mother tongue, In Eng lishe (I say) So that you may not only bear it, but also rede it yourselves. which thing is a great comfort to every Christian heart. For now you can no more be dcceiued, as you have been in times paste. whan we did bear you in hand that poperye was the word of God: which falsehood we could not have brought to pass, if the word of God, the Bible, had been abroad in the common tongue. For then you might have perceived yourselves, our falsehood and blindness. This I speak to that 〈◊〉 , to 〈◊〉 you to thankfulness towards him, which so lovingly provideth all things necessary to our salvation.

Now to the matter, almighty God (I say) set out 〈◊〉 will by Moses and his Prophets, and this will is 〈◊〉 in certain laws, which laws god commandeth that we should keep ever before our eyes, and look upon them, as in a glass, and so learn to order our lives according unto the 〈◊〉 . And in case that a man swerve from the same; and so 〈◊〉 into the danger of damnation, God revealed further his will 〈◊〉 to remedy the matter, namely by repentance and saith. So that whosoever from the bottom of his heart 〈◊〉 sorry for his sins, & studieth to leave them & live uprightly and then believeth in our 〈◊〉 , confessyng that he came into this world to make amends for our sins: this man, or woman, shall not perish, but have forgiveness of sins, and so obtayn everlasting life. And this will God reueleth specially in the new 〈◊〉 , where our 〈◊〉 saith. Qui credit in me, habet vitam aeternam, Whosoever believeth in hath everlasting life, where we learn that our Savior is ordained of god to bring us to heaven, 〈◊〉 we should have been all 〈◊〉 world without ende. So that in this prayer when we say Thy will be done. We desire of God that he will help and strenghthen us, so that we may keep his holy laws and commandments. And then again we desire of him that he will indue us with the gift of faith, so that we may believe that all those things which we do contrary to his laws be pardoned and forgiven unto us thorough his son for his passions sake. And further we desire him that he will fortify & 〈◊〉 us, so that we may with stand the devils will and our own, which fight against gods will. So that we may be able to bear all tribulations and afflictions willingly and 〈◊〉 for his sake. This is the simple meaning of this petition, when we say, Thy will be done I will go a little further, and show you some what more of it, yet I entende not to tarry long, for I am not very well at ease this morning, therefore I will make it short.

I have said no we many times, and I say it yet again, Quod petimus ardenter 〈◊〉 tanquam cupientes habere, whatsoever we desire of god, let us desire it from the botome of our hearts: but I fear me, there be many which say this 〈◊〉 and yet cannot tell what they say, or at the least their hearts ar contrary disposed unto it. Such people I exhort on gods behalf to consider their duties, to consider that god will not be 〈◊〉 withal, he will not be derided. We laughe god to scorn when we say one thing with our mouthe, & think another thing with our herts. Take this for an ensāple. Our rebels which rose about 〈◊〉 . yere ago in Norfolk & 〈◊〉 , they considered not this 〈◊〉 , thei said it with their lips only, but not with their hearts. Almighty god hath revealed his will as concerning magistrates, how he will have them to be honored and obeyed. They 〈◊〉 utterly bent against it, he 〈◊〉 this will in many places of the 〈◊〉 : but specially by s. Peter where he saith. Subd re estore nimis, humanae creaturae that is thus much to say in effect, Be ye subject to all the common laws made by men of authority, by the kings 〈◊〉 and his most honorable council, or by a common parliament, be subject unto them, obey them 〈◊〉 god. And here is but one 〈◊〉 , that is, against god. When laws are made against God and his word, then I ought more to obey god then man. Then I may refuse to obey, with a good conscience: yet for all that I may not rise up against the magistrates, nor make any 〈◊〉 . For if I do so I sin damnablye: I must be content to suffer whatsoever god shall lay upon me, yet I may not obey their 〈◊〉 laws to do them. Only in such a case, men may refuse to obey, else in all the other matters we ought to obey. What laws soever they make as concerning 〈◊〉 things we ought to obey, and in no wise to rebel, although they be never so hard, noisome and hurtful: our duty is to obey, & commit all the maters unto god, not douting but y ^t god will punish them when they do contrary to their office & calling. Therefore tarry till god correct them, we may not take uponvs to reform them. For it is no part of our duty. If the rebels (I say) had considered this, think you they would have preferred their own will afore gods will? For doing as they did they prayed against thenselves. But I think y ^t ignorance was a great cause of it, truly I think if this had been opened unto thē they would never have takē such an enterprise in hand. and here we have occasiō to consider how much we be bound̄ unto god y ^t he openeth unto us his word so plainly, & 〈◊〉 us so truly, how we should behave our selves towards y ^t 〈◊〉 & their laws: but for all y ^t I fear there be some of us which little regard their laws & statutes, such despisers of magistra tes when they pray, they pray against 〈◊〉 . There be laws made of dyete, howe we shall feed our bodies, what meat 〈◊〉 shall 〈◊〉 at all times, and this law is made in policy (as I suppose) for vitailes sake, that fish might be uttered as well as other meat. Now as long as it goeth so in pollicye, we ought to keep it. Therefore all, except those that be dispensed with all, as sick, impotent persons, women with child, or old folks, or licensed persons, all the rest ought to live in an ordinary obedience to those laws, and not do against the same in any wise. There 〈◊◊〉 made of apparel how we shall cover our nature. Is there not many which go otherwise then god and the magistrates come maunde them to go? There is made a law for 〈◊〉 , how we shall recreate our bodies: (For we must have some recreation because of the weakness of our nature.) In that law we be inhibited cardyng, dicyng, tablyng, and boulyng, and such manner of games, which are expressed in the same 〈◊〉 : you may read it, and you ought to read it, and to know the acts. For how can you keep them when you know them not, every faithful subject will not disdain to 〈◊〉 the acts and the kings majesties proceedings, so that he may know what is allowed or forbidden in the same acts. And I myself rede the acts, for it is mete so for us to do. Now again this is a great matter that God is so kind towards us, that he disdayneth not to reuele his will, what order we shall keep in our diet, 〈◊〉 our refreshing and garments. Therefore it is most mete for us to live in subjection, and not to prefer our own will before gods will. For when I do stubbornly against those acts set out by our natural king and his most honorable counselors, than I prefer my will afore God's will, and so 〈◊〉 damnably. These things ought well to be noted: for it is not a 〈◊〉 matter, there hangeth damnation or salvation upon it. Therefore (as I said before) it is good to know the laws, and I call him a good man, and her a good womā that are content to be ruled by the laws, and so declare their subjection and obeoience unto GOD and the magistrates. There be some men that say, when the kings majesty him self 〈◊〉 me to do so, then I will do it, not afore, this is a wicked saying, and damnable. For we may not so be excused. Scripture is plain in it, and she weth us that we ought to obey his 〈◊〉 having authority from the king, as well as unto the king himself. Therefore this excuse will not nor cannot serve afore GOD. Yet let the magistrates take he de to their office and duties. For the magistrates, may not 〈◊〉 all things according to their pleasures and minds, they have authority of GOD to do well, and not harm: to edify and not to destroy: to 〈◊〉 the wicked & obstinate, and to comfort those which live well and godly, to defend the same from wrong and injuries of the wicked. So it appeareth that everyone in his order in his degree and calling ought to do the will of god, and not our own will and pleasure. Thys is our duty, happy are we if we do it in deed. O that men in authority would consider whereunto God hath ordained them. Saint Paul saith, The magistrate is Vltor ad iram, He is God's ordinary 〈◊〉 to punish malefactors and ill doers, god saith, Mihi vindictam ego 〈◊〉 , I will avenge myself saith God, and so he doth by 〈◊〉 magistrates. For that is his ordinary way where by he punisheth malefactors. But magistrates must take heed they go no further then god alloweth them to do: If they do, they themselves shall be punished. As there be many ensamples in Scripture whereby 〈◊〉 how 〈◊〉 god hath punished wicked magistrates. In summa. s. Peter giveth a rule not only unto the magistrates, but also unto the subjects, saying: Haec est voluntas Dei, vt obcuretis os ad 〈◊〉 been agendo, it is the will of god (saith Peter) that you with your good godly and honest conversation shall stop the mouthe of your adversaries. What called s. Peter well doing? well doing is to live according to gods laws and 〈◊〉 . God's commandment is that we shall obey magistrates: therefore those which disobey and trasgresse the laws of the magistrates they do not according to gods will and pleasure: 〈◊〉 do but 〈◊◊〉 , they 〈◊〉 not the mouthe of the adue saries ( 〈◊〉 S. Peter would have them to do) but they give 〈◊〉 occasion unto the wicked to 〈◊〉 and 〈◊〉 the holy word of God. S. Peter would have us to stop their mouthe with well 〈◊〉 . Many 〈◊〉 en whan they have been 〈◊〉 of preachers 〈◊〉 of 〈◊〉 wicked 〈◊〉 , they have gone about to stop 〈◊〉 monthe with daunderous words, this stopping is 〈◊◊◊〉 . 〈◊〉 . Peter 〈◊〉 have us to stop with well doing. Now 〈◊〉 magistrates not be spoken ill of, and reproved of preachers? Let them do well. Likewise saith S. Paul of the subjects Vis non timere potestatem benefac & habebis laudem. Wilt thou not fear the higher power? do 〈◊〉 thou shalt be commē ded. Now evē as it is with the 〈◊〉 sword, so is it with the spiritual. There be some men which cannot away withal if they be rebuked: they cannot bear when the preacher speaketh against their wickedness, unto them I say: 〈◊〉 non timere predicatore benefac, will you not be rebuked of the preacher? thē do well, leave of your couctousnes, your am 〈◊〉 , your yrefulnes, vengeance, and malice, your lechery and 〈◊〉 , your bloudsheading and such like sins, leave them, amend your life, or elles the preacher according to his office will rebuke and reprove you, be you never so great lords or Ladies: he will rub you on the galle. For a good and godly preacher can do no less seeing god dishonored, per ceiuing him to be blasphemed 〈◊〉 will to be neglected and not executed of them that ought withal their study and endeavor to apply them selves that his will might be done. For he is well worthy, he is the lord, he created heaven and earth, and is therefore the right natural lord over it. But for all that, the 〈◊〉 is lord more than he is, not by right or inheritance, but by conquest, by usurpation, he is an usurper. God (as I said before) is the natural & lawful lord over the earth, because he made it: yet it pleased his 〈◊◊〉 to make mankind, as ye would say liefetenant over it, so that mankind should bear the rule over the 〈◊〉 . Therefore GOD said unto him: Dominaris, be ruler over it. Item replete 〈◊〉 & 〈◊〉 illam. Also replenishe the earth and subdue it. Here Adam and his wife and so all his posterity were by god made rulers over the exth, as gods high debities or his liefe tenantes. So as concerning gods ordenance mankind was the lawful inheritor of this kingdom. But now 〈◊〉 in the devil with his 〈◊◊〉 and with his false suttelties: he inueigled first the 〈◊〉 ; and afterward the man, persuadyng them to transgress gods holy 〈◊〉 mentes: with which 〈◊〉 doing they lost the 〈◊〉 of god, and their dignities: and so the devil thorough his 〈◊◊〉 substituted himself as an usurper or conqueror: and so he is a 〈◊〉 , non per fas, sed nefas, not laufully, but wrongfully. Though he did say to our savior showing him all the king domes of the world, Cuicun{que} volo do 〈◊〉 , I may give 〈◊〉 to whom soever I will. He lieth falsely, god will destroy him at the length for at his 〈◊〉 and lies, they shall not save him. Yet for all 〈◊〉 , he is a great ruler. For this is most certain and true, a great 〈◊〉 more do the will of the devil, thā of god, whatsoever they babble with their mouths, loke upon their works, and you shall find it so. For all proud persons, all ambitious persons, (which be ever clymyng up, and yet never be well) all such do not 〈◊〉 will of god, and therefore pertain not to his kingdom: all 〈◊〉 rebellious persons, all quarellers and wranglers, all bloudsheders, do the will of the devil, and not gods will. God saith: Mihi vindictam ego retribuam. I will avenge myself, which he doth thorough the magistrate, and whan the magistrate is slack, he doth it himself. Now those yrefull 〈◊〉 persons that hate their neighbors, they do not the will of god, but of the devil. Also these suttell, deceitful persons, which have no conscience to 〈◊〉 and beguile their neighbors, that care not for breaking their promises, nor are not ashamed to utter false ware, they pertain all to the devil. Item these that will not make restitution of gooddes ill gotten, they serve the devil: Scripture saith: Qui peccat ex diabolo est. Who soever sinneth is of the devil, which is a very hard word to be spoken of the holy ghost, and a fearful word, able to withdraw us from sin, if we had any fear of god in our hearts. Amongest those may be noumbred all slothful persons, which will not travail for their livings, they 〈◊〉 the will of the devil. GOD byddeth us to 〈◊〉 our living with labor: they will not labor, but go rather about a begging, and spoil the very poor and nedye. Therefore 〈◊◊〉 beggars are thieves before GOD. Some of these valiant 〈◊〉 , when they came to my house I commoned with them, burthenyng them with the transgression of gods laws. Is this not a great labor (say they) to run from one toune to another to get our meat: I think we labor as hard as other men do. In such wise they go about to excuse their unlawful beggary and 〈◊〉 : but such idle lubbars are much deceived. For they consider not that such labor is not allowed of god. We must labor so as may stand with godliness, according to his appiontment: cls thieves, which rob in the night time, do they not labor? ye sometimes they labor with great care, peril, and danger of their lives. Is it therefore godly, because it is a labor? No no, we must labor as god hath appointed us every man in his estate. Further these drunkards which abuse the gifts of god. Item these lecherers and who or 〈◊〉 , that live in adultery: These violaturs of holy matrimo nye which line not according unto gods laws. Item these swearers, for 〈◊〉 , liars, all those do not the will of god. Therefore it is to be lamented of every christen heart, when they see howe many servants the devil hath, and god so few: But all those which serve the devil are rebels against God. God was their lord, they swerve from him thorough wicked living, and so become servants of the devil. Therefore those Christian people that have a desire to live after gods will and commandments, they live amongst the wic ked even as it were amongst the rebels. They that dwelled in Norfolk or Deuonshtere at the time of rebellion, they which were faithful to their king and prince, howe think you they were entreated? full miserably god knoweth: either they were constrained to help their wicked purposes, or else they must suffer all calamities which could be devised. Even so shall all those be entreated which intend to live well, according to gods commandments. For the rebels that is, the wicked which have forsaken their lord god, and taken the devil to be ruler over them, they shall compel them to follow, or else to suffer all calamities and miseries. And so shall be verified the saying of our savior Christ. Non veni vt mittā pacem sed gladiū. I am not come (saith he) to send peace, but the sword. which is in deed a strange saying, but it hath his understanding: god is a god of peace and concord he loveth unity and concord: but when he cannot have peace, by the reason of the devil, than he will have the sword: that is to say, 〈◊〉 loveth unity, he would have us all agree together: but because of the wicked we cannot. Therefore he will father have us to choose the sword, that is, to 〈◊〉 and withstand their wickedness, then to agree unto them. And therefore this doctrine is called a seditious doctrine: but who are those rebels? even they them selves which call this doctrine seditious: they themselves (I say) are traitors against GOD. Wherefore our savior seeing he can have no peace with the wicked. he will have us rather to withstand their wickedness, and so bring them to reformation: and this is the cause wherefor he will have his flock segregated from the wicked.

Therefore let us pray unto god our heavenly father, 〈◊〉 voluntas 〈◊〉 , Thy will be done. This is the prayer of all Christian people, which have a will to do gods will: but those impenitent sinners which are not yet weary of their sins, do never pray, for though they say the words, yet it is to no purpose, they say them without understanding, therefore it is but lyplabor, it is no prayer, it is but the devils service. For a man may serve the devil with saying the Pater noster, when he saith it w ^t a defiled mind. Let us therefore order our selves so that we may say it worthily as it ought to be. Let us lay away all wickedness and ill living, so that we may say from the bottom of our heart. Our father which art in heaven, Thy will be done. And so did Susanna that godly woman: So did lady Judith: So did Queen Esther. So did all good saints of god. And though this prayer was not made at that time, by the reason they were a great while 〈◊〉 Christ's coming:) yet they had this prayer in effect. For they believed in almighty god: they believed in Abrahames seed, which was promised: which saith stood them in as good stead, and they were as well saved thorough that same belief as we now thorough our belief. For it is no difference between their belief and ours, but this: They believed in Christ which was to come, and we believe in Christ, which is come already. Now their belief served them as well as ours doth us. For at that time God required no further at their hands, than was opened unto them: we have in our time a further and more perfect knowledge of Christ then they had. Now Susanna whā the judges (the same wicked men) came unto her, and moved her with fearful 〈◊〉 to do their willes, that is, to sin against god in doing that filthy act of lecherye: (for the same wicked Judges bare a wicked 〈◊〉 love towards her:) think you not she resorted vn to god? Yes yes, without doubt, she said these words in effect. Pater noster, Fiat voluntas tua. Our father, thy will be done, and not the will of the wicked men. Therefore she putting her hope and trust in god, having a respect that his will might be done, and not the devils will, god, which is ever true, 〈◊〉 not fail her, for you know how she was delivered thorough young Daniel. This is written to our instruction: For he is now the self same god that he was at time: he is as 〈◊〉 as he was, he is as ready as he was, she was in anguish and great distress, she sought to halow his holy name: therefore he 〈◊〉 help her, he suffered her not to perish. 〈◊〉 certainlye he will do unto us too. Therefore whā 〈◊〉 be in trouble let us halow his name, and then we shall find his help like as Susaune did.

In such wise did Judith whan she was provoked of Holofernes to do wickedly. She sought rather to sanchfye gods name, to do his will, then the will of the devil, therefore God gave her such a 〈◊〉 victory. So did queen 〈◊〉 , whā Hanian that wicked fellow had power over her: she committed all the matter unto god, with 〈◊〉 and prater. But S. Peter what did he? Mary he forgot his 〈◊〉 noster, for 〈◊〉 there came but a 〈◊〉 wenche asking him: art 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 forgot 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 have said, Pater noster. Fiat volun tas tua. Our father, Thy will be done. I am ready to suffer for thy sake whatsoever thou shalt lay upon me. but he did not so he 〈◊〉 himself. What did our savior? he turned back and looked upon him. Happy was Peter that our savior 〈◊〉 ked upon him again, for it was a gracious token.

Judas that false man that traitor, forgotte this same peti tien, and remained so in his error still to the ende. Surelye he was a sorrowful and a heavy man in so much that he made restitution. He was much better than a great many of us be, which whan they have injured and wronged poor men, will make no restitution. I tell you truth, Judas was much better than such fellows be. Poenitentia ductus, saith the text, but he lacked faith. And so between Peter and him, which wer both two sorrowful mē, this was y ^t difference. 〈◊〉 had faith, Judas lacked it: 〈◊〉 he was exceeding sorrowful for his wickedness, in so much that he went and hanged himself, therefore he forgot this petition. So likewise all voluntary sinners, all unrepentant sinners, none of them all 〈◊〉 this petition as they ought to do: they say it not worthily nor profitably. For they have no will to do his will, their will is to do their own will and pleasure. But above all things these questmongers had need to take hede: for there all things go eth by oath. They had need to say: Our father, thy will be done. For they shall be moved to do this and that which is against God. They must judge by their oath, according to conscience, guilty or not guilty. Whan he is guilty, in what case are those which say, not guilty? Scripture doth show what a 〈◊〉 it is, whan a man is a malefactor, and the quest mongers justify him, and pronounce him not guilty, saying: Et qui iustificat impium, & 〈◊〉 condemn nat iustum, ambo abhominabiles coram 〈◊〉 , He that 〈◊〉 the wicked, and he that condemneth the just man, they are both abhominable before the lord. Who is 〈◊〉 ? he that doth not the will of god, the will of god is, that the wicked should be punished. I myself did ones know where there was a mā slain of another 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 every man had a 〈◊〉 for his good will: and so this open mankiller was pronounced not guilty. Lo, they sold their souls unto the devil for. v. shillings. For which 〈◊〉 Christ suffered death. And I dare 〈◊〉 except they amend & be forye for their faults, they shall be damned in hell 〈◊〉 without ende. They had clean forgotten this petition, Thy will be done. For they did the will of the devil. It had been a good deed to cut of their crounes by their necks to the ensample of all other. Therefore (I say) these questmongers had need to say: Our father which art in, heaven; Thy will be done For truly it is marvel y ^t this realm synketh not 〈◊〉 to hell hedlong, what perjuries, swearing, cursyng is everywhere in every corner? Therefore (I say) we had need to pray earnestly, that gods will may be done. And we should be con tent to lose our lives for righteousness sake. For he y ^t loseth his life for because he will not agree to the 〈◊〉 of god, he seeketh that gods will may be done. Happy is that man, for he syndeth his life, he loseth it not. For Christ will be his keeper.

Joab that great and valiaunte capitaine, he knew well enough when David sent unto him good Urias, with letters: he knew (I say) that the kings will was against gods will, yet he looked thorough his fingers, he wynked at it, he would rather do the wicked will of the king, than the will of God.

Of such 〈◊〉 there be a great number, which care not for the honor and will of god. These chaplaynes about the king and great men, had need to say: 〈◊〉 voluntas tua, Our father, Thy will be done, but they are very slow and slack: they wink commonly at all matters be they never so 〈◊〉 . They be Capellani ad manus. They will not 〈◊〉 mundum de peccato they dare not rebuke the world of sin: they dare not do as the prophet commandeth unto them to do, whan he saith: Audiant montes 〈◊〉 domini, let the 〈◊〉 hear the judgments of the lord, 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 tell thē their faults. But great mē cannot suffer that, to be so rebuked, their chapleins must be faught a discretion, if they will go so to wurke. They 〈◊〉 commonly magistrates should be brought out of estimation, if they should be handled so. Syrs, I will tell you what you shall do to keep your estimation and credit: do well, handle uprightly and indifferently all matters, defend the people from oppressions, do your office as god hath appointed you to do, whan you do so (I war rant you) you shall keep your estimation and credit. And I warrant you again, the preacher will not strike nor cut you with his sword, but rather praise you and commend your weldoings. Els whan you do naught and wickedly, oppress the poor, and give false judgments: whan you do so, that is negodly preacher that will hold his peace, and not strike you with his sword, that you smoke again. But it is commonly as the scripture saith, Laudatur impius in desideriis animae 〈◊〉 . The wicked is praised in the desires of his wickedness. Chaplains will not do their ducties, they will not draw their swords, but rather flatter, they will use discretion: But what shall follow? Mary they shall have gods curse upon their heads for their labor: this shall be all their gains that they shall get by their flatterings.

An other scripture saith: Qui po estatem exercent hi benefi cia vocantur. The great and mighty men be called benefactors, weldoers, but of whom be they called so? Mary of 〈◊〉 terers, of those which seek not to do the will of God, but the pleasures of men.

S. John the Baptist that hardy knight, and excellent preacher of god, he said this petitiō right with a good faith. Our father Thy will be done. Therefore 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 hot a stomach in gods quarrel to defend gods honor & glory? But our 〈◊〉 what do they now a 〈◊〉 ? Mary they wink at it, they will not displease: for they seek 〈◊〉 , they seek benefices, therefore they be not worthy to be gods officers. Isaiah that faithful minister of god, he is a good plain fellow, he telleth them the matter in plain, saying: Argentum tuum versum est in 〈◊〉 , principes tui infidels, socii furum, Thy silver is turned to dross, thy princes are unfaithful, and fellows of thieves. he is no flatterer, hetelleth them y ^t truth. Thy princes said he, are 〈◊〉 subuerters of justice. This Isaiah did: for he had respect to gods word, he perceived 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 fervent to promote the honor and glory of god, to admonish the great and the small to do the wit of the lord. I pray god they may be as fervent as our savior 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 heavē (that is to say) you are no more desirous to eat your meat when you be a hongry, then I am to do my fathers will which is in heaven. By what occasiō our savior saith these words you shall perceive whā you consider the circumstances, I pray you read the chapter it is the. 4. of John. The story is this. He sendeth his disciples to a toune to bye meat (where it appeareth that our savior had money:) after their departure he setteth him down, which was a soken that he was a weary, and I warrant you he had never a cusshyne to lay under him. Now as he was syttyng so, there come meth a womā out of the toune to fateh water: he or syred her to give him drink. She made answer: will you drink 〈◊〉 whi cheam a Samaritain? So they wēr 〈◊〉 in their talk: at y ^t length he bad her go cal her hus bād, she made answer, I have no husband, y ^u sayest well said our savior, for y ^u hast had 5. & this y ^t y ^u hast now, is not thy husband: & so he revealed himself unto her.

〈◊〉 men peradventure will say: what meaneth this that our 〈◊〉 talketh alone with this woman. Answer, his humility and gentilnes is shown herein. For he was consent to talk with her, being alone, and to teach her the way to he uen. Agayne some men may learn here not to be so 〈◊〉 in their judgments: that when they see 〈◊〉 persons talk together to suspect them. For in so doing they might 〈◊〉 our savior himself. It is not good, it is against the will of god to judge rashly, I know what I mean. I know what vnhay py tales be abroad, but I can do no more but to give you war ning. Now y ^e woman went her way into y ^e city making much 〈◊〉 how she had found the Messiah, y ^e savior of the world: in so much y ^t a great many of the Samaritaines came out unto him. Now as y ^e woman was gone, y ^e disciples desired him to eat, he made thē answer. Ego aliū cibum habeo, I have other meat: thā they thought somebody had brought him some 〈◊〉 at y ^t length he breaketh out & saith. Hic est cibus mcus vt 〈◊◊〉 is 〈◊〉 quod misie me, I am as desirous to do my fathers will, as you be of meat & drink. let us now for gods sake be so desirous to do the will of god, as we be to meat and drink, let us indeuor our selves to keep his laws & commaū dement, then whatsoever we shall desire of him he will give it unto us, we shall have it. We rede often times in scripture that our savior was preaching according unto his vocation, I would every mā would go so diligently about his busmes: The priests to go to their books, not to spend their times so shame sully in hawking, hūting, & keeping of alehouses, if they would go to their books, in so doing they should do the will of God: but the most part of thē do their own will, they take their 〈◊〉 , but god wilf nd thē out at length, he will mete with them when he seeth his time. On a time whē our famour was pre chung, his mother cam unto him, very desirous to speak with him, in so much that she made means to speak with him, in terrupting his sermon, which was not good manner. Therefore after s. Augustme and s. Jerome's mind, she was pricked a little with vain glory, she would have ben known to be his mother, else she would not have ben so hasty to speak with 〈◊〉 . And here you may perceive y ^e we gave her to much, thin 〈◊〉 her to be without any sparkle of sins, which was to much: for no mā borne into this world is without sin, save Christ only. The scheledoctors say the was arrogant. One came & told our sautor as he was teaching: Sir thy mother is here, & would speak w ^e thee, he made answer like as he did whā he was but 12. yere old: opoitet meesle so he saith now stretthing out his hands who is my mother? 〈◊〉 facit volutatē patris mei 〈◊〉 est in 〈◊〉 he y ^t doth y ^e will of my father y ^t is in heavē. Lucas saith, qui audit verbū dei & facit istud, he y ^t heareth y ^e word of god & doth it. Mark this well he saith y ^t doth it: let us 〈◊〉 : let us not only be hearers, but doers, then we shall be accor ding to his promise, his brethren, & sistern, we must hear his word & do it. For truly if Mary his mother had not heard his word & believed it, she should never have been saved. For the was not saurd because she was his natural mother but because she belcued in hi, because she was his spiritual mother. Remembre therefore y ^e all y ^t do his will, are his kinsfolk. But remember y ^t in another place he saith Nō om̄es qui dicūt 〈◊〉 Domine domine introibunt, Not all that say, Lord, Lord, shall entre into the kingdom of heaven; here you see that the matter standeth not in saying, but in doing, do his will, and than resort unto him and thou shalt be welcome. We 〈◊〉 in Luke: where our savior said, 〈◊〉 qui 〈◊◊〉 domini, & non facit, vapulabit multis, that servant that 〈◊〉 weth the will of his master and doth it not shall be 〈◊〉 . with many 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 〈◊〉 thing to know and not to do: it is a great sin, to slander gods word with wicked if uyng, as it is commonly seen amongst men. But this fault if it be not amended shall have grievous punishment.

Now some men will say, 〈◊〉 it is so, that those which know 〈◊〉 word and do not the same, shall be beten with ma ny strypes, then I will keep me from it, and so when I am damned I shall have the easier punishment. No no my friend ignorantia non excusat praesertim voluntaria, & affectata, will full ignorance excuseth not. To say, I will not hear it, for I intend to do as it shall please me, this is not ignorancye brother, but rather contumacy, or despising of gods word. These which would fain know, but cannot for that they have no teacher, they shall be excused somewhat. for they shall have casier pain than the other have, as he saith: Vae 〈◊〉 Chorazin quia si in Sodoma, meaning that the Sodemites shall have easier judgment thā the other. But as for those which refuse to hear whan they might hear, they are in an ill case, & shall be punished with unspeakable 〈◊〉 . And I tell you the very ignorant man is not all excused, for so saith god by his 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 never warning before, so we see that ignorancy excuseth not: but the ignorant are the less punished: because of their ignorancye, as there be degrees in bel, one shall be punished more grievously then the other accor ding to their deserts. There be some men in England whi chc say, No, (say they) I will not hear none of them all, till they agree amongst them selves. Suche fellows truly shall never come to the gospel. For there will be contentions as long as the devil is alive: he cannot suffer gods word to be spread abroad. Therefore he doth and will do till the worlds ende, what he can to let the word of god: then it is like that those fellows shall never come to hear gods word, and therefore worthily be damned as despisers of God's moste holy word.

Further this petition hath an addition Quemadmodum in coelo, as it is in heaven, the writers make two manner of heavens, a spiritual heaven, & a temporal heaven. The spiritual heaven to where gods will is fully done, where the angels be, which do the will and pleasure of god without dilation. Now whan we say, As it is in heaven, we pray god that we may do his will as perfectly as the angels do. Ensamples in Scripture we have many which teache us the diligent service which the angels do unto the Lord.

Whan king David fell in a presumption, so that he commanded his capitaine Joab to noumber his pcople, which thing was against the Lord, and Joab did naughtily in obeiyng the king in such things, but he went and numbered eight hundred thousand, and five hundred thousand men, able to fight, beside women and children. For this act God was angry with David, and sent his Prophets which told him that God would plage him, and bad him to choose whether he would have. vii. years hunger, or that his enemies should prevail against him three months long, or to have. iii. dais 〈◊◊〉 silence. He made answer, saying. It is better to fall into the hands of god, then of men: and so chose pestilence. After that within three days there died three score and ten thousand.

This story is a great declaration howe angry GOD is with sin. Now David that good king seeing the plague of God over the people, said unto god: Lord, it is not they that have sinned, it is I myself, punish me & let them alone: This was a good mind in David: there be but few kings now that would do so. Now at the length god was moved with pitye, and said unto the angel, Sufficit, contine manum, it is though, leave of: by and by the plague cessed. Where you see how redye the angels of GOD be to do the Lord's commāvemit. After that David was minded to be thankful vn to god, & offer a great sacrifice unto him, & so remove y ^t wrath of god. And therefore he made suit to one of his subjects for cer tain grounds to build an altar vpō: y ^t same mā was willing to give it unto y ^t king freely. But David would not take it at his hands. where kings 〈◊〉 learn y ^t it is not lauful for them to take a way other men's lands, to their own use: This good kig David would not take it whē it was offered unto him He did not as Ahab y ^t wicked 〈◊〉 , which did Naboth wrōgin taking away his vineyard against his will. An other ensāple wherein appeareth how diligēily y ^t angels do gods cōmandemēts Sennacherib king of y ^t 〈◊〉 having a capitam called 〈◊〉 which capitaine after y ^t he had besieged Hierusalē, spake 〈◊〉 words against god y ^t almighty, saying to y ^t Jews Think you y ^t your god is able to help you? or to defend you frō my hand? Now Hezekiah y ^t good king hering such blasphemo' words to be speak against god, fell to prayer, desired god for aide sent for the prophet Isaiah, & asked him counsel. Thend was god sent his angels which killed an. Clxxx. &. v. thousand of y ^t Assyriās in one night: y ^t king himself scāt escaped, & with great danger & fear gat him home. Here you see what a god our god is, whose will we ought to do Therefore let us endeavor our selves to do his will & pleasure: & whan we ar not able to do it (as we be not in deed) let us call unto him for help and aid.

The other heavē is called a corporal heuē, where y ^t son & the moon & the stars ar, which heavē doth gods commandment to. As it appeareth in y ^t books of Joshua, & y ^t kings: how y ^t son stood at y ^t commandment of god. Itē, how y ^t shadow went backward like as Job saith, Precepisti soli 〈◊〉 nō oritur, Thou gavest cō mandement to y ^t sun, & it arose not: therefore at y ^t commandment of god thei keep their ordinaric course, as god hath commanded them in y ^t first beginning. Itē, the rain, y ^t snow, come at his cōmandemīts: in sūma, nothing rebelleth in his estate wherein 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 will have it & snow at his time. We rede in Ahab's time that Elias y ^t pro phete 〈◊〉 y ^t rain for. iii. yere, &. vi. months, for to punish the people, whereof followed a great dearth. Afterward at y ^t request of the same Elias, god sent rain, which tempered the groud to bring fruits. I think there be some Elias abroad at this time, which stoppeth the rain, we have not had rain a good while. Therefore let us pray to God that we may do his will, and than we shall have all things necessary to soul & body. For what was this Elias? obnoxi{us} affectib{us}, a sinful mā borne & cōcesued in sin: yet god seeing his confidence granted his requests. For he was a mā y ^t feared y ^t lord, & trusted in him therefore god loved him & heard his prayer. Therefore (I say) let us do as he did, thā god will hear our prayers: but we are flesh lie, we are carnal, we do cā nothig perfectly as we ought to do wherefor we have need 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 strength & power are not able to do his commaūdemēts: but y ^t lack oursa uior will supply w ^t his fulfillig, & w ^t his perfectness he will take away our imperfectnes. Now since we have spokē much of prayer I will desire you let us pray together, & so make an end but you must pray w ^t a penitent heart. For god will not hear y ^t prayer y ^t proceedeth from an impenitent heart: it is abominable in his sight. I desire you to say after me. Our father. &c.

The. v. sermon upon the Lord's prayer made by master Hugh Latimer.

PAnē nostrū quotidianū da nobis hodie. Give us this day our daily bread. This is a very good prayer if a body should say no more at one time but y ^t : for as we see our need, so we shall pray, whan we see gods name to be dishonored, 〈◊〉 and ill 〈◊〉 of, then a mā, a faithful mā should say. Our father which art in heaven, hallowed be thy name. Whan we see the devil reign, and all the world follow his kingdeme, then we may say: Our father which art in heaven, thy kingdom come. Whan we see that the world followeth her own desires and lusts, and not gods will and his commandments, and it grieveth us to see this, we 〈◊〉 sorry for it, we shall make our 〈◊〉 unto god for it, 〈◊〉 : Oure father which art in heaven Fiat voluntas 〈◊〉 , Thy 〈◊〉 be done, when we lack necessaries for the maintenance of this life, everything is dere, then we may say, Our father which art in heaven, give us this day our daily bread. Therefore as we see cause, so we should pray. And it is better to say one of these short prayers with a good faith, then the whole psalter without faith.

By this now that I have said, you may perceive that the common opinion and estimation which the people have had of this prayer (the lords prayer I say) is far from that that it is in deed. For it was 〈◊〉 for nothing, for whā we be disposed to despise a man, and call him an ignorant fool, we say, he cannot say his 〈◊〉 noster, and so we made it a light matter, as though every man knew it. But I tell you it is a great matter, it containeth weighty things, if it be weighed to the very bottom, as a learned man could do: but as for me, that that I have learned out of the holy scripture and learned men's books, which expound the same. I will she we unto you, but I entende to be short: I have been very long before in the other petitions which some thing expound those that follow, therefore I will not tarry so long in them as I have done in the other.

Geue us this day our daily bread: Every word is to be considered: for they have their importance. This word bread signifieth all manner of sustinance for the preservation of this life: all things whereby man should live, are contained in this word Bread.

You must remember what I said by that petition Hallowed be thy name. There we 〈◊〉 unto god that he will give us grace to live so, that we may with all our conversations, and doings halow and sancrify him, according as his word telleth us. Now forasmuch as the preaching of gods word is moste necessary to bring us into this halowing, we pray in the same petition for the office of preaching. For the sanctifyeng of the name of god cannot be, except the office of 〈◊〉 be maintained, and his word be preached and known, therefore in the same petition whan I say Sanctificetur, Hallowed Le thy name, I pray that his word may be spread abroad, and known, thorough which cometh sanctifying.

So likewise in this petition, Geue us this day our dailye bread, we pray for all those things which be necessary and requisite to the sustinance of our souls and bodies. Now the first and principal thing that we have need of in this life, is the magistrates, without a magistrate we should never live well and quietly. Than it is necessary and moste needful to pray unto god for them, that the people may have rest, and apply their business, every man in his calling, the husbandman in tillyng and plowing, the artificer in his business. For you must ever consider, that where war is, there be all discommodities, no man can do his duty according unto his calling, as it appeareth now in Germany, the Emperor & the French king being at controversy: I warrant you there is little rest, or quietness. Therefore in this petition we pray unto god for our 〈◊〉 that they may rule and govern this realm well and godly, and keep us from invasions of alienates and strangers, and to execute justice, and punish malefactors: & this is so requisite that we cannot live without it. Therefore whan we say, Geue us this day our dayelye bread: we pray for the king his counselors and all his officers: but not every man that saith these words, understandeth so much. For it is obscurely included, so that none perceive it but those which 〈◊〉 and diligently consider the same. But S. Paul he expresseth it with more words playnelye, saying: I exhort you to make supplications and prayers for all men, but specially pro regibus & qui in sublimitate constituti sun, for the kings and for those which be aloft, whereto 〈◊〉 vt placidam & quietam vitam agamus, that we may live godly and quietly, with all honesty and godliness. And whan I pray for them I pray for myself. For I pray for them that they may rule, so that I and all men may live quietly and at rest. And to this ende we desire a quiet life, that we may the better screw god, hear his word, and live after it.

For in the rebels time I pray you what godliness was shown amongst them? they went so far (as it was told) that they defiled other men's wives: what godliness was this? In what estate think you were those faithful 〈◊〉 which at the same time were amongst them? they had sorrow enough I warraunte you. So it appeareth, that where war is, there is righte godliness 〈◊〉 and gone. Therefore to pray for a quiet life, that is as much as to pray for a godly life, that we may serve god in our calling, and get our lyuinges uprightly. So it appeareth that praying for 〈◊〉 is as much as to pray for our selves.

They that be children, and live under the rule of their parents, or have tutōrs, they pray in this petition for their pa rentes, and tutors. For they be necessary for their bringing up. And god will accept their prayer as well as theirs which be of age. for god hath no respect of persons: he is as redye to hear the youngest as the oldest. Therefore let them be brought up in godliness, let them know god. Let parents and tutors do their duties to bring them up so, that as soon as their age serveth, they may taste and savor god: let them fear god in the beginning, and so they shall do also whan they be old. Because I speak here of Orphans, I shall exhort you to be pitiful unto them, for it is a thing that pleased god, as S. James witnesseth, saying: Religio pura. &c.

It is a common speech amongst the people and much used, that they say, all religious houses are pulled down, whi che is a very 〈◊〉 saying, and not true, for thei are not pul led 〈◊〉 . That man and that woman that live together god lie and quietly, doing the works of their vocation, and fear God; hear his word, and keep it: that same is a religious house, that is that house that pleaseth god. For religion, pure religion (I say) stadeth not in wearing of a monks cowl, but in righteousness justice and weldoings, and as 〈◊〉 James saith, in visiting the Orphans and widows, that lack their husbands, Orphans that lack their parents to help them when they be poor, to speak for them whan they be oppres sed, herein standeth true religion, God's religion (I say:) The other which was used was an vnreligious life, yea rather an hypocrisye. There is a terte in Scripture I never read it but I remember these religious houses. Estque recta homini via, cuius tamen 〈◊〉 iter est ad 〈◊〉 , There is a way, which 〈◊〉 seemed to men to be good, whose ende is eternal perdition: whan the ende is naught, all is naught. So were these monks houses, these religious houses. There were many people, specially widows, which would give over housekepyng, and go to such houses, whan 〈◊〉 might have done much good in mainteynyng of servants, and releuyng of poor people, but they went their ways. What a madness was that? Agayne, howe much cause we have to thank GOD, that we know what is true religion, that GOD hath revealed unto us the deceiptfulnesse of those Monks, which had a goodly show before the world of great holiness, but they were naughte within. Therefore Scripture saith, Quod 〈◊〉 est hominibus, abhominabile est coram Deo, That which is highly esteemed before men, is abhominable before GOD. Therefore that man and woman that live in the fear of God, are muc he better than their houses were.

I 〈◊〉 ones a story of a holy man, some say it was saint 〈◊〉 , which had been a long season in the 〈◊〉 , eating nor drynkyng nothing, but 〈◊〉 and water: at the length he thought him self so holy, that there should be nobody like unto him. Therefore he desired of God to know who should be his fellow in heaven? GOD made him answer, and commanded him to go to Alexandria, there he should find a Cobbler which should be his fellow in heaven. Now he went thither, and sought him out, and felle in acquaintance with him, and tarried with him three or four days to see his conversation. In the 〈◊〉 his wife and he prayed together, than they went totheyr business, be in his shoppe, and she about her houswyferye. At dynner time they had breadde and cheese, wherewith they were welle content, and took it thankfully. Theyr children were well taught to fear GOD, and to say their Pater noster, and the Crede, and the ten Commaundementes, and so he spente his time in dooynge his duty trewely, I warrant you he did not so many false stitches as coblers do now a days. S. Anthony perceiving that, came to knowledge of himself, and laid away all pride and presumption. By this ensample you may learn that honest conversation and godly living is much regarded before god, in so much that this poor cobler, doing his duty diligently was made S. Anthony's fellow. So it appeareth that we be not destituted of religious houses: those which apply their business uprightly and here gods word, they shall be s. Anthony's fellows, that is to say, they shall be numbered amongst the children of god.

Further in this petition the man and wife pray one for the other. For one is a help unto the other, and so necessary the one to the other. Therefore they pray one for the other that god will spare them their lives, to live together qui etly and godly, according to his ordinance and institution: & this is good & needful. As for such as be not married, you shall know that I do not so much praise marriage, y ^t I should think that single life is naught: as I have heard some with will scante allow single life. They think in their hearts that all those which be not married be naught, therefore the y ^t have a 〈◊〉 saying amongst them? What? (say they) they be made of such metal as we be made of, thinking them to be naught in their living, which suspicions ar damnable 〈◊〉 god. For we know not what gifts god hath given unto thē therefore we cannot with good couscience condemn them or judge them. Truth it is marriage, is good and honorable amongst all men, as s. Paul witnesseth (& 〈◊〉 & fornicatores iudicauit dominus, And the lord shall and will judge that is, coudemne adulterers, and whoremongers, but not those which live in single life: when thou livest in lechery, orarte a whore or whoremonger, then thou shalt be damned: but whan thou livest godly and honestly in single life, it is well & allowable afore god: yea and better then marriage. For s. Paul saith, Volo uos abs{que} sollicitudine esse, I will have you to be without carefulness, that is unmarried, and showeth the commodities, saying, They that be unmarried sct their minds upon god, how to please him, and to live after his cōmandementes. But as for the other, the man is careful howe to please his wife, and again, the woman how to please his wife, and again the woman how to please her hus bande: and this is S. Paul's saying of the one as well as of the other. Therefore I will wish you not to condemn single life, but take one with the other, like as saint Paul teacheth us: not so extolle the one that we should condemn the other. For saint Paul praiseth as well single life as marriage, yea and more to. For those that be single have more liberties to pray and to serve god, then the other, for they that be married have much trouble and afflictions in their bodies. This I speak because I hear that some there be which condemn single life: I would have them to know that matrimonye is good, godly, and allowable unto all men, yet for all that, the singule life ought not to be despised, or condemned, seeing that Scripture alloweth it: yea and he affirmeth that it is better than matrimony if it be clean without sin and offense.

Further we pray here in this petition for good servants, that god will send unto us good faithful and trusty servants for they are necessary for this bodelye life that our business may be done, and those which live in single life have more need of good trustye servants, than those which are married. Those which are married can better oversee their seruanntes. For whan the man is from home at the least the wife ouerseeth them and keepeth them in good order. For I tell you servants must be ouersene and looked to, if they be not ouersene what be they? it is a great gift of god to have a good servant. For the most part of servants are but eye servants: whan their master is gone, they leave of from their labor, and play the sluggardes, but such servants do contrary unto gods commandment, and shall be damned in hell for their slothfulness, except they repent. Therefore (I say) those that be unmarried have more need of good servants, than those which be married, for one of them at the least may always oversee the family. For as I told you before, the most part of servants be eye servants, they be nothing whan they be not ouersene. There was once a fellow asked a philosopher a questiō saying, quomodo saginatur 〈◊〉 , how is an horse made 〈◊〉 , the philosopher made answer saying: oculo dn̄i, with his masters eye: not meaning that the horse should be fed with his masters 〈◊〉 , but that the master should oversee the horse & take 〈◊〉 to the hors keeper, that y ^t hors might be well fed. For whan a man 〈◊〉 by the way and 〈◊◊〉 his Inn and giveth unto the hostler his horse to walk, and so he himself sitteth at table and 〈◊〉 good chere & forgetteth his horse, the hostler 〈◊〉 and saith, Syr how much 〈◊〉 shall I give unto your horse? he saith give him ii. d. I warrant you this horse shall never be fat. Therefore a man should not say to the hostler, go give him: but he should see himself that the horse have it. In likemaner those that have servants must not only command them what they shall do, but they must see that it be done: they must be present, or else it shall never be done. One other man asked that same philosopher this question saying: What dounge is it that maketh a mans lande most fruitful in bringing forth much corn? Marry, said he, Vestigia domini, the owners footsteps: not meaning that the master should come and walk up and down and tread the ground, but he would have him to come and over see the servants tilling of the ground, commanding thē to do it diligently, and so to loke himself upon their work: this shall be the best donge (saycth the philosopher.) Therefore never trust servants except you may be assured of their diligence: For I tell you truly, I can come nowhere but I hear masters complainyng of their servants. I think verily they fear not God, they consider not their duties. well I will 〈◊〉 them with this one text of Scripture, and than go forward in my matters, the prophet Jeremiah saith. Maledictus qui facit opus domini negligenter, another tran slation hath fraudulenter but it is one in effect. Cursed be he saith the prophet Jeremiah that doth the work of the lord negligently or fraudulently take which you will.

It is no light matter that god pronounceth them to be cursed. But what is cursed? what is it? Cursed is as much to say as it shall not go well with them, they shall have no luck, my face shall be against them. Is not this a great thing? Truly consider it as you lyste, but it is no light matter to he cursed of God, which ruleth heaven and erth. And though the Prophet speaketh these words of warriors going to war, yet it may be spoken of all servants, yea of all estates, but specially of servants. For. S. Paul saith Domino Christo seruitis you servants (saith he) you serve the lord Christ, it is his work. Than whan it is the lords work take 〈◊〉 how you do it: for cursed is he that doth it negligently. But where is such a servant as Jacob was to Laban? how pain full was he? how careful for his masters profit? in so much that whan somewhat perished, he restored it again of his own. And where is such a servant as Eleazar was to Abraham his master? what a journey had he? howe careful he was, and whan he came to his iorneyes ende, he would neither eat nor drink afore he had done his masters message, so y ^t all his mind was geuenonly to serve his master, and to do according to his commandments: In so much that he would neither eat nor drink till he had done according to his masters will. Much like to our sauiors sayyng: Cibus meus est vt faciam voluntatem eius qui misit me. This is my meat, to do the will of him that sent me. I pray you servants mark this Eleazar well, consider all the circumstances of his diligent and faithful service, and follow it: else if you follow it not, you rede it to your own condemnation. Likewise consider the true service which Iosephe (that godly young man) did unto his master Potiphar, liefetenaunt of the tower hew faithfully he served without any guile or fraud, therefore god promoted him so, that he was made afterwards the ruler over all Egypt.

Likewise consider how faithful Daniel was in serving king Darius. Alack, that you servants be so stubborn hearted and will not consider this, you will not remember that your service is the work of the lord, you will not consi der that the curse of god hangeth upon your heads for your slothfulness & negligence. 〈◊◊〉 therefore & loke to your duties. Now further whosoever 〈◊〉 this prayer with a good faithful hert, as he ought to do: he praith for all plough men & husbandmē: that God will prosper & 〈◊〉 their labor, for except he give 〈◊〉 , all their labor & 〈◊〉 is 〈◊〉 . Therefore it is 〈◊〉 to pray for them, that God may send his benediction by their labor, for without corn and such manner of sustinance we cannot live. And in that prayer we include all artificers: for thorough their labors god giveth us many commodities which we could not lack.

We pray also for wholesome air. Item we pray for seasonable wether, whan we have to much rain we pray sor fair weather: again when we lack rain we pray that god will send rain. And in that prayer we pray for our cattle, that god will preserve thē to our use, from all diseases: for without cattle we cannot live, we cannot till the ground nor have meat, therefore we include them in ou re prayer to.

So you see that this prayer containeth innumerable things. For we pray for all such things as be expedient and needful for the preservation of this life. And not alone this, but we have here good doctrine and admonitions besides.

For here we be admonished of the liberality of god our he uenly father, which he showeth daily over us. For our savior knowing the liberalitye of god our heavenly father come maundeth us to pray, if he would not give us the things we ask. Christ would not have commanded us to pray, if he had born an ill will against us. Christ would not have sent us to him. But our savior knowing his liberal heart towards us, commandeth us to pray and desire all things at his hands.

And here we be admonished of our estate and condition, what we be, namely beggars. For we ask bread, of whom? marry of god. What are we than? Marrye beggars, the grea test lords and ladies in England are but beggars afore god. Seyng then that we all are but beggars, why should we thē 〈◊〉 and despise poor men? 〈◊〉 us therefore consider that we be but beggars: let us 〈◊◊〉 our stomaches, for if we consider the matter well, we are like as they 〈◊〉 , afore god: for saint Paul saith, Quid habes quod non accepisti? What hast thou that thou hast not received of god? Thou art but a beggar whatsoouer thou art: and though there be some very riche and have great abundance, of whom have they it? of god. What saith he, that rich man? 〈◊〉 saith. Our father which art in heaven. Give us this day our daily bread: then he is a beggar afore god as well as the poorest man. Further how continueth the rich man in his riches? who made him riche? Marry god. For it is written, benedictio dei facit 〈◊〉 y ^t blessings of god maketh rich, except god bless, it stan death to no effect: for it is written. comedent & non 〈◊◊〉 they shall eat but yet never be satisfied. 〈◊〉 as much as you will except god feed you, you shall never beful. So likewise as rich as a man is, yet he cannot augment his riches, nor keep that he hath except god be with him, except he bless him: therefore let us not be proud for we be beggars the best of us.

Note here that our savior biddeth us to say, Vs: this Vs: lappeth in all other men with my prayer. For everyone of us prayeth for another, when I say. 〈◊〉 us this day our daily bread. I pray not for myself only (if I ask as he byddeth me) but I pray for all other. Wherefore say I not, Oure father give me this day my daily bread? for because god is not my god alone, he is a common god. And here we be admo nished to be friendly, loving and charitable one to another, for what god 〈◊〉 , I cannot say this is my own: but I must say this is ours. For the rich man cannot say: this is mine alone, god hath given it unto me for my own use. Nor yet hath the poor man any titel unto it, to take it away from him. No, the poor man may not do so, for when 〈◊〉 doth so, he is a thief afore god and man, but yet the poor man hath 〈◊〉 to the rich man's good, so that the rycheman ought to let the poor man have part of his riches, to help and to come fort? him withal. Therefore when god sendeth unto me much, it is not mine but Oures, it is not 〈◊〉 unto me alone, but I must help my poor neighbors withal. But here I must ask you rich men a question, howe chanceth it you have your riches? we have thē of god, you will say. But by what means have you thē? by prayer you will say: we pray for the unto god, and he giveth us the same. Very well. But I pray you tell me, what do other mē which are not rich? pray they not as well as you do? yes you must say, for you cannot deny it. Thē it 〈◊◊〉 y ^t you have your riches not thorough your own prayers only but other mē help you to pray for thē. For they say as well Our father, give us this day our daily bread as you do: and peradventure they be better than you be, and God heareth their prayer sooner than yours. And so it appeareth 〈◊〉 manifestly that you obtain your richesse of god, not only through your own 〈◊〉 but through other men's to. Other men help you to get them at gods hand, thā it followeth that seeing you get not your richesse alone thorough your own prayer, but through the poor manspraier: it is mete y ^t the poor mā should have part of them, & you ought to 〈◊〉 his necessity & poverty. But what meaneth God by this inequality that he giveth to some an. 100. pound, unto this man. 5000. pound unto this man in a manner nothing at all, What meaneth he by this inequality? Here he meaneth that the riche ought to distribute his riches abroad amongst the poor, for the riche man is but gods officer, gods treasorer, he ought to distribute them according unto his Lord gods commandment. If every man were riche than no mā would do anything: therefore god maketh some rich and some poor. Again that the riche may have where to exercise his charity, God made some riche and some poor: the poor he sendeth unto the riche to desire of him in gods name help & aide. Therefore you riche men whan there cometh a poor mā unto you, desiring your help, think none otherwise but god hath set him unto you, & remember that thy riches be not thy own, but thou art but a stuard over them. If thou wilt not do it, thā cometh in s. John which saith: He y ^t hath y ^t substance of this world, & seeth his brother lack & helpeth him not, hold remaineth the love of god in him? he speaketh not of them y ^t have it not, but of them y ^t have it: that saw man loveth not god, if he help not his neighbor having wherewith to do it. This is a sore & hard word: There be many which say with their mouth, they love god: And if a man should ask here this multitude whether they love God or no: they would say 〈◊〉 , god forbid else. But if you consider their 〈◊〉 unto the poor, you shall see as saint John said, the love of god is not within thē. Therefore you rich me ever 〈◊◊◊〉 you have your riches. be it a thousand 〈◊〉 . yet you 〈◊◊◊〉 of this petition. For this petitiō, 〈◊〉 us this day our 〈◊〉 bread, is gods storehouse, gods 〈◊◊◊◊〉 his provision, & here you fetch it. But ever have in remembrance, that this is a common prayer, a poor mā prayeth 〈◊〉 as thou, & peradventure god sendeth this riches unto thee for another man's prayers sake, which prayeth for thee, whose prayeth is more effectual than thin own. And therefore you ought to be thankful unto other men, which pray for you vn to god & help you to 〈◊〉 your riches. Again, this petition is a remedy against this wicked carefulness of men, whan thei seek how to live, and how to get their linings, in such wise, like as if there were no god at all. And than there be some which will not labor as god hath appointed unto thē: but 〈◊◊〉 them to 〈◊◊◊〉 salse ware, & deceue their neighbors, or to 〈◊〉 other mens 〈◊〉 or conies. Those selowes ar 〈◊〉 wide, let thē come to gods 〈◊〉 house, y ^t is to say, let them come to god, & call upon him with a good faith, saying: Our father give us this day our Daily bread, truly god will hear them. For this is y ^t only remedy that we have here in earth, to come to his treasor house, & 〈◊〉 there such things as we lack. Consider this word daily, God promiseth us to feed us daily. If ye believe this, why use ye thā falsehood and deceit? Therefore good people leave your falsehood, get you rather to this treasure house, then you may be sure of a living: for god hath determined that all y ^t come unto him desi ring his help, thei shall be helped̄, god will not forget thē. But our 〈◊〉 is so great, we will not come unto him, we will rather go about to get our living with falsehood, than desire y ^t same of hi. O what falsehood is used in England, yea in y ^t hole world? It were not 〈◊〉 if the fire from heaven fell vpō us like as it did upon y ^t Sodomites, only for our falshodes sake. I will tell you of some which are practiced in my contry where I dwell. But I will not tell it you to teche you to do y ^t same, but rather to abhor it. For those which use such deceitfulness shall be damned world w ^t out 〈◊〉 , except thei reap̄t I have know̄ some y ^t had abarant 〈◊〉 , they would fain have had a great deal of money for her, therefore they go & take a calf of another cow, & put it to this barain cow, & so come to y ^t market, pretending y ^t this cow hath brought y ^t calf & so they sel their barant cow 6. 02. 8. 〈◊〉 . derer thā they should have 〈◊〉 else. The man which bought the cow cometh home, peradventure he hath a many of children, and hath no more cattle but this cow, and thinketh he shall have some milk for his children: but whan all things cometh to pass, this is a barrant cow, and so this poor man is deceived. The other fellow which sold the cow, thinketh him self a 〈◊〉 fellow, and a wise marchaunt, and he is called one that can make shyfte for himself. But I tell thee, who so ever thou art, do so if thou lust, thou shalt do it of this price: thou shalt go to the devil: and there be hanged on the fyry galowes world without ende: and thou art as very a these as whan thou takest a mans purse from him going by the way, & thou sinnest as well against this commandment, Non 〈◊〉 furtū, Thou shalt do no theft. But these fellows commonly which use such deceiptfulnesse and guyles, can speak so fine lie, that a man would think butter should scant melte in their mouths.

I 〈◊〉 you one other falsehode: I know that some husband men go to the market with a quarter of corn: Now they would fain sell deer the worst as well as the best, therefore they use this policy, they go and put a strike of fine malte or corn in the bottom of the sack, than they put. 〈◊〉 . strike of the worst that they had: than a good strike aloft in the sacks mouth, and so they come to the market. Now there cometh a byar, asking, Syr is this good malt? I warrant you saith he, there is no better in this town: and so he selleth all his malt or corn for the best, whan there be but. ii. strikes of the best in his sack. The man that byeth it, thinketh he hath good malte, he cometh home: Whan he putteth the malt out of the sack, the stryke which was in the bottom covereth the ill malte which was in the mids, and so the good man shall never perceyne the fraud, till he cometh to the occupyeng of the corn: the other man that sold it, taketh this for a policy, but it is a theft afore God, and he is bound to make restitution of so much as those two strykes which were naught, were sold to deer, so much he ought to restore, or elles he shall never comme to heaven, if GOD be true in his word. I could tell you of one other falsehood, how they make 〈◊〉 to way much, but I will not tell it you. If you learn to do those falshodes whereof I have told you now, then take the sause with it, namely that you shall never see the bliss of heaven, but be damned world without ende with the devil and all his angels. Now go to whan it please you, use falsehood. But I pray you wherefor will you deceive your neighbor whom you ought to love as well as your own self? consider the mater good people what a dangerous thing it is to fall in y ^t hands of the ever living God: leave falsehood, abhor it, be true & faithful in your calling, Querite regnum dei & iustitiam 〈◊〉 & cetera omnia 〈◊〉 vobis. Seke the king dome of god and the righteousness thereof: than all things ne cessary for you, shall come unto you vnloked for.

Therefore in this petition note first gods goodness how gētill he is towards us, in so much that he would have us to come unto him and take of him all things. Then again, 〈◊〉 what we be, namely beggars, for we beg of him, whi 〈◊◊〉 us to leave stoutness and proudenes, and to be humble.

Note what is Our, namely that one prayeth for another and that this storehouse is common unto all men.

Note agayns what we be whan we be false, namely the children of the devil and enemies unto god.

There be some men which would have this petition not to import or contain these bodily things, as things which be to vile to be desired at gods hand: Therefore they expound it altogether spiritually, of things pertaining unto the soul only, which opinion truly I do not greatly like. For shall I trust god for my soul, and shall I not trust him for my body? Therefore I take it that all things necessary to soul and body are contained in this petition: and we ought to seek all things necessary to our bodelye food only in this storehouse.

But you must not take my sayings after such sort as though you should do nothing but sit and pray: and yet you should have your dinner and supper made ready for you. No not so, but you must labor, you must do the work of your vocation. Querite 〈◊〉 dei, seek the kingdom of heaven, you must set those two things together, works and prayer. He that is true in his vocation, doth according as god willeth him to do, and then pray they unto god: that mā or womā may be assured of their living, as sure (I say) as god is God. As for the wicked. in deed god of his exceeding mercy and liberalitle fyndeth them, and sometimes they fare better then the good man doth: but for all y ^t , the wicked mā hath ever an ill conscience, he doth wrong unto god, he is an usurper, he hath no right unto it: the good and goodly man he hath right unto it, for he cometh by it lawfully, by his prayer and travail. But these 〈◊〉 men, think ye, say they this prayer with a faithful heart? Our father which art in heaven, Geue us this day our daily bread: Think ye thei say it from the bottom of their hearts? No no, they do but mock god, they laughe him to scorn, when they say these words. For they have their bread, their silver and gold in their 〈◊〉 , in their chests, in their bags or bougets, therefore they have no savor of god, 〈◊〉 they would show them selves liberal unto their poor neighbors, they would open their chestes and bags, and lay out and help their brethren in Christ. They be as yet but 〈◊〉 ; they say this prayer like as the Turk might say it.

Consider this word Give, Certainly we must labor, yet we must not so magnify our labor as though we gat our living by it. For labor as long as thou wilt, thou shalt have no profit by it except the lord increase thy labor. Therefore we must thank him for it, he doth it, he giveth it: to whom? laboranti, & 〈◊〉 , unto him that laboreth and prayth: that man that is so disposed shall not lack, as he saith, dabit 〈◊〉 sanctum 〈◊〉 illum, He will give the holy 〈◊〉 , unto them that desire the same. Then we must ask: for he giveth not to 〈◊〉 . In deed they have 〈◊〉 benefits: they live wealthily: but as I told you before, they have it with an ill conscience, not laufully. Therefore Christ saith. Solem 〈◊◊◊〉 super iustos et iniustos. Itē, Nemo 〈◊〉 an 〈◊〉 vel amore sir dign{us}. We cannot tell outwardlye by these worldly things which be in y ^e favor of god & which be not: for they be common unto good and bad. But the wicked have it not with a good conscience The upright good man hath his living thorough his labor and faithful prayer, beware that you trust not in your labor, as though ye got your living by it: for as saint Paul saith. Qui plantat nihil est, ne{que} qui tigat, sed 〈◊〉 dat incrementum deus. Neither he that planteth is ought, nor he that watereth, but god that giveth the increase: Excepte God give the increase all our labor is lost. They that be the children of this world, (as covetous persons, extorsioners, oppressoures, caterpyllers, userers) think you they come to gods storehouse? No no, they do not, they have not the understanding of it, they cannot tell what it meaneth. For they look not to get their livings at gods storehouse, but rather they think to get it with deceit and falsehood, with oppressions, and wrong doings. For they think that all things be lauful unto them, therefore they think that though they take other men's goods thorough sutteltie and crafts, it is no sin. But I tell you, Those things which we bye or get with our labor, or are given us by inheritance or other ways, those things be ours by the law, which maketh meum and tuum mine and thine. Now all things got̄ otherwise are not ours: as those things which be gotten by crafty conueiaunces, by guile and fraud, by robbery and stealing, by extortion and oppression, by handemakyng, (or howe soever you come by it, beside the right way) it is notyours in so much that youmay not give it for gods sake, for god hateth it. But you will say: what shall we do with the good gotten by vnlaufull means? Mary I tell thee, make restitution, which is the only way y ^t pleaseth god. O lord what bribery, falsehood, deceiving, false getting of goods is in England? And yet for all y ^t we hear nothing of 〈◊〉 , which is a miserable thig. I tell you none of thē whi che have takē their neighbors good frō him by any manner of falsehood, none of thē (I 〈◊〉 ) shall be saved except they make resti tution, either in affect, or effect: in effect, when they be able, in 〈◊〉 , 〈◊〉 they be not able in no wise. 〈◊〉 saith. Si impius egerit 〈◊〉 . & rapinam 〈◊◊〉 . Whan the ungodly doth repent, and restoreth the good gotten wrongfully and vnlaufully. For unlawful good ought to be restored again: without restitution loke not for salvation. Also this is a true sentence used of s. Augustine. Non remittitur peccarum, nisi restituatur ablatum, Robbery, falsehode, or otherwise ill gotten goods, cannot be forgiven of god, except it be restored again. Zacchaeus that good publican that common officer, he gave a good ensample unto all 〈◊〉 and extorsioners, I would they all would follow his ensample, he erercised not open robberye, he killed no man by the way: but with crafts and suttelties he deceived the poor. When the poor men came to him, he had them to come again another day, and so delayed the time, til at the leugth he weried poor men, & so gate somewhat of them. Suche fellows are now in our time very good chepe: but 〈◊〉 will not learn the second lesson. They have red the first lesson, how Zache was a bribetaker, but they will not read the seconde, they say A. but they will not say B. What is the seconde lesson? 〈◊〉 quem defraudaui reddam quadruplum. If I have decetued any man, I will restore it four fold. But we may argue that they be not such fellows as Zache was, for we here nothing of restitution, they lack right repentance. It is a wonderful thing to see y ^t christen people will live in such an estate, wherein they know themselves to be damned: for whā they go to bed, they go in the name of the devil. In summa, what so ever they do, they do it in his name, because they be out of the favor of god. God 〈◊〉 them not: therefore (I say) it is to be lamented, that we here nothing of restitution. S. Paul saith. Qui furabatur non amplius furetur, he that stale, let him steal no more. which words teache us, that he which hath stolen or deceived, and 〈◊〉 it, he is a strong these, so long till he restore again the thing taken, and shall look for no 〈◊〉 of his sins at gods hand, till he hath restored again such goods.

There be some which say, repentance or 〈◊〉 will serve it is enough whan I am 〈◊〉 for it. Those fellows cannot tell what repentance meaneth. Loke upon Zacchaeus, he did repent, but restitution by and by followed. So let us 〈◊〉 too: let us live uprightly and godly: and when we have done 〈◊〉 or deceived anybody, 〈◊〉 us make 〈◊〉 : and after beware of such 〈◊〉 , of such 〈◊〉 , 〈◊◊〉 let us call upon God, and 〈◊〉 to 〈◊◊〉 , 〈15 words〉 〈17 words〉 , what it 〈◊〉 I told you. 〈◊◊〉 I have occasion to speak of the 〈◊◊◊〉 : for I fear if I should leave it so, some of you would 〈◊◊〉 wrongfully, and affirm, that all things should be 〈◊〉 . I say not so. Certain it is, y ^t God hath 〈◊〉 proprieties of things, so that that which is mine, is not thine: and what thou hast I cannot take from thee. If all things were common, there could be no theft, & so this 〈◊〉 Non 〈◊〉 furtum. Thou shalt not 〈◊〉 , wer in vain, butit is not so. The laws of the realms make 〈◊〉 & 〈◊〉 , myn and 〈◊〉 . If I have things by those laws, thā I have them well. but this you must not forget that s. Paul saith Sitis necesitatibus sanctorum communicantes, Relieue the necessity of those which have need. Thinges are not so common, that another mā may take my good from me, for this is theft: but they are so common that we ought to distribute them unto the poor, to help them & to comfort them with it: we ought one to 〈◊〉 another: for this is a standing 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, & shall 〈◊〉 his brother to have need, & shutteth up his entier affection frō him, how dwelleth the love of God in him?

There was a certain manner of having things in common in the time of the apostles. For some goodmē (as Bernabas was) sold their lands and possessions, and brought the money unto the apostles, but that was done for this cause: there was a great meny of christen people at: that time entreated very ill in so much that they left all their goods. Now such folk cam unto the apostles for and & help. Therefore those which were faithful men, seeing the poverty of their brethren went & sold that that they had, & spente the 〈◊〉 amongst such poor which were newly made Christians. Amongst other which 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 would not stand in danger of the losing of all their goods: Therefore thei agreed together, & toke the one part frō the money, & laid it up: with the other part thei came to Peter, affirming that to be the whole money. For they thought in their hearts like as all unfaithful men do. We cannot tell how long this religion shall abide: it is good to be wise, & keep somewhat in store, whatsoever shall 〈◊〉 . Now Peter knowing by the holy ghost their falsehood, first 〈◊〉 him with one word, and after her too: which in deed is a fearful ensample, whereby we should be monished to beware of lies and falsehode. For though god punish the not by and by as he did this 〈◊〉 , yet he shall find thee, surely he will not forget the. Therefore 〈◊〉 here to take hede of falshad and beware of lies. For this 〈◊〉 , this willful Ananias I say, because of this willful lie, went to hell with his wife: and there shall be punished world without ende. where you see what a grievous thing it is to make a lie: This 〈◊〉 needed not to sell his 〈◊〉 , he had no such cōmande meant: but seeing he did so, & then came and brought but half the price, making a pretence as 〈◊〉 he 〈◊〉 brought all, for that he was punished so 〈◊〉 . O what lies ar made nowadays in England here and there in the markets, truly it is a pitiful thing that we nothing 〈◊〉 it. This one 〈◊〉 of Ananias and 〈◊〉 , their 〈◊〉 is able to 〈◊〉 the whole world. You have hard now how 〈◊〉 had things in common in y ^t first 〈◊◊〉 s. 〈◊◊◊〉 us how things ought to be in 〈◊◊◊〉 saying, 〈◊〉 tis 〈◊◊◊〉 , help the 〈◊〉 of those which be poor. Oure good is not so ours, that 〈◊〉 may do with it what us 〈◊〉 , 〈◊〉 we ought to 〈◊〉 it unto them which have need. No man ( 〈◊〉 I 〈◊〉 you 〈◊〉 ) ought to 〈◊〉 away my good 〈◊◊〉 but I 〈◊〉 to 〈◊◊〉 y ^t that I may spare, and help the poor 〈◊〉 . 〈◊◊〉 saith s. Paul: distribute 〈◊◊〉 y ^t poor let 〈◊◊◊〉 , 〈◊〉 help them 〈◊◊〉 things as you may spare. For so it is 〈◊〉 , Cui plus datum est, plus 〈◊〉 ab illo, 〈◊〉 that 〈◊〉 much must make 〈◊〉 for much and if he have not spent it well, he must make the 〈◊〉 account: But I speak not this to 〈◊〉 poor 〈◊◊〉 labor, for we must labor, and do the works of our 〈◊◊〉 one in his calling, for so it is written, 〈◊◊◊〉 manducabis & been tibi 〈◊〉 , y ^u 〈◊〉 eat thy 〈◊◊〉 , and it shall go well with thee: that is to say, every man shall work for his 〈◊〉 , & shall not be a 〈◊〉 , as a great many be: every man shall labor and pray, than god will send him his living: s. 〈◊〉 saith: Qui non laborat, nō 〈◊〉 ; He that laboreth not, let him not eat. Therefore those lubbers which will not labor, and might labor it is a good thing to punish them according unto the kings most godly statutes. For god himself saith, In sudore vul 〈◊◊◊〉 pane 〈◊〉 , in the sweat of thy face thou shalt eat thy bread. Than 〈◊〉 in s. 〈◊〉 which saith. Magis 〈◊◊◊〉 digentibus, let him labor the sorer that he may have where with to help the poor, & Christ himself saith. Melius 〈◊◊〉 , 〈◊◊〉 , it is better to give than to take. So Christ & all his apostles, yea the whole scripture admonisheth us ever of our neighbor to take hede of him, to be pitiful unto 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 Abel? what? (saith he) am I my brothers keeper? So these rich frāklings these covetous fellows, they scrape all things to themselves, they think they should care for nobody 〈◊〉 , but for themselves: god 〈◊〉 the poor man to labor the so 〈◊〉 , to y ^t end that he may be able to help his poor neighbor how much more ought the riche to be liberal unto them?

But you will say, here is a marvelous doctrine, which 〈◊〉 nothing but Geue, Geue, if I shall follow this doctrine, I shall 〈◊〉 so much, that at the length I shall have nothing left for myself. These be words of 〈◊〉 , he that speaketh such words 〈◊〉 a 〈◊〉 man. And I pray you tell me, have ye heard of any man that came to poverty, because he gave unto the poor? have you herd tell of such a one? No, I am sure you have not. And I dare lay my hed to pledge for it, y ^t no mā living hath come, or shall hereafter come to poverty because he hath ben liberal in helping the poor. For God is a true god, and no liar: he promiseth us in his word y ^t we shall have the more by giving to the nedie. Therefore y ^t way to get is, to scatter that that you have. Geue & you shall gain: If you ask me how shall 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 unto gods will & pleasure: y ^t is, to relieve y ^e poor w ^t all, to scater it amongst the 〈◊〉 of Christ, who soever giveth so, shall surely gain. for Christ saith, Date, & dabitur vobis, 〈◊〉 & it shall be givē unto you. Dabitur, it shall be given unto you. This is a sweet word, we can well away with that: but how 〈◊〉 we come by it? Date, give. This is the way to get, to releue the pore. Therefore this is a false and wicked 〈◊〉 to think that with giving unto the poor we shall come to poverty. What a giver was Loth, that good man: cam he to poverty through giving? No, no, he was a great riche man. Abrahā, y ^t father of all believers, what a liberal man wash, in so much y ^t he sat by his door watching whā anybody went by the way that he might cal him, & releue his necessity. what? came he to poverty? No no, he died a great riche mā. Therefore let us follow y ^t ensāple of Loth & Abrahā: let us be liberal, & than we shall augment our stock. For this is a most certain & true word, Date & dabitur vobis, give, & it shall be givē unto you. but we believe it not, we cannot a 〈◊〉 with it. The most part of us are more given to take 〈◊◊〉 poor, thā to relieve their 〈◊〉 . They be so careful for their childrē, y ^t 〈◊〉 cannot tell 〈◊〉 they be well, 〈◊〉 purchase this house & y ^t house: but what saith the prophet? Voe qui 〈◊◊〉 is 〈◊◊〉 woe be unto you y ^t 〈◊〉 house to house, y ^t curse of god hangeth over your heads. Christ saith, Qui 〈◊◊〉 vel 〈◊〉 vel 〈◊◊◊〉 me, 〈◊〉 est me 〈◊〉 , He y ^t loveth his father or mother, or childrē more thā me, he is not mete for me. Therefore those which 〈◊〉 & gather ever for their childrē & in y ^t mean season forget the poor, whom God would have releued, these I say) regard 〈◊◊〉 more then gods cōmandementes. For their children must be set up, and the poor miserable people is forgotten in the mean season. There is a common saying amongst the worldlings, Happy is that child whose father goth to the devil: but this is a worldly happiness. The same is seen whā the child can begin with. 〈◊〉 . hundred 〈◊〉 where as his father began with nothing, it is a wicked happiness if the father gate those goods wyckedly. And there is 〈◊〉 doubt but many a father gothe to the devil for his childes 〈◊〉 , in that he neglected gods 〈◊〉 , scraped for his child, and forgot to relieve his poor miserable neighbor. We have in Scripture, Qui 〈◊〉 pauperis, 〈◊〉 Deo, Who so ever hath pity over the poor, he lendeth unto god upon usury, that is to say, God will give it unto him again with increase: this is a lawful and godly usury.

Certain it is, that usury was allowed by the laws of this 〈◊〉 , yet it 〈◊〉 not that usury was godly, nor allowed before god. For it is not a good argument, to say it is forbidden to take. x. li. of the hundred, 〈◊〉 I may take five. Like as a thief cannot say, it is forbid̄ in y ^t law to steal. xiii. d. ob. ergo I 〈◊◊〉 . vi. d. or. iii. d. or. ii. d. No no, this reasoning will not serve afore god. For though the law of this realm hangeth him not, if he steal. iiii. d. yet for all that he is a thief before god, and shall be hanged on the fyry galowes in hell. So he that occupieth usury, though by the laws of this realm, he might do it without punishment (for the laws ar not so precise) yet for all that he doth wickedly in the sight of god. For usury is wicked before god, be it small or great: like as theft is wicked. But I will tell you how you shalbevsurers to get much gain: Geue it unto the poor, than God will give it to the with gain, give. xx. d. and thou shalt have. xl d. It shall come again (thou shalt not lose it) or else God is not god. What needeth it to use such deceitfulness & falsehood to get richesse: Take a lauful way to get them, that is, to scatter this abroad that thou hast, & thā 〈◊〉 shalt have it again with great gains, quadruplū, 4. times, saith scripture. Now gods word saith that I shall have again that which I laid 〈◊〉 with usury, with gain. Is it true that god saithe? yes, than let me not think that giving unto the poor doth 〈◊◊〉 stock 〈◊〉 god saith the contrary, namely that it shall increase: or else we make God a liar. For if I believe not his sayings, thā by mine 〈◊〉 I make him a liar, as much as is in me. Therefore learn here to commyt bsurie, and specially you rich men, you must learn this lesson well, for of you it is written. Who 〈◊〉 hath much, must make accompt for much: and you have much, not to that end, to do with it what you lust, but you must spend it as God appointeth 〈◊〉 in his word to do. For no rich man can say before god, this is my own. No, he is but an officer over it, an almener gods treasurer. Our savior saith, Omnis qui reliquerit agrū &c. centuplum accipiet. Who soever shall leave his field, shall receive it again an hundred fold. As if I should be examined now of the papists, if they should ask me, believe you in the mass? I say No, according unto gods word and my conscience, it is naught, it is but deceiptfulnesse, it is the 〈◊〉 doctrine. Now I must go to prison, I leave all things behind me, wife and children, good and land, and all my friends: I leave them for Christ's sake, in his quarrel. What saith our savior unto it, Centuplum accipiet, I shall have an hundred times so much. Now though this be spoken in such wise, yet it may be vnderstanden of alms giving to. For that mā or womā that can find in their hearts for gods sake to leave. r. s. or. r. li. they shall have an hundred fold again in this life, & in the world 〈◊〉 come life everlasting. If this will 〈◊〉 move our hearts, than they are more than stome and slintie, then our 〈◊〉 is just and well deserved. For to give alms it is like as whan a man cometh unto me, & desireth an empty purse of me: I lend him the purs he cometh by and by and 〈◊〉 it full of money, & giveth it me: So that I have now my purse again, & the money to. So it is to give alms, we lend an empty purse, and take a full purse for it. Therefore let us persuade our selves in our hearts, that to give for gods sake, is no 〈◊〉 unto us but great gain. And truly the poor man doth more for the rich man, in taking things of him, than the riche doth for the 〈◊〉 in giving them. For the rich giveth but only 〈◊〉 goods: but the poor giveth him by the promise of god all 〈◊〉 . Quotidianū, Daily. here we learn to caste away all carefulness, and to come to this storehouse of god, where we shall have all things competent both for our souls and bodies. Further in this petition we desire that god will feed not only our bodies but also our souls: and so we pray for the 〈◊〉 of preaching. For like as the body must be fed daily with meat: so the soul requireth her meat, which is the word of god. Therefore we pray here for all the clergy, that they may do their duties, and feed us with the word of god according to their calling. Now I have troubled you long, therefore I will make an end: I desire you remember to resort to this storehouse: whatsoever ye have need of, come hither, here are all things necessary for your soul and body, only desire them. But you have heard how you must be appareled, you must labor and do your duties, and than come & you shall find all things necessary for you: And specially now at this time let us resort unto god, for it is a great brought, as we think, and we had 〈◊〉 of rain. Let us there fore resort unto our loving father, which promiseth, that whā we call upon him with a faithful heart, he will hear us. Let us therefore desire him to rule y ^t matter so, that we may have our bodily 〈◊〉 . we have the ensāple of Elias, whose prayer god heard: therefore let us pray this 〈◊〉 , which our savior and redeemer Jesus Christ himself taught us, saying: Our father which art in heaven. &c.

The. vi. Sermon upon the Lord's prayer made by master Hugh Latimer.

ET remit nobis debita nostra sicut & nos re mittimus debitoribus nostris, And forgive us our trespasses as we forgive them that trespass against us. This is a very good prayer if it be said in faith with the whole hert. There was never none that did say it with the heart, but̄ he had forgiveness, and his trespasses, and all his sins were pardoned & taken from him. As touching y ^t former petitions, I told you y ^t many thin ges wer contained in thē, which you may perceue 〈◊〉 by y ^t y ^t I have said, 〈◊〉 partly by 〈◊〉 & 〈◊〉 . Truly there is a great doctrine in it, yet we 〈◊〉 it to be but a light matter to understand the lords prayer, but it is a great thing. Therefore I would have you to mark it well. But spccially keep in your remembrance how our savior teacheth us to know the liberality of god, how god hath determined to help us, in so much that we shall lack nothing, if we come to his treasor house, where is locked up all 〈◊〉 necessary for our souls and bodies.

Further consider by the same petition that we be but beggars all together. For the best of us hath need to say daily: Our father, give us this day our daily bread. I would these proud and lofty fellows would consider this, namely that they be but beggars as S. Paul saith. Quid habes, quod nō accepisti: what have ye y ^t you have not goten with begging.

Yet moste above all things, I would have you to consider this word Our, for in that word ar contained great mysteries, and much learning. All those that pray this prayer (that is to say, all Christian people) help me to get my living at gods hand: and therefore (as I told you before) they ought to be partakers of my substance, seeing they help to get my living at gods hand: for whan they say Our, they includs me in their prayers.

Agayne 〈◊〉 the remedy against carefulness, which is, to trust in god, to hange upon him, to come to his treasure house, and then to labor, and to do the works of our vocati on: then undoubtedly God will provide for us, we shall not lack. Therefore learn to trust upon the lord, and leave this wicked 〈◊〉 , whereof our 〈◊〉 monisheth us.

Specially I would have you to consider what a wicked 〈◊〉 ō this is, to fantasy y ^t giving to the poor is a diminishing of our goods. I told you of late of the proprieties of things how things 〈◊〉 , and how 〈◊〉 be not ours; all those things which we have either by laboar or by inheritance, or else by gifts, or else by bying all those things which we have by such titles be our own: but yet not so, that we may spend them according to our own pleasure. They be ours upon y ^t condition that we shall spend them to the honor of god, and 〈◊〉 of our neighbors. And here I spake of 〈◊〉 , howe we ought to make amends unto that man, 〈◊〉 we have deceived, or taken good wrongfully from him. Ther be some men which think there is no other theft but only taking purses and killing men by the way, or stealyng other men's good: Those men are much deceived: For there be 〈◊〉 genera furti, a great number of thieves. What was this but a 〈◊〉 whan Isaiah saith, principes tui infidels so 〈◊〉 furum, Thy princes are 〈◊〉 and are companions with thieves. This was a theft, but it was not a common theft, it was a 〈◊〉 theft: they could tell 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 doing, was as well a theft, as if he had robbed men by the high way. There be many which follow Zachee in his yllnes, but there be but few, or none at all, which will follow him in his good ness. Siquem 〈◊〉 reddam quadruplum, If I have deceived any man, I will pay it again four fold. I would wish that all bribers 〈◊〉 false tollers would follow his 〈◊〉 . But I tell you without restitution, there is no salua tion. This is a certain sentence, allowed and approved, first by the holy scripture. 〈◊〉 by all the writers that ever wrote upon scripture, yea the very scholedertors, (as bad as they were) yet they never 〈◊〉 in that, but said 〈◊〉 famae 〈◊◊〉 sunt opera debita, We ought to make 〈◊〉 of a 〈◊〉 good name, and of his goods takē from him wrongfully: that is to say, whan we have 〈◊〉 anybody, we ought to 〈◊〉 him amende 〈◊〉 whan we have taken any man's good wrongfully, we ought to make him 〈◊〉 , else we shall never be sauch, for god abhorreth me, and all things that I 〈◊〉 , 〈◊◊〉 before him.

Remit, who is in this world which hath not need to say, Lord forgive me? No mā huing, nor never was: nor shall be, (our 〈◊〉 only excepted) he was agn{us} immaculat{us}, an vnde 〈◊◊〉 . I 〈◊〉 a versc which I learned almost 4c. years 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 come. This verse put 〈◊〉 in Precor and deprecor. Precor, is when I would same have a thing, deprecor, is whan I would avoid it. Like as Elias the prophet whan Jezebel had killed the prophets of the lord, Elias being in a hole in the mount, desired of god to die, and this is precor. Now deprecor is his contrarium, when I would avoid the thing then I use deprecor. Now in the lord prayer till hither we have been in precor that is to say, we have desired things at gods haude. Now 〈◊〉 deprecor, I desire him now to remove such things which may 〈◊〉 me 〈◊〉 , as 〈◊〉 which doth harm, therefore I would have him to take away my trespasses. Now who is in the world or ever hath been, which hath nor need to say this deprecor, to desire god to take from him sins, to forgive him his tres passes. Truly no saint in heavē, be they as holy as ever they will, yet they have had need of this deprecor, they have had need to say, lord forgive us our trespasses. Now you ask wherein standeth our righteousness? Answer. In that that god forgiveth unto us our vnrightuousnes. Wherein standeth our goodness? In that that god taketh away our ylnes, so that our goodness standeth in his goodness.

In the other petition we desire all things 〈◊〉 for our bodily life, as long as we be here in this world. Vnusquis{que} enimtempus certum haber predefinitum à domino. For every man hath a certain time appointed him of god, and god hideth y ^t same time from us: for some die in young age, some in old age, according as it pleaseth him: he hath not manifested to us the time, because he would have us at all times ready: else if I knew the time, I would presume upon it, and so should be worse. But he would have us ready at all times and therefore he hideth the time of our death from us. And it is a come mon 〈◊〉 : there do come as many skins of calves to the market as do of bulls or kyen. But of that we may be sure there shall not fall one hear from our head without his will, & we shall not die before y ^t time that god hath appointed unto us, which is a comfortable thing, specially in time of sickness or wars. For there be many men which are afraid to go to war, & to do the king service, for they fear ever they shall be 〈◊〉 . Itē 〈◊〉 & persons be afraid when there cometh a sickness in y ^t toune therefore they wer wont commonly 〈◊〉 get 〈◊〉 out of y ^t way, & send a fryer thither, which did nothig else but rob and spoil thē: which doings of the vicar was damnable, for it was a diffidence & a mistrust in god. Therefore ye 〈◊〉 , persons, or curates, what name so ever you bear, whā there cometh any sickness in your toune, leave not your flock 〈◊〉 a pastor, but comfort thē in their distress, and believe certainly y ^t with your well doings you cannot shorten your lives. Like wise thou subject, whan y ^t art commanded by the king, or his officers, to go to war, to fight against the kings enemies, go w ^t a good heart and courage: not douting but y ^t god will preserve thee, and that y ^u canst not short̄ thy life w ^t well-doing. Peraduēture god hath appointed thee to die there, or to be slain: Happy art thou when thon diest in gods quarrel. For to fight against the kings enemies, being called unto it by the magistrates, it is gods service: therefore when thou dicst in that service with a good faith, happy art thou.

There be some which say, whan their friends are slain in battle, O if he had tarried at home, he should not have lost his life: these sayings are naught. For god hath appointed every man his time. To go to war in presumptiousnes w ^t out 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 well assured in thy heart, that thon 〈◊〉 not shorten thy life with well doing.

〈◊〉 forgive us, Here we sue for our parden: and so we acknowledge our selves to be offenders. For the vngilty needeth no pardon. This pardon or remission of sins is so ne cessary, y ^t no man can be saved w ^t out it. Therefore of remissiō standeth the Christian man's life: for so saith David: Beati quo rum remissae sunt 〈◊〉 & quorū recta 〈◊〉 peccata. Who is 〈◊〉 of god: Marry he whose iniquities are forgiven, & whose sins ar covered. He saith not: blessed be they which have never sinned. For where dwell such fellows, whi che never sinned? Marry nowhere, they are not to be gotten. Here the Prophet signified that all we be sinners: for he 〈◊〉 , quorum peccata sūr remissa, whose sins are pardoned: And here we be painted out in our colors, else we would be proud, & so he saith in y ^t gospel. Cum sitis mali. There he geneth us our own title and name, calling us wicked and ill. There is neither man nor woman that can say they have no sin, for we be all sinners. But how can we hide our sins? Marie the blood of our savior Jesus Christ hideth our sins and washeth thom away. And though 〈◊〉 man had done all the worlds sins, sense Adams time, yet he may be remedied by the blood of Jesus Christ: if he believe in him, he shall be cleansed from all his sins: Therefore all our comfort 〈◊〉 in him, in his love and kyndnesse. For Saint Paul saithe: Charitas operit multitudinem 〈◊〉 . So doth in 〈◊〉 the love of our Savior Jesu Christ: His love towards us, covereth and taketh away all our 〈◊〉 : in so much that the almighty God shall not condemn us, nor the devil shall not prevail against us. Our nature is ever to hide sin, and to cloke sin: but this is a wicked hidyng, and this hiding will not serve. Videt & requiret, he seeth our wickedness, and he will punish them, therefore our hiding cannot serve us. But if you be disposed to hide your sins, I will tell you howe you shall hide 〈◊〉 . Firste acknowleage them, and than believe in our savior Christ, put him in trust withal: he will 〈◊〉 his father, for to that ende he came into the world, to save sinners. This is the righte way to hide sins, not to go and excuse them, or to make them no sins. No no, the 〈◊〉 saith: Beatus vir cui dominus non imputat iniquitatem, Blessed is that man to whom the Lord imputeth not his sins: He saith not, Blessed is he that did never sin: but blessed is he, to whom sin is not imputed.

And so here in this petition we pray for remission of our sins: which is so requisite to the beginning of the spiritual life that no man can come thereto, except he pray for remission of his sins, which standeth in Christ our redeemer: he hath washen and cleansed our sins, by him we shall be clean. But how shall we come to Christ? how shall we have him? I hear that he is beneficial, as scripture witnesseth, 〈◊〉 est a pud Deum redemptio. There is full and plentuous redemption by him. But howe shall I get that? How shall I come unto it? Mary by faith: Faith is the hand wherewith we 〈◊〉 his benefits, therefore we must needs have faith. But howe shall we obtain faith? Faithe in deed bringeth Christ, and Christ bringeth remission of sins, but howe shall we obtain faith? Answer S: Paul teacheth us this, saying, 〈◊〉 ex 〈◊〉 , Faithe cometh by hearing of gods word. Then if we will come to faith, we must hear gods word: if we must hear gods word, than we must have prea chers which be able to tell us gods word. And so it appeareth that in this petition we pray for preachers: we pray unto god that he will send men amongst us, which may teache us the way of everlasting life. Truly it is a pitiful thing to see scho les so neglected, scholars not maintained, every true Christian ought to lament the same. But I have good hope, since God hath done greater things in taking away and extirping out all popery, that he will send us a remedy for this matter to. I hope he will put into the magistrates heart, to consider those things: for by this office of preaching GOD sendeth faith. This office is the office of salvation: for it hath pleased God, per stultitiam predicationis saluos facere credentes, by the foolishness of preaching to save the believers. So (I say) we pray for this office which bringeth faith: faith bringeth to Christ, Christ bringeth remission of sins, remission of sins bringeth everlasting life.

O this is a godly prayer, which we ought at all times to say, for we sin daily, therefore we had need to say daily, forgive us our trespasses, and as David saith, Ne intres in iudi cium cum seruo 〈◊〉 , lord enter not into judgment with thy servant, for we be not able to abide his judgment, if it wer not for this pardon, which we have in our savior Jesu Christ we should all perish eternally. For when this word Remit, was spoken with a good faith, and with a penitent heart, there was never man but he was heard. If Judas (that traitor) had said it with a good faith, it should have saved him: but he forgot that pointe, he was taught it in deed, our savior himself taught him to pray so, but he forgot it again. 〈◊〉 he remembered that pointe, he 〈◊〉 Remit, Lord forgive me and so he obteyued his pardon, and so shall we do: for we be ever in that case, that we have need to say Remit lord forgive us, for we ever do amiss.

But here is one addition, one hanger on. As we forgive 〈◊〉 〈◊〉 trespass against us. What 〈◊〉 this: In deed it 〈◊〉 after the words, as though we might or should me rite remission of our sins with our 〈◊〉 : as for an ensample. That man hath dene unto me a foul turn, he hath wronged me: at the length he 〈◊〉 his 〈◊〉 , and cometh to me, and 〈◊〉 me to 〈◊〉 him, I forgive 〈◊〉 . Do I now in 〈◊◊〉 neighbor his sins which he hath done 〈◊◊〉 , 〈◊〉 I (I say) 〈◊〉 or 〈◊〉 at gods hand 〈◊〉 of my 〈◊◊〉 ? No, no, god 〈◊〉 ; 〈◊〉 : for if this should 〈◊〉 so, thē 〈◊〉 well Christ, it 〈◊〉 him clean away, it diminisheth his honor, and it is 〈◊◊〉 wrought against Christ. This 〈◊◊〉 in 〈◊〉 paste taught openly in the 〈◊〉 , & in the schools but it was 〈◊〉 treason against Christ, for in him only, and in nothing else, neither in 〈◊〉 nor in earth, is 〈◊◊〉 : unto him only pertaineth this honor. For remission of sins, wherein consisteth 〈◊◊〉 , is such a treasure, that passeth all 〈◊◊〉 , it must not be our merits that shall 〈◊〉 but his: he is our comfort, it is the 〈◊〉 of Christ and his blood shedding that cleanseth us from our sins. Therefore whosoever is minded contrary unto this he robbeth 〈◊〉 of his majesty: Factus est reus lesae 〈◊〉 , and so 〈◊〉 himself into everlasting 〈◊〉 . For though the works whi che we do be good outwardly, and god be pleased 〈◊◊〉 , yet they be not perfect, for we believe imperfectly we love vnper fectly, we suffer imperfectly notas we ought to 〈◊〉 , & so all thi ges that we do ar done imperfectly. But our savior, he hath so 〈◊〉 the matter, and taken away our vnperfectnes so, that they be counted now before God moste perfect and holy, not for our own sake, but for his sake: and though they be not perfect, yet they be taken for perfect: And so we come to perfectness by him. So you see as touching our salvation we must not go to working, to think to get everlasting 〈◊〉 with our own doings. No, this were to deny Christ. Saluacion, and remission of sins, is his gift, his own and free 〈◊〉 . As touching our good works which we 〈◊〉 , GOD will reward them in heaven, but they can not get heaven. Therefore 〈◊〉 every man do well, for it he shall be well rewarded: but let them not think that they with their doings may get heaven, for so doing, is a robbing of Christ.

What shall we learn now by this addition, where we say. As we forgive them that trespass against us, I 〈◊〉 you this addition is put unto it, not without great cause, for our savior being a wise and perfect 〈◊〉 would speak no words in vain. This addicion is put unto it, as to be a certain and sure token unto us, whether we have the 〈◊〉 saith in our hearts or no. For saith, the righte 〈◊〉 I say, consisteth not in the knowledge of the stories, to believe the stories 〈◊〉 in the new and old 〈◊〉 , that is not the lively faith, which bringeth salvation with her. For the devil himself believeth the stories, and yet is and shall be damned world without end. Therefore we must have the right faith, the lively faith, the faith that bringeth salvation, which consisteth in believing that Christ died for my sins sake. With such a faith I draw him unto me, with all his 〈◊〉 . I must not stand in generalities, as to believe y ^t Christ suffered under Poncius Pilate, but I must 〈◊〉 that that 〈◊〉 done for my sake, to redeem with his pas sion 〈◊〉 sins, and 〈◊〉 theirs which believe and trust in him, 〈◊〉 I 〈◊〉 so, then I shall not be deceived. But this 〈◊〉 is a hard thing to be had, and many a man thinketh himself to have that faith, when he hath nothing 〈◊〉 . Therefore I will tell you how you shall 〈◊〉 whether you have y ^t right 〈◊〉 or no, lest you be 〈◊◊〉 a 〈◊〉 of faith, as many be, therefore prove thyself on this wise, here is a 〈◊〉 which hath 〈◊〉 me 〈◊◊〉 takē away my 〈◊〉 or my 〈◊〉 name, he hath 〈◊〉 me, or otherwise hurt me. 〈◊〉 at the length he 〈◊〉 unto me, and acknowledgeth his faults and 〈◊〉 ; & desireth me to forgive him: if I now 〈◊〉 my 〈◊◊〉 & wylling to forgive him frō & bottom of 〈◊◊〉 , 〈◊◊〉 that he hath done 〈◊◊〉 , then I may 〈◊◊〉 that I have & 〈◊〉 faith: yea, I may be 〈◊〉 y ^t god will 〈◊◊〉 me my sins for Christ's his sons 〈◊〉 : but whā my neighbor 〈◊〉 unto me confessing his 〈◊〉 , & desiring 〈◊〉 : if I thā be sturdy and proud, my heart is flyntye, and my stomach 〈◊◊〉 him, in so much that I refuse his request, and have an appetite to be avenged upon 〈◊〉 I have such a 〈◊〉 stomach, then I may pronounce 〈◊〉 myself, that I have not that lively faith in 〈◊◊◊◊◊〉 . It is a sure token that I am not 〈◊〉 the 〈◊〉 of the 〈◊〉 of god as long as I abide in this 〈◊〉 .

There is no good body but he is 〈◊〉 or 〈◊〉 by 〈◊〉 mean or other, & commonly it is 〈◊〉 , y ^t those which line most godly, have in this world the 〈◊◊〉 , they 〈◊◊〉 〈◊〉 & backbitten, & diverse ways vexed of the wicked. Therefore thou (whosoever thou art) that sufferest such wrongs, either in thy good and substance or in thy good name & fame ex amine thyself, go into thy heart, and if thou caust find in thy heart to forgive all thy enemies whatsoever they have done against thee, than thou mayest be sure that thou art one of the flock of god: yet thou must beware (as I said before) that thou think not to got heaven by such remitting of thy neighbors ill doings. But by such forgeuyng, or not 〈◊〉 , thou shalt know whether thou have faith or no. Therefore if we have a rebellious stomach, and a flyntye heart against our neighbor, so that we are minded to avenge our selves upon him, and so take upon us gods office, which saith: Mihi vindictam ego retribuam, yield unto me the vengeance, and I shall recompense them (as I told you) we be not of the flock of Christ. For it is written. Si quis dixerit quoniam diligo de 〈◊〉 & odio habet 〈◊〉 suum, mendax est, whosoever saith I love god, and hateth his brother, that man or woman is a liar. For it is impossible for me to love god & hate my neigh bour. And our savior saith, Si orauetitis remittite, whā you will pray, forgive first, else it is to no purpose, you get nothing by your prayer. Like wise we see in the parable of that king which called his servants to make an account, and pay their dettes: where he remitteth one of them a great sum of money. Now that same fellow, whom the lord pardoned, went out and toke one of his fellow servants by the neck, and handled him moste cruelly, saying: give me my money. He had forgotten belike that his lord had forgiven him.

Now the other servants, seeing his cruelnes, came unto the king, and told him how that man used himself so cruelly to his fellow: The lord called him again, & after great 〈◊〉 caste him in prison, there to lie till he had paid the least farthing. Upon that our savior saith Sic & pater meus coelestis faciet vobis si non remiseritis vnusquis{que} fiatri suo de cordibus 〈◊〉 , Thus will my heavenly father also do unto you, if ye forgive not everyone his brother even from your hearts. Therefore let us take hede by that wicked servant which would not forgive his fellow servant when he desired of him forgiveness, saying: patientiam habe in me, & omnia red 〈◊〉 , have patience with me, saith he, and I will pay thee all my dettes. But we cannot say so unto god, we must only call for pardon.

There be many folk which whan they be sick they say: O y ^t I might live but one yere longer, to make amends for my sins, which saying is very nought, and ungodly. For we are not able to make amends for our sins: only Christ, he is the lamb of god which taketh away our sins. Therefore whan we be sick we should say: Lord god, Thy will be done, if I can do anything to thy honor and glory, Lord, suffer me to live longer, but thy will be done. As for satisfaction, we cannot do the lease piece of it.

You have heard now howe we ought to be willing to forgive our neighbors their sins, which is a very token that we be children of god: to this our savior also exhorteth us, saying: Si frater 〈◊〉 habet aliquid 〈◊〉 te, relinque &c. If thou offerest therefore thy gift before the altar, and there rememberest that thy brother hath somewhat against thee, leave thou thy gift there before the altar, and go first, and be reconciled unto thy brother. Leave it there (saith our savior) if thy brother have anything against thee: go not about to sacrifice to me, but first above all things go and reconcile thyself unto thy brother. On such wise saint Paul also exhorteth us, saying: Volo viros orare 〈◊〉 ; ira & disceptatione, I would have men to pray without angre & disceptation. There be many wranglers and braulers now a days, which do not well: they shall well know that they be not in the favor of god, god is displeased with them: let us therefore give us our 〈◊〉 to 〈◊〉 , so that we may love god and our neighbor. It is a very godly prayer, to say: Lord forgive us our trespass ses, as we forgive them that trespass against us. But there be peradventure some of you, which will say. The priest can absolve me, and forgive me my sins. Syr I tell thee, the priest or minister (cal him what you will) he hath power givē unto him from our savior, to absolve in such wise as he is commanded by him: but I think ministers be not greatly troubled therewith: for the people seek their carnal liberties, which in deed is not well, & a thing which misliketh god. For I would have them that are grieved in conscience, to go to some godly man which is able to minister gods word, & there to fetch his absolucion, if he can not be 〈◊〉 inthe public sermon, it wer truly a thing which would do much good. But to say the truth, there is a great fault in the priests, for they (for the most part) be unlearned: & wicked: & seek rather means & ways to wickedness than to godliness. but a godly minister, which is instruct in the word of god, can & may absolve in opē preaching, not of his own authority, but in the name of god: for god saith: Ego su qui deleo 〈◊〉 , I am he (saith god) that cleanse thy sins. But I may absolve you as an officer of Christ, in the 〈◊〉 pulpet in this 〈◊〉 . As in any as 〈◊〉 their sins unto god, acknowleging 〈◊◊〉 to be sinners, & believe y ^t our 〈◊◊◊◊〉 hath take away their sins, & have 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 will 〈◊〉 in defense of their 〈◊〉 will not acknowledge them, nor purpose to leave them, and so 〈◊〉 no 〈◊〉 in our savior to be saved by him 〈◊〉 his 〈◊〉 : to them I say, Ego ligo 〈◊〉 , I 〈◊〉 you: and I 〈◊〉 not 〈◊〉 they shall be bound in heaven. Forthey be the 〈◊〉 of 〈◊〉 devil as long as they be in such 〈◊〉 and purpose to sin. 〈◊〉 you see how, and in what wise, a preacher may absolve 〈◊〉 : but he cannot do it of 〈◊〉 or 〈◊◊〉 . 〈◊〉 in 〈◊〉 wise: he mast do it according as Christ 〈◊◊〉 him. If god now command to forgive him, qui 〈◊〉 contra me, that sinneth against me, how much more must I be reconciled to him, whom I have offended: I must go unto him, and desire him to forgive me, I must acknowledge my fault, & so humble myself before him. Here a man might ask a question, saying: What if a man have offended me grievously, and hath hurt me in my good, or slaundred me, and is 〈◊〉 in it, standeth in defense of himself and his own wickedness, he will not acknowledge himself: shall I forgive him? Aunswere. Forsothe GOD himself doth not so, he forgiveth not sins, except the sinner acknowledge himself, confess his wickedness, and cry him mer cye. Now I am sure, god requireth no more at our hands, than he doth himself. Therefore I will say this: if thy neighbor, or any man hath done against thee, and will not 〈◊〉 his faults, but wickedly defendeth the same, I for my own discharge must put away all rancor and malice out of my heart, and be redye as far forth as I am able, to help him: if I do so, I am discharged afore god, but so is not he. For truly that sturdye fellow shall make a heavy count afore the righteous judge.

Here I have occasion to speak against the Novatians, which deny remission of sins: their opinion is, that he which cometh once to Christ, and hath received the holy 〈◊〉 , and after that, sinneth again, he shall never come to Christ again, his sin s shall never be forgiven him: which opinion is moste erroneous and wicked: yea and clean against Scripture. For if it should be so, there should nobody be saved: for there is no man but he sinneth daily. I told you howe you should understand those two places of Scripture, which seem to be very hard. Non est 〈◊〉 . &c. As concerning the sin against the holy ghost we cannot judge aforehād, but after I know now y ^t Iudashad sinned against y ^e holy ghost, also Nero, Pharaoh, & one Frāciscus Spera, which mā had 〈◊〉 popery, & done very boldly in gods quarrel: at the length he was complained of, the holy ghost moved him in his heart to stick unto it, & 〈◊〉 to forsake gods word: he contrary to that admonition of the holy ghost denied the word of god, & so finally died in desperation: him I may pronounce to have sinned y ^t sin against y ^t holy ghost. But I will show you a remedy for y ^t sin against 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 ghost. For, gratia 〈◊〉 supra pecca tū y ^t mercy of god sar excedeth our sins. I have heard tell of some which whā they said this petitiō, they perceived y ^t they asked of god forgiveness, like as they thenselves forgive their neigh bors, & again perceiving themselves so unapt to forgive their neighbors faults, came to y ^t point, y ^t they would not say this prayer at all: but toke our ladies psalter in hand and such foolries, thinking they might than do unto their neighboar a soul turn with a better conscience, than if they should say this patition: for here they wish themselves the vengeance of god upon their heads, if they bear grudge in their hearts and say this petition. But if we will be right Christians, let us set aside all hatered and malice, let us live godly and forgive our enemy: so that we may from the bottom of our heart say. Our father which art in heaven, forgive us our trespasses. &c There be some when thei say, Forgeue us our trespasses, they think y ^t god will forgive culpā only, sed nō poenā, giltines, & not y ^t pain: & therefore they believe they shall go into purgatory & there to be cleansed frō their sins, which thing is not so: they be liars which teach such doctrine. For god forgiveth us both y ^t pain & the giltines of sins. Like as it appeared in Da uid, whē he reap̄ted, Nathā said unto him: abstulit dn̄s iniqui tatē tuā, y ^t lord (saith he) hath takē away thy wickedness. But they will say: god toke away the giltines of his sins, but not y ^t pain for he punished him afterward. Sir, y ^t must understand, y ^t god punished him, but not to y ^t end that he should make satis factiō & amēds for his sins: but for a warning god would give him a Cave, therefore he punished him. So likewise whosoever is a repentāt sinner, as David was, & believeth in Christ, he is clean à poena & a culpa, both from the pain and giltines of his sins: yet god punisheth sins, to make us to remember and to beware of sins.

Now to make an ende: you have heard 〈◊〉 needful it is for us to cry unto god, for forgiveness of our sins: where you have heard wherein forgiveness of our sins standeth, namely in Christ the son of the living god: Agayne I told you how you should come to Christ, namely by faith, & faith cometh thorough hearing the word of god.

Remember then this additiō, As we forgive them that trespass against us: which is a sure token whereby we may know whether we have the true faith in Christ or no. And here you learn that it is a good thing to have an enemy, for we may use him to our great commodity, thorough him or by him we may prove our selves whether we have the true faith or no.

Now I shall desire you yet again, to pray unto almighty god that he will send such water, whereby the fruits of the field may increase, for we think we have need of rain. Let us therefore call upon him, which knoweth what is best for us. Therefore say with me the lords prayer as he himself hath taught us. Our father which. &c.

The vii. sermon upon the Lord's prayer made by the righte reverend Father in God, M. Doctor Latyiner.

ET ne nos inducas in tentationē, sed li bera nos à malo. In the petition afore where we say, Forgive us our trespasses: there we fetch remedies for sins paste, for we must needs have forgiveness, we cannot remedy the matter of our selves, our sins must be remedied by pardon, by remission: other righteousness we have not. but forgeuyng of our vnrightuousnes, our goodness standeth in forgeuing of our ylnes. All mankynd must cry, Pardon, and acknowledge themselves to be sinners, except our savior, which was clean without spot of sin. Therefore whā we feel our sins, we must w ^t a penitent heart resort hither & say: Our father which art in 〈◊〉 forgive us our trespasses as we forgive them that trespass against us. Mark well this addition (as we forgive them y ^t tres pass) for our savior putteth y ^t same unto it, not to that end that we should merit any thing by it: but rather to prove our 〈◊〉 . Whether we be of the faithful flock of god, or no. For the righte faith abideth not in that man, that is disposed 〈◊〉 to sin, to hate his 〈◊◊〉 , or to do other manner of sins. For whosoever purposely sinneth contra conscien tiam, against his conscience, he hath lost y ^t holy ghost, the 〈◊〉 siō of sins, & finally Christ himself. But whā we ar fall so we must fetch them again at goos hand by this prayer, which is a storehouse, here we shall find remission of our sins.

And though we be risen never so well, yet when we fall again, when we 〈◊〉 again, what remedy than? What 〈◊〉 leth it me to be risen once, and fall by & by into the self same sin again? which is a renovation of the other sins. For whosoever hath done wickedly an act against god, & afterward is sory for it, crieth god mercy, & so cometh to forgiveness of the same sin, but by & by willingly & wittingly doth the self same sin again: he renouateth by so doing all those sin nes which before times were forgiven him. Which thing appeareth by the lord that toke rekening of his servants, where he found one which ought him a great sum of money, the lord 〈◊〉 him and remitted him all the dets. Now that same man afterward shown himself unthankful & wicked, therefore the lord called him, and caste him into prison, there to lie till he had paid the uttermost far thing, not withstanding that he had forgiven him afore. &c.

So we see that the 〈◊〉 of the former sins turn again, whan we do the same sins again. Seeing then that it is so dangerous a thing to fall into sin again, than we had need to have some remedy, some help, that we might avoid sin, and not fall thereto again. Therefore here followeth this petition, Lead us not into temptation.

Here we have a remedy, here we desire god that he will preserve us from falling into sin. Our savior (that 〈◊〉 scholemaster) knew whereof we had need, therefore he teacheth us to beg a preservation of god, that we fall not. Lead us not, it. that is to say, lord god, lead us not 〈◊〉 trial, for we shall 〈◊〉 be overcome, but preserve us, suffer us not to sin again, let us not fall, help us y ^t sin get not the victory over us. And this is a necessary prayer: for what is it that we ran do: Nothing at all but sin, & therefore we have need to pray unto god, y ^t he will preserve and keep us in the right way, for our enemy the devil is an unquiet spirit, ever lying in the way, seeking occasion how to bring us to ungodliness. Therefore it appeareth how much we have need of the help of 〈◊〉 : for the devil is an old enemy, a fellow of great antiquity, he hath endured this five thousand and 52. years, in which space he hath learned all arts & cunningcs, he is a great practiser, there is no suttelty, but he knoweth the same. Like as an ar tificer that is cunning & expert in his craft & knoweth how to go to work, how to do his business the rediest way: so the de uyll knoweth all ways how to tempt us, & to give us an overthrow: in so much that we can begin nor do nothing, but he is at our heels, and worketh some mischief, whether we be in prosperity or adversity, whether we be in health or sickness, life or death, he knoweth how to use the same to his purpose. As for an ensaumple: Whan a man is riche and of great substance, he by & by setteth upon him with his crafts, intending to bring him to mischief. And so he moveth him to despise and contemn god, to make his riches his god. Yea he can put such pride into the rich man's heart, that he thinketh himself able to bring all things to pass, and so beginneth to oppress his neighbor w ^t his riches. But god by his ho lie word warneth us, & armeth us against such crafts & suttel ties of y ^t devil, saying: Diuitiae si affluāt 〈◊〉 cor apponere, If riches come vpō you, set not your hearts vpō thē. He come maūdeath us 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 used: but y ^t devil is so wliy, he 〈◊〉 up 〈◊〉 hearts to abuse thē. Again, whā a mā falleth into poverty, so y ^t he lacketh things necessary to y ^t 〈◊〉 of this bodily life: loe y ^t devil is evē ready at hand to take 〈◊〉 by y ^t 〈◊〉 , to bring him to mischief. For he 〈◊◊〉 & stir up the heart of y ^t 〈◊〉 , y ^t is in poverty, not to labor & calling vpō god but rather to stealyng & robbyng, notwithstanding that God forbiddeth such sins in his laws, or else at the least he will bring him to use deceyte and 〈◊〉 with his neighbor, 〈◊〉 that way to bring him to everlasting destruction.

Further whan a man is in honor and dignity, and in great estimatiō, this serpent sleepeth not, but is ready to give him an overthrow. For though honor be good unto thē which come laufully by it, & though it be a gift of god, yet the devil will move y ^t that man's heart, which hath honor, to abuse his honor. for he will make him lofty, and high minded, and fill his heart full of ambitions, so that he shall have a desire ever to come higher and higher: and all those which will withstand him, they shall be hated, or ill entreated at his hand: and at the length he shall be so poisoned w ^t this ambition, y ^t he shall forget all humanity and godliness, & consequently fall in the fearful hands of god, such a fellow is the devil that old doctor.

If it cometh to pass that a man fall into open ignominy and shame, so that he shall be nothing regarded before the world: then the devil is at hand, moving and styrryng his heart to 〈◊〉 , and at the length to desperation.

If he be young and 〈◊〉 , the devil will put in his heart, & say to him: What? thou art in thy flowers man, take thy pleasure, make merry with thy companions, remember the old proverb young saits, old devils: which proverb in very deed is naught and deceitful, and the devils own invention, which would have parents negligent in bringing up their childrē in good nes: he would rather see them to be brought up in ylnes, and wickedness, therefore he found out such a proverb, to make thē careless for these children. But (as I said afore) this proverb is naught: for look commonly where childrē are brought up in wickedness, thei will be wicked all their lives after: & therefore we may say thus, young devil, old devil, young saints, old saints. Quo semel imbuta est recen s seruabit odorem testa 〈◊〉 . The erthen pot will long savor of that licoure that is first put into it. And here appeareth how the devil can use the youth of a young man to his destruction, in exhorting him to follow y ^t fond lusts of that age. Likewise whan a man cometh to age, that old serpent will not leave him, but is ever stirring him from one 〈◊〉 unto the other, from one wickedness to another: & commonly he moveth old folks to avarice and covetousness: for then old folk will commonly say, by y ^t inspira tion of the devil. Now it is time, for me to lay up, to keep in store somewhat for me, y ^t I may have 〈◊〉 to live whan I shall be a crippell: & so under this color they set all their hearts & minds only upon this world, forgetting their poor neighbor, which god would have relieved by them. But (as I told you before) this is the devils invention & 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 have set all their hearts and phantasies in such wise upon their goods, that they cannot suffer anybody to occupy their goods, nor they themselves use it not: to the verifiyng of this common sentence. Auarus caret quod habet, aeque 〈◊〉 quod nō habet, the couetuous man lacketh as well those things which he hath as those things which he hath not. So like wise whan we be in health, y ^t devil moveth us to all wickedness & naughti nes: to horedom, lechery, theft, and other horrible faults, put ting clean out of our 〈◊〉 the remembrance of god and his judgments, in so much that we forget that we shall die.

Agayne, whan we be in sickness, he goeth about like a Lyon, to move and stir us to impatiency and murmuryng against god: or cls he maketh our sins so horrible before us that we fall into desperation. And so it appeareth that there is nothing either so high or so low, so great or small, but the devil can use that self same thing, as a weapon to fright against us withal, like as with a sword. Therefore our savior, knowing the crafts & suttelties of our enemy the devil how he goeth about day and night 〈◊〉 intermission to seek our destruction teacheth us here to cry unto god our heaven lie father for aid & help, for a subsidy against this strong and mighty enemy, against y ^t prince of this world, as saint Paul 〈◊〉 not to call him, for he knew his power and suttle 〈◊〉 . belike s. Paul had some experience of him.

Here by this petitiō whā we say, Lead us not into temptation, we learn to know our own impossibility and infirmity, namely that we be not able of our own selves to withstand this great and mighty enemy the devil. Therefore here we resort to god, desyring him to help and defend us, whose power passeth the strength of the devil. So it appeareth y ^t this is a most needful petition, for whan the devil is busy about us, and moveth us to do against god & his holy laws, and cōmandementes, ever we should have in remēmbrāce whither to go, namely to god, aknowleging our weakness that we be not able to withstand y ^t enemy. Therefore we ought ever to say, Our Father which art in heaven, Lead us not into temptation. This petition (Lead us not into temptation) the meaning of it is, Almighty God we desire thy holy majesty for to stand by & with us with thy holy spirit, so that temptation overcome us not, but that we through thy goodness and help, may vanquishe and get the victory over it, for it is not in our power to do it, thou O god, must help us to scriue and fight. It is with this petition, Lead us not 〈◊〉 temptation, even as much as saint Paul saith, Ne 〈◊〉 igitur 〈◊〉 in vestro mortali corpore, Let not syn reign in your corruptible body, saith S. Paul, be doth not require that we shall have no sin, for that is impossible unto us, but he 〈◊〉 that we be not servants unto sin, that we give not place unto it, that sin rule not in us. And this is a commendement, we are commanded to forsake and hate sin, so that it may have no power over us. Now we shall turn this commandment into a prayer, and desire of god that he will keep us, that he will not lead us into temptation, that is to say, that he will not suffer sin to have the rule and governance over us, and so we shall say with the Prophet, Domine dirige gressus meos, Lord rule and govern thou me in the right way, and so we shall turn God's commandment into a prayer, to desire of him help to do his will and pleasure. like as S. Augustine saith, Da quod iubes, et iube quod vis, Give that thou commaundest, and then command what thou wilt. As who say, if thou wilt command only, and not give, than we 〈◊◊〉 , we shall perish Therefore we must desire him to rule and govern all our thoughts, words, 〈◊◊〉 , 〈◊〉 that no sins bear rule in us: we must require him to put his helping 〈◊〉 to us, that we may overcome temptation, and not temptation us. This I would have you to consider, that every morning whan you rise from your bed, you would say these 〈◊〉 with a faithful heart and earnest mind Domine gressus meos 〈◊〉 ne dominetur peccatum in 〈◊〉 〈◊〉 corpore, Lord rule and govern me so, 〈◊〉 my ways so, that sin get not the victory of me, that sin rule me not, but let thy holy ghost inhabit my heart. And specially whan any mā goeth about a dangerous business, let him ever say: domine dirige grossus 〈◊〉 , Lord rule thou me, keep me in thy custody. So this is the first point, which you 〈◊〉 note in this petition, namely, to turn 〈◊〉 commandments of god into a prayer, he commandeth us to leave sins, to 〈◊〉 them, to hate them, to keep our heart clean from them: then let us turn his commandment into a prayer and say, Lord lead us not into 〈◊〉 , that is to 〈◊〉 Lord keep us that the devil 〈◊〉 not against us, that wickedness get not the victory 〈◊〉 us.

You shall not think that it is an 〈◊〉 to be tempted, 〈◊◊〉 into temptations. No, for it is a good thing, and scripture commendeth it, and we shall be rewarded for it. For S, James 〈◊〉 , Beatus 〈◊〉 suffert 〈◊〉 , Blessed 〈◊〉 that man that suffereth temptations, patiently. Blessed is he that suffereth, not he that 〈◊〉 , not he that is led by thē, and followeth the motions thereof. The devil moveth me to do this thing and that, which is against god, to commit 〈◊〉 dome, or lecherye, or such like things. Now this is a good thing: for if I withstand his motions, and more regard god thā his suggestions, happy am I, & I shall be rewarded for it in heaven. Some think that 〈◊〉 Paul would have 〈◊◊〉 without such temptations, but GOD would not grant his request. 〈◊〉 tibi gratia mea, Paul, 〈◊〉 content Paul to have my favor. For temptations be a declaratiō of gods favor and might: for though we be moste weak and feable, yet thorough our weakness GOD vanquisheth the great strength and might of the devil. And afterward he promiseth us that we shall have Coronam vitae, the croune of life, that is to say we shall be rewarded in everlasting life. To whom did GOD promise 〈◊◊〉 , ever lastyng life? Mary diligentibus se, saith 〈◊〉 James, unto thē that love him, not unto them y ^t love the selves & follow their own affections, 〈◊〉 se, it is an Amphibologia and therefore Erasmus turneth it into latin with such words, A quibus dilectus est Deus, non diligentibus se, Not they that love them selves, but they of whom god is beloved: for self love is the root of all mischief and wickedness.

Here you may 〈◊〉 who are those which love GOD, namely they that fight against temptations and assaults of the devil. For this life is a warfare, as S. Job saith, Militia est vita hominis super terram, The life of man is but a warfare: not that we should fight and brawl one with another. No not so, but we should fight against these 〈◊〉 that are within us. We may not fight one with another, to avenge our selves, and to satisfy our 〈◊〉 : but we should fight against the ill motions which rise up in our hearts against the law of God. Therefore remember that our life is a warfare, let us be contented to be tempted. There be some whan they fall into temptations, they be so yrkesom that they give place they will fight no more. Again, there be some so weary, that they ryd them selves out of this life, but this is not well done: they do not after saint James mind, for he saith: Blessed is he that suffereth temptation, and taketh it 〈◊〉 . Now if he be blessed that suffereth tentatiō, than it followeth, that he that curseth & murmureth against God, being tempted, that that man is cursed in the sight of God, and so shall not enjoy coronam vitae, everlasting life.

Further it is a necessary thing to be tempted of God: for how should we know whether we have the love of God in our hearts or no, except we be tried, except God tempt & prove 〈◊〉 . Therefore the prophet David saith: Proba me Domine & renta me, Lord (saith he) prove me and tempt me. This prophet knew that to be tempted of God is a good thing. For temptations minister to us occasion to run to god and to beg his help. Therefore David was desirous to have something whereby he might exercise his faith. For there is nothing so dangerous in the world, as to be without trouble without temptation: for look when we be best at ease, whā all things go with us according unto our will and pleasure, then we ar commenlye most farthest of from God. For our nature is so feeble that we cannot bear tranquility, we forgette god by and by: therefore we should say, proba me, Lord prove and tempt me.

I have red ones a story of a good bishop, which rode by the way, and was werie, being yet far of frō any town: therefore seeing a fair house, a great man's house, he went thither and was very well and honorably received: there was great preparations made for him, and a great banket, all thing was plenty. Then the man of the house, set out his prosperity, and told the bishop what richesse he had, in what honor and dignities he was, how many fair children he had, what a virtuous wife god had provided for him, so that he had no lack of any manner of thing, he had no trouble nor verations, neither inward nor outward. Now this holy man hering the good estate of that man, called one of his servants, and commanded him to make ready the horses: for the bishop thought that God was not in that house, because there was no tempta tion there: he toke his leave and went his 〈◊〉 . Now whan he came a two or three mile of, he remembered his boke which he had left behind him: he sent his man back again to fetch that book, and whan the servant came again, the house was sonkē, and all that was in it Here it appeareth, that it is a good thing to have temptation. This man thought himself a toly fellow, because all things went with him: But he knew not S. James lesson: Beatus qui 〈◊◊〉 . Let us therefore learn here, not to be 〈◊〉 whan God lateth his erosse upon us. Let us not despair, but call upon him: let us think we be ordained unto it. For truly we shall never have done: we shall have one 〈◊〉 or other, as long as we be in this world. But we have a great comfort, which is this: Fidelis 〈◊〉 deus 〈◊〉 non 〈◊〉 nos tentari 〈◊〉 quàm 〈◊◊〉 , If we mystrust God, than we make him a liar: for God will not suffer us to 〈◊〉 further thā we shall be able to bear: & again he will reward us, we shall have 〈◊〉 vitae, everlasting life. If we consider this, & pōder it in our harts, wherefor should we be troubled? Let every man whan he is in trouble, call upon God with a faithful and 〈◊◊〉 : Lord let me not be tempted further then thou shalt make me able to 〈◊〉 . And this is 〈◊〉 of 〈◊〉 christen man: and loke 〈◊〉 no better chere as long as thou art in this world: but trouble and verations thou shalt have Vsque ad 〈◊〉 , thy belly full. And therefore our savior being upon the mount Oliuete, knowing what should come upon him, and how his disciples would forsake him, and mistrust him, taught them to fight against iētation, saying: Vigilate & orate, As who say, I tell you what you shall do: resort to God, seek comfort at him, cal upon him in my name, and this shall be the way 〈◊〉 to escape temptations without your peril and loss. Now 〈◊〉 us follow that rule which our Savior 〈◊〉 unto his disciples. Let us watch and pray, that is to say, let us be ernest and fervent in calling upon him, and in desyryng his help: and no doubt he will order the matter so with us, that 〈◊〉 shall not hurt us, but shall be rather a furtherance, and not an impediment to everlasting 〈◊〉 . And this is our only 〈◊〉 to 〈◊〉 help at his hands. Let us therefore watch and pray, let not temptations bear 〈◊〉 in us, or gouerue us.

Now yeraduenture there be some amongst the ignorant unlearned sort, which will say unto me: You speak much of temptations: I pray you tell us, howe shall we know whan we be tempted? Answer. Whan you feel in youre selves (in your hearts) some concupiscence or lust towards anything that is against the law of god, rise up in your hearts, that same is a temptyng. For all manner of 〈◊〉 motions to wickedness are 〈◊〉 . And we be tempted most commonly two manner of ways, A 〈◊〉 & à 〈◊〉 , on the right hand, and on the left hand. Whensoever we be in honors, wealth, and presperityes, then we be tempted on the righte hands. But when we be in open shame, outelawes, or in great extreme 〈◊〉 and penuries, then that is on the left hand. There hath been many that when they have ben tempted à 〈◊〉 , on the left hand, that is, with adversities and all kind of myscries, they have been hardye, and moste godly have suffered such calamyties, 〈◊〉 GOD thanks 〈◊〉 all their troubles: and there hath been many which have written most godly books in the time of their temptations and miseries. Some also there were which stood heartilye, and godly 〈◊〉 temptations, as long as they were in trouble: but afterward when they came to rest, they could not stand so well as before in their trouble: yea the moste parte go, and take out a new 〈◊〉 of discretion, to slatter theimselues & the world withal: and so they verify that saying: Honores mutant 〈◊〉 . For they can find in their hearts to approve that thing now which before time they reproved. Afore time they sought the honor of GOD: now they seek their own pleasure. Like as the rich man did, saying: 〈◊〉 , 〈◊〉 ede, 〈◊〉 &c But it followeth, Stulte, Thou fool. Therefore let men beware of the right hand, for they are gone by and by, 〈◊〉 god with his 〈◊〉 illuminate their hearts. I would such men would begin to say with David, Proba 〈◊〉 domine, Lord prove me, spurr me forward, send me somewhat that I forgette not thee. So it appeareth, that a Christ̄ mans life is a 〈◊〉 , a warfare: but we shall overcome all our enemies, yet not by our own power, but thorough god, which is able to defend us.

Truth it is that god tempteth. Almightye 〈◊◊〉 to our commodities, to dot us good withal: the 〈◊〉 tempteth to our everlasting desiruction. God 〈◊〉 us for 〈◊〉 sake, that we should not 〈◊◊〉 , therefore he pro 〈◊〉 us diversely. 〈◊〉 had 〈◊〉 to 〈◊〉 this prayer, Lord lead us not into 〈◊〉 , whā we rise up in a morning or whatsoever we do, whan we 〈◊〉 the 〈◊〉 busy about us, we should call upon god.

The 〈◊〉 of the 〈◊〉 should make 〈◊〉 watchful, 〈◊〉 we 〈◊〉 with what 〈◊◊〉 he applieth his business. 〈◊◊〉 sleepeth not, he 〈◊〉 not, he 〈◊〉 bys own business, he is 〈◊〉 , and 〈◊〉 mind of 〈◊〉 matters. To what ende is he so 〈◊〉 , 〈◊〉 and searchyng like a hunter? 〈◊〉 to take 〈◊〉 at a vauntage. 〈◊◊〉 calleth him a 〈◊〉 Lyon: 〈◊〉 is 〈◊◊〉 power: for you know the Lyon is the 〈◊〉 of all 〈◊〉 beasts. 〈◊〉 , he goeth about. Here is 〈◊〉 〈◊〉 . Nō est potestas &c. There is no power to be likened unto his power: yet our hope is in god, for as strong as he is our hope is in god, he cannot hurt or slay us without the permission of god. therefore let us resort unto god, and desire him, that he will able us to fight against him.

Further his 〈◊〉 is expressed by this word, serpent: he is of a swift nature, he hath such compasses, such fetches, that he passeth all things in the world. Again consider how long he hath been a practicioner: you must consider what Satan is, what 〈◊〉 he hath, so y ^t we are not able to match with him. O how fervently ought we to cry unto god, considering what danger and peril we be in: and not only for our selves we ought to pray, but also for all other, for we ought to love our neighbout as our selves.

Seeing then that we have such an enemy, resist, for so it is needful: for I think that now in this hall, amongst this audi ence, there be many thousand devils, which go about to let us of the hearing of the word of god, to make hardness in our hearts & to stir up such like mischief within us. But what remedy? Resistite, withstand, withstand his motions, and this must be done at the first. For as strong as he is, whan he is resisted at the first, he is the weakest: but if we suffer him to come into our hearts, than he cannot be driven out, without great labor and travail. As for an ensample, I see a fair woman, I like her very well, I wish in my heart to have her. Now withstand, this is a temptation. Shall I follow my affec tions? No, no, call to remembrance what the devil is: call god to remembrance and his laws, consider what he hath commanded thee: say unto god: Lord lead us not into 〈◊〉 , but deliver us from evil. For I tell the, when he is entered once, it will be hard to get him out again: therefore suffer him not to long, give him no mansion in thy heart, but strike him with the word of god, and he is gone, he will not abide. An other ensample. There is a man that hath done me wrong, taken awai my living, or hurt me of my good name: the devil stirreth me against him, to acquit him, to do him another foul turn, to avenge myself upon him. Now whā there rise up such motions in my heart, I must resist, I must strive, I must consider what god saith: Mibi vindictā, let me have the vengeance. Ego 〈◊〉 , I will punish him for his ill doings. In such wise we must fright with Satan, we must kill him with the word of god, Resistite, away thou Satan, thou mouest me to that, which god forbiddeth, god will defend me: I will not speak ill of my neighbor, I will do him no harm: so you must fright with him. And further remember what S. Paul saith: If thy enemy be hungrye, let him have meat: this is the shroude turn that scripture alloweth us to do to our enemies, and so we shall cast hot 〈◊〉 upon his head: which is a 〈◊◊〉 speech: 〈◊〉 ye may understand it, take an ensāple. This man hath done harm unto thee, make him warm with thy benefits, bear patiētly the injuries done unto thee 〈◊〉 him, and do for him in his necessities, then thou shalt heat him, for he is in coldenes of charity: at the length he shall remember himself, and say: what a man am I? This man hath ever ben friendly and good unto me: he hath born patiently all my wickedness, truly I am much bound unto him: I will leave of from my wrong doings, I will no more trouble him. And so you 〈◊〉 y ^t this is the way to make our enemy good, to bring him to reformation. But there be some, that when they be hurt, they will do a foul turn again: but this is not as GOD would have it. Saint Paul commandeth us to pour hot coals upon our enemies head: that is to say, if he hurt thee, do him good, make him amends with weldoyng, give him meat and drink, whereby is understand all things: when he hath need of council, help him, or whatsoever it is, that he hath need of, let him have it. And this is the righte way to reform our enemy, to amend him, and bring him to goodness. For so Saint Paul commaūdeath us, saying: Noli vinci à malo, be not overcome of the wicked. For when I am about to do my enemy a 〈◊〉 turn, then he hath gotten the victory over me, he hath made me as wicked as he himself is. But we ought to overcome the ill, with goodness, we should overcome our enemy with well doing.

When I was in Cambridge, Master George Stafforde red a lecture, there I heard him: and in expounding the 〈◊〉 to the Romans, coming to that place, where S. Paul saith, that we shall overcome our enemy with welding, and so heap vphoate coals vpō his head. Now in expounding of that place, he brought in an ensample: saying, that he knew in London a great riche merchaunte, which merchant had a very poor neighbor, yet for all his poverty, he loved him very well, and lente him money at his need, and let him to come to his table whansoeuer he would. It was even at that time, when Doctor 〈◊〉 was in trouble, and should have been burnt, if GOD had not turned the kings heart to the contrary. Now the richeman began to be a 〈◊〉 man, he began to smell the gospel, the poor man was a papiste still. It 〈◊〉 on a time, when the riche man talked of the gospel sitting at his table, where he reproved popery, and such kind of things: the poor man being then present, toke a great displeasure against the richeman: in so much, that he would come no 〈◊〉 to his house, he would borrow no money of him, as he was wont to do before times: yea and conceived such hatered and malice against him, that he went and accused him before the bishops. Now the rich man, not knowing any such displesure, offered many times to talk with him: & to set him at 〈◊〉 , it would not be, the poor man had such 〈◊〉 stomach, that he would not vouchsafe to speak with him: if he met the rich man in the street, he would 〈◊〉 out of his way. One time it happened that he met him so in a narrow street, that he could not avoid, but come 〈◊〉 him: yet for all that this poor 〈◊〉 had such a stomach against the rich man I say, that he was minded to go forward, and not to speak with him. The rich man perceiving that, catcheth him by the hand, and asked him faying: Neighbor, what is come into your heart, to take such displeasure with me? what have I done against you? tell me, and I will be redye at all times to make you amends. Final ye, he spake so gentelye, so charitablye, so louynglye, and friendlye, that it wrought so in the poor man's heart, that by and by he fell down upon his knees: and asked him forgiveness: the rich man forgave him, and so toke him again to his favor, & they loved as well as ever they did afore. Many one would have said, set him in the 〈◊〉 , let him have bread of affliction, and water of tribulation: but this man did not so. And here you see an ensample of the practice of gods word: in such sort that poor man bearing great hatered and malice against the rich man, was brought thorough the 〈◊〉 and 〈◊〉 of the rich man from his error and wickedness, to the knowledge of gods word. I would you would consider this ensample well, and 〈◊〉 it.

Lead us not into temptation. Certain it is, that 〈◊〉 sinners, have but small temptations: for the devil 〈◊〉 them alone, because they be his already, he hath them in bondage, they be his slaves. But whan there is any good man abroad) that intendeth to leave 〈◊〉 & wickedness, and abhorreth the same: y ^t mā shall be tempted, the 〈◊〉 goeth about to use all 〈◊〉 to destroy that man, and to let him of his forwardness. Therefore all those which have such temptations, resort hither for aid and help, and withstand betymes: for I tell thee, if thou withstandest and fightest against him betymes, certaynely thou shalt find him most 〈◊〉 : but if thou suffrest him to enter into thy heart, and hast a delight in his motions, Tunc actum est, then thou art undone, then he hath 〈◊〉 the victory over the.

And here it is to be noted, that the devil hath no further power than GOD will allow him, the devil can go no 〈◊〉 then god 〈◊〉 him to do: which thing shall strengthen our 〈◊〉 , in so much that we shall be sure to overcome him.

〈◊〉 Paul that excellent instrument of GOD saith: 〈◊〉 volunt ditescere, 〈◊◊◊◊〉 , 〈◊〉 that go about to get 〈◊〉 they shall fall in many teptations: 〈◊〉 which words S. Paul doeth teach us to beware. For when we go about to set our minds upon 〈◊〉 world, upon riches, then the devil will have a 〈◊〉 at us. 〈◊◊〉 let us not let our 〈◊〉 upon the 〈◊〉 of this world, but rather let us labor for our 〈◊〉 : and 〈◊〉 let us use prayer: then we may be certain of our 〈◊〉 . Though we have not riches, yet a man may live without great riches: Habentes victum & vestitum. &c. Whan we have meat and drink, and clothing, let us be content, let us not gape for riches: for I tell you, it is a dangerous thing to have riches: and they that have riches, must make a great accompt for them: yea, and the most part of the rich mē use their riches so naughtely, and so wickedly, that they shall not be able to make an acompt for them. And so you may perceive how the devil useth the good creatures of god, to 〈◊〉 own 〈◊〉 . for riches are good creatures of god, but you see daily how men abuse them, how they set their hearts upon them: forgetting god and their own salvation. Therefore (as I said before) let not this affectō take place in your hearts, to be rich: labor for thy living, and pray to god: then he will send thee things necessary: though he send not great riches, yet thou must be content withal: for it is better to have a sufficient living, then to have great riches. Therefore Solomon that wise king desired of god that he would send him neither to much, nor to little: not to much, least he should fall into proudenesse, and so despise God: Not to little, lease he should fall to stealyng, and so 〈◊〉 the law of God.

Sed libera nos à malo, But deliver us from evil. This evil, the writers take it for the devil: for the deuili is the instrument of all ill: like as god is the fountain of all goodness, so the devil is the original root of all wickedness. 〈◊〉 when we say, Delyuer us from 〈◊〉 , we desire God that he will deliver us from the devil, and all his crafts, suttelties, and inventions, where with he intendeth to hurt us. And we of our own selves know not what might let or stop us from everlasting life: therefore we desire him that he will 〈◊〉 us from all ill: that is to say, that he will send us nothing that might be a let or impediment unto us, or keep us from everlasting felicitye. As for an 〈◊〉 : There be many which whan they be 〈◊〉 , they 〈◊〉 of GOD, to have their health, for they think if they might have their health, they would do much good, they would live godly and 〈◊〉 . Now god sendeth them their health, but they by and by forget all their promises made unto god before, and 〈◊〉 unto all wickedness, and horrible 〈◊〉 , So that it had ben a thousand times better, for them to have 〈◊〉 sick 〈◊〉 , then to have their health For whanne 〈◊〉 were in sickness, and 〈◊〉 , they called upon god, they feared him: but now they care not for him, they 〈◊〉 and mock him. Now therefore least any such thing 〈◊〉 happen unto us, we desire him to deliver us 〈◊〉 evil: that is to say, to send us such things which may be a furtherance unto us to eternal felicity, and 〈◊〉 away such things which might lead us from the same.

There be some which think it is a gay thing to avoid poverty, to be in wealth, and to live pleasauntly: 〈◊〉 some times we se that such an easy life giveth us occasion to committee all wickedness: and so is an instrument of our damnation. Now therefore whan we say this prayer, we require god, that he will be our loving father, and give us such things which may be a furtherance to our 〈◊〉 , and take away those things which may let us from the same.

Now you have heard the Lord's prayer, which is (as I told you) the abridgement of all other prayers, & it is the store house of god. For 〈◊〉 we shall find all things necessary both for our souls and bodies. Therefore I desire you most hartelye to resort hither to this storehouse of God, seek here what you lack, and no doubt you shall find things necessary for your wealth.

In the gospel of Matthew there be added these words: 〈◊◊〉 est regnum, & potentia, & gloria in secula seculorum. for thine is the kingdom, the power, and the glory world without ende. Amen. These words are added, not without cause: for like as we say, in y ^t beginning: Our father, signifying that he will fulfill our request: so at the ende we conclude saying: thine is the power &c. signifying that he is able to help us in our distress and to grant our requests. And though these 〈◊〉 great things, yet we need not to despair, but consider that he is lord over heaven and earth that he is able to do for us, & that he will do so, 〈◊〉 our father, and being lord and king over all things. Therefore let us often resort hither, and call upon 〈◊〉 with this prayer, in our Christ's name: for he loveth Christ and all those which are in Christ, for so he saith: 〈◊〉 est 〈◊◊〉 dilectus in quo mihi been complacitū est, This is my well-beloved son, in whom I have pleasure. Seeing then that god hath pleasure in him, he hath pleasure in y ^t prayer that he hath made: & so when we say this prayer in his name with a faithful penitent heart, it is not possible but be will hear us and grant us our requests. And truly it is the greatest comfort in the world, to talk with god, to call upon him, in this prayer, that Christ himself hath taught us: for it taketh away the bitterness of all afflictions. Thorow prayer we receive the holy ghost, which strēgthneth and comforteth us at all times, in all trouble and peril.

Quia tuam est regnum, & potentia, & gloria: For thine is kingdom, the power, and the glory. The kingdom of god is general throughout all the world: Heaven and earth are under his dominion. As for the other kings, they are kings in deed, but to godward they be but deputies, but officers: he only is the right king, unto him only must and shall all creatures in heaven and earth obey, and 〈◊◊〉 his majesty. Therefore have ever this in your hearts, what trouble & calamities so ever shall fall upon you for gods words sake: if you be put in prisō, or lose your goods, ever say in your hear tes, Tuum est regnum, Lord god thou only art ruler and governor, thou only 〈◊〉 and will help and deliver us from all trouble, whan it pleaseth 〈◊〉 thou art the king to whō 〈◊〉 things obey. For (as I said before) all the other kings 〈◊◊〉 him, and thorough him, as scripture 〈◊〉 : per me reges regnant, thorough me kings rule. 〈◊〉 say this prayer w ^t good faith and penitent 〈◊〉 , is a 〈◊〉 laudis, a sacrifice of thanks giving. We were wont to have 〈◊〉 〈◊〉 , the 〈◊〉 of the mass, which was the most horrible blasphemy, that could be devised, for it was against the dignity of Christ, & his passiō: but this sacrifice of 〈◊〉 everyone may make that calleth with a faithful heart, upon god, in the name of Christ. Therefore let us at all times w ^t out intermission offer unto god the sacrifice of thank 〈◊〉 : y ^t is to say, let us at all times cal upon him, & glorify 〈◊◊〉 in all our livings: whā we go to 〈◊〉 let us cal vpō him, whan we rise, let us do like wise. Item whan we go to our meat and drink, let us not go unto it like swine and beasts: but let us remember god and be thankful unto him for all his gifts. But above all things we must see, that we have a 〈◊〉 heart, else it is to no purpose: for it is written: Nō 〈◊◊◊〉 in 〈◊〉 peccatoris, god will not be praised of a wicked man. Therefore let us repent from the bottom of our hearts: let us forsake all 〈◊〉 , so that we may say this prayer to the honor of god, and our commodities. And as I told you before, we may say this prayer whole, or by parts, according as we shall see occasion. For when we see gods name 〈◊〉 , we may say: Our father, hallowed be thy name. When we see the devil rule, we may say, Our father, Thy kingdom come: when we see the world inclined to wickedness, we may say, Our father, thy will be done. Item whā we lack necessary things, either for our bodies or souls, we may say: Our father which art in heaven, 〈◊〉 us this days our daily bread. Item whē I feel my sins, and they trouble me, and 〈◊〉 me, than I may say: Our father which art in heaven, forgive us our trespasses.

Finally whan we will be preserved from all temptations, that they shall not have the victory over us, nor that the devil shall not devour us, we may say: Our father which art in heaven, lead us not into temptation, but deliver us from evil: For thine is the kingdom, the power, and glory, for 〈◊〉 and ever, world without end.

The first Sermon.

SImile factum est regnum 〈◊〉 homini regi qui 〈◊〉 nuptias filio suo, The kingdom of heaven is like unto a certain king which married his son: And sent forth his servants to call them that. &c.

This is a gospel that containeth very much matter: And there is another like unto this in y ^e . 14. of 〈◊〉 , but they be both one in effect, for they 〈◊〉 both one thing: And therefore I will take them both in hand together, because they tend to one purpose. Matthew saith: The kingdom of heaven is like unto a certain king, which married his son. Luke saith: A certain 〈◊◊〉 a great supper, but there is no difference in y ^t very substance of the matter, for 〈◊◊〉 to one purpose. Here is made mention of a feast maker, therefore we must consider, who was this feast maker: secōdarily who was his son: thirdly we must consider to whom he was married: who were they that called the 〈◊〉 : fourthly, who 〈◊〉 the gests. And than we must know how the gest callers behaved thē selves: and then howe the gestes behaved themselves towards them that called them. Whan all these circumstances he considered, we shall synde 〈◊〉 good matters covered and hid in this Gospel.

Now that I may so handle these matters that it may turn to the 〈◊〉 of your souls, and to the discharge of my office, I will moste instantely desire you, to 〈◊〉 up youre hearts unto God: and desire his divine majesty in the name of his only begotten son our savior Jesus Christ, that he will give unto us his holy ghost: unto me, that I may speak the word of God, and teache you to understand the same: unto you, that you may hear it fruitfully, to the edification of your souls: so that you may be edified through it, & youre lives reformed and amended, so that his honor and glory may increase daily amongost us. And therefore I shall desire you to say with me. Our father. &c.

DERELY beloved in the Lord, the gospel that is red this day is a parable, a similitude, or comparison. For our savior compared the kingdom of GOD unto a man, that made a marriage for his son. And here was a marriage. At a marriage you know there is commonly great feastynges. Now you must know who was this feast maker, and who was his son, and to whom he was married, and who were these that should be called, and who were the callers, 〈◊〉 they behaved them selves, and how the gestes behaved them selves towards them that called them.

Now this marriage maker, or feast maker, is almighty god. Luke the Evangelist calleth him a man, saying: A certain man ordained a great supper: He called him a mā, not that he was 〈◊〉 , or hath taken our 〈◊〉 upon him, no not so, for you must understand that there be three persons in the 〈◊〉 , God the father, god the son, and god the holy ghost. And these three persons 〈◊〉 the son with manhood: so that neither the father, neither the holy ghost, toke flesh vpō them, but only the son: he took 〈◊〉 flesh upon him, taking 〈◊〉 of the vyrgin Mary. But Luke called god the father a man, not because he toke 〈◊〉 upon him, but only compared 〈◊〉 unto a man, not y ^t he will affirm him to be man. Who was he now that was married? who was the 〈◊〉 ? Mary that was our savior 〈◊〉 Christ, the second person in the destie, the eternal son of god. who should be his spouse? to 〈◊〉 was he married? Mary to his church and congregation: for he would have all the world, to 〈◊〉 unto him, and to be married unto him: but we see by daily experience, that the moste 〈◊〉 refuse this 〈◊〉 . But here is shown the state of y ^t church of God: for this marriage, this 〈◊〉 was begun at the beginning of the world, 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, ever the most part refused to come. And so it appeareth at this our time, how little a number 〈◊〉 to this weddyng and feast: though we have many callers, 〈◊◊〉 be but few of those that come. So ye hear that 〈◊〉 is the 〈◊〉 : the bridegroom is Christ, his son 〈◊〉 Savior: the bride is the congregation.

Now what manner of meat was prepared at this 〈◊◊〉 ? For ye know it is commonly seen, 〈◊〉 at a 〈◊〉 the 〈◊〉 meat is prepared that can be gotten. What was the chiefest dysh at this great 〈◊〉 ? what was the 〈◊◊〉 ? Mary it was the bridegroom himself: for the father, the feast maker, prepared none other 〈◊〉 of meat for the geastes but the body and blood of his own natural son. And this is the chiefest dyshe at this banket: 〈◊〉 truly is a meruaylous thing that the father offereth his son to be eaten. Verily I think that no man hath heard the like. And trewely there was never such kind of feastynges as this is, where the father will have his son to be eaten, and his blood to be drunk.

We read in a story, that a certain man had eaten his son, but it was done unawares: he knew not that it was his son, elles no doubt he would not have eaten him. The story is this: There was a king named Astyages, which had heard by a Prophecye, that one Cyrus should have the rule and dominion over his realm, after his departure: which thing troubled the said king very sore, and therefore sought all the ways and means howe to get the said Cyrus out of the way, howe to kill him, so that he should not be king after him. Now he had a noble man in his house named Harpagus, whom he appointed to destroy the 〈◊〉 Cyrus: but howe soever the matter went, Cyrus was preserved and kept alive, contrary 〈◊〉 the kings mind. Whyche thing whan 〈◊〉 heard, what 〈◊〉 he? Mary this. Harpagus that noble man which was put in trust to kyl Cyrus, had a son 〈◊〉 the court, whom the king commanded to be taken, his head, hands, 〈◊〉 to be cut of, and his body to be prepared, roasted or sodden, of the best manner as could be 〈◊〉 . After that, he byddeth Harpagus to come and eat with him, where there was 〈◊◊〉 , one dyshe coming after another: At length the king asked him, Syr, how liketh you your fare? Harpagus thanketh the king with much praisyng the kings banket. Now the king perceyuyng 〈◊〉 to be merrily disposed, 〈◊〉 one of his servants to bring in the head, 〈◊〉 , and feet of Harpagus son, which whan it was done, the king shown him what 〈◊〉 of meat he had eaten, asking him howe it lyketh him. Harpagus made answer though with an 〈◊〉 heart, Quod Regi placet, id 〈◊〉 quo{que} placet, Whatsoever pleaseth the king, that also pleaseth me. And here we have an ensample of a flatterer or dissembler: for this Harpagus spake against his own heart and conscience. Surely 〈◊◊◊〉 there be a great many of flatterers in our time also, which will not be ashamed to speak against their own heart & 〈◊〉 , like as this Harpagus did, which had no dout a 〈◊〉 heart, & in his 〈◊〉 the act of the king 〈◊〉 him: yet for all that, with his tongue he praised the same. So I say, we rede not in any story, that at any time any father had 〈◊〉 his 〈◊〉 willingly & wittingly. And this Harpagus, of whom I rehearsed the story, did it unawares. But the almighty god which prepared this feast for all the world, for all those that will come unto it, he 〈◊〉 his only son to be eaten, and his blood to be drunken: 〈◊〉 he loved his 〈◊〉 well, because he 〈◊〉 them with so costly a dish. Again, our savior the bride grome offereth himself at his last supper, which he had with his disciples, his body to he eaten and his blood to be drunk. And to the intent that 〈◊〉 should be done to our great comfort, and than again to take away all cruelty, 〈◊〉 , and horriblenes: he showeth unto us how we shall 〈◊〉 him, in what manner and form, 〈◊〉 spiritually, to our great comfort: so that who so ever eateth the mystical bread, and drinketh the 〈◊◊〉 worthily, according to 〈◊◊〉 of Christ, he receiveth surely the very body and blood of Christ spiritually, as it shall be most comfortable unto his soul. He eateth with the mouth of his soul, and digested with the stomach of his soul, the body of Christ. And to be short, who soever believeth in Christ, putteth his hope, 〈◊〉 , and confidence in him, he eateth and 〈◊〉 him: for the spiritual eating, is the right catyng to everlasting life, not the 〈◊〉 : all eating, as the 〈◊〉 understood it. for that same corporal 〈◊〉 , on which they set their minds, 〈◊〉 no commodities at all, it is a spiritual meat that 〈◊〉 our souls. But I 〈◊〉 you, how much is this supper of Christ 〈◊〉 amongst us: where he himself 〈◊〉 unto us his body and blood. How much I say is it regarded: how many receive it with the curate or minister: O Lord, how blind and dull are we to such things, which 〈◊〉 to our salvation? But I pray you wherefor was it ordained principally? Answer. It was ordained for our help, to help our memory withal, to put us in mind of the great goodness of god, in redemyng us from everlasting death, by the blood of our 〈◊〉 Christ, yea and to signify unto us, that his body and blood is our meat and drink for our souls, to feed them to everlasting life: if we were now so perfect as we ought to be, we should not have need of it, but to help our imperfectnes it was ordained of Christ: for we be so forgetful whē we be not pricked for ward, we have soon forgotten all his benefits. Therefore to the intent that we might better keep it in memory, and to remedy this our slothfulness, our savior hath ordained this his supper for us, whereby we should remember his great goodness his bitter passion and death, and so strengthen our faith: so that he 〈◊〉 this Supper for our sake, to make us to keep in fresh memory his 〈◊〉 ble beuefites. But as I said before, it is in a manner nothing regarded amongst us, we care not for it, we will not come unto it: how many be 〈◊〉 think ye, which regard this supper of the lord, as much as a testorne? but very few no dout of it: And I will prove that they regard it not so much: if there were a proclamation made in this toune, that whosoever would come unto the church at such an hour, And there go to the communion with the curate, should have a 〈◊〉 , whan such a proclamation were made, I think truly all the town would come and celebrate the Communion to get a testorne. But they will not come to receive the body and blood of Christ, the food and nourishment of their souls: to the augmentation, and strength of their faith? Do they not more regard now a testorne then Christ? But the canse which lets us from the celebratyng of the Lord's supper, is this: we have no mind nor purpose to leave sin, and wickedness: which maketh us not to come to this supper, because we be not ready nor meet to receive it. But I require you in gods behalf leave your wickedness, that ye may receive it worthily according to his institution. For this supper is ordained, as I told you before, for our sake, to our profits and commodities: for if we were perfect, we should not 〈◊〉 this outward sacrament: but our savior knowing our weakness and forgetfulness, ordained this supper, to the augmentation of our faith: And to put us in remembrance of his benefits. But we will not come: there come no mo;e at ones, but such as 〈◊〉 the holy loves, from house to house, which follow rather the custom than any thing else. Our savior Christ saith in the gospel of saint John, Ego sum panis viuas, qui de coelo descendi, I am the living bread, which came down from heaven. Therefore who 〈◊〉 feedeth of our savior Christ, he shall not 〈◊〉 , death shall not 〈◊〉 against him, his soul shall depart out of his body, yet death shall not get the 〈◊〉 over him: he shall not be damned: he that cometh to that marriage, to that banket, death shall be unto him but an entrance, or a door to everlasting life. Panis quem ego dabo caro mea est, The bread that I will give, is my flesh, which I will give for the life of the world. As many as will feed upon him, shall attain to everlasting life: they shall never die, they shall prevail against death: death shall not hurt them, because he hath 〈◊〉 his strength: if we would consider this, no doubt we would be more desirous to come to the 〈◊〉 than we be: we would not be so cold, we would be content to leave our naughtle 〈◊〉 , and come to the Lord's table.

Now ye have heard what shall be the chiefest dishe at this marriage, namely the body and blood of Christ. But now there be other dishes, which bc sequeles or hangynges on, wherewith the chief dishe is poudred: that is, 〈◊〉 of sins. Item the holy ghost which ruleth and governeth our hearts: Item the merits of Christ, which are made ours: for whan we 〈◊〉 upon this dishe worthily, than we shall have 〈◊〉 of our sins, we shall 〈◊〉 the holy ghost: 〈◊〉 all the merits of Christ are ours, his fulfylling of the 〈◊〉 is ours, and so we be 〈◊〉 before God: and finally attayn to everlasting life. As many therefore as feed worthily of this 〈◊〉 . shall have all these things with it, and in the ends euerlastyngelyse. S. Baule saithe: 〈◊〉 proprio filio suo non pepercir, sed pro nobis omnibus tradidit illum, 〈◊〉 non 〈◊〉 cum 〈◊〉 omnia 〈◊〉 donabit? He which spared not his own son, but gave him for us all: how shall he not with him give us all things also? Therefore they that be in Christ, are partakers of all his 〈◊〉 and benefits of 〈◊〉 life, & of 〈◊〉 : He that hath Christ, hath all things that are Christ's: He is our preservation from damna tion, he is our comfort, be is our help, our remedy. 〈◊〉 we feed upon him, than we shall have remission of our sins: the same remission of 〈◊〉 is the greatest and most comfortable thing that can be in the world. O what a comfortable thing is this, whan Christ 〈◊〉 : Remittuntur 〈◊〉 peccata, Thy sins ar forgiven unto the. And this is a standing sentence, it was not spoken only to that same man, but it is a general proclamation unto all us: all and everyone that 〈◊〉 in 〈◊〉 , shall have forgiveness of their sins. And this proclamatiō is 〈◊〉 out daily by his ministers 〈◊〉 preachers: 〈◊〉 proclamation is the word of grace, 〈◊〉 word of 〈◊〉 & consolation. For like as sin is the most 〈◊〉 & the 〈◊◊〉 est thing in heaven and in earth: So the moste 〈◊〉 thing is the remedy against sin: which remedy is declared & offered unto us in this word of 〈◊〉 : & the power to distribute this remedy against sins, he hath givē unto 〈◊◊〉 , 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 poor man, yet he hath sent me to call you. And though he be the author of the word: yet he will have men to be called through his ministers to that word. Therefore let us give 〈◊〉 unto the minister whan he speaketh gods word, yea rather let us credit God whan he speaketh by his ministers, and offereth us 〈◊〉 of our sins by his word. For there is no sin so great in this world, but it is pardonable as long as we be in 〈◊〉 world, & call for mercy: for here is the time of mercy, here we may come to forgiveness of our sins. but if we ones die in sin & 〈◊〉 , so that we be 〈◊〉 , let us not look for remission 〈◊〉 : for the state after this life is unchangeable: but as long as we bc here, we may 〈◊〉 for mercy. Therefore let us not despair, let us amend our 〈◊〉 , and crte unto god for forgiveness of our sins: and than no doubt we shall obtain remission, if we call with a faithful heat upon him, for so he hath promised 〈◊〉 us in his most holy word.

The holy scripture maketh mention of a sin against the holy ghost, which sin cannot be forgivē neither in this world nor in the world to come: And this maketh many 〈◊〉 unquiet in their hearts & consciences: for some there be which ever be afraid least they have committed that same sin against the holy ghost, which is irremissible. Therefore some say, I cannot tell whether I have sinned against the holy ghost or not: if 〈◊〉 have committed that sin, I know I shall be damned. But I tell you what ye shall do, despair not of the mercy of god, for it is immeasurable. I cannot deny but there is a sin against the holy ghost which is 〈◊〉 , but we cannot judge of it 〈◊〉 hand, we cannot tell which man hath 〈◊〉 y ^t sin or not, as long as he is 〈◊〉 : but whan he is oues gone, thā I can judge whether he sinned against the holy ghost or not. As now I can judge that Nero, Saul, and Iubas and such like, that died in 〈◊〉 and wickedness, did committee this syn against the holy ghost: for they were wicked & continued in their wickedness still to the 〈◊〉 ende, they made an end in their 〈◊〉 : but we cannot judge whether one of us sin this sin against the holy ghost or not: for though a man be wicked at this time, yet he may 〈◊〉 & leave his wickedness, tomorrow, and so not commit that syn against the holy ghost. Our 〈◊〉 Christ pronounced against the scribes and phariseis, that they had committed that sin against the holy ghost: because he knew their hearts, he knew that thei would still abide in their wickedness, to the very end of their lives. But we cannot pronounce this sentence against any man, for we know not the hearts of men: he that sinned now, peradventure shall be turned tomorrow, and leave his sins, and so be saved. Further, the promises of Christ 〈◊〉 savior are general, they pertain to all mankynd: he made a general proclamation, saying: Qui credit in me, habet vitam aeternam, Who so ever believeth in me, hath everlasting life. Lykewise saint Paul saith: Gratia 〈◊〉 supta peccatum, The grace and 〈◊〉 of God excedeth far our sins. Therefore let us ever think and believe that the grace of God his mercy and goodness excedeth our sins. Ite consider what Christ saith with his own mouth: Venite ad me omnes qui laboratis. &c. Come to me all ye that labor & are laden, & I will ease you. Mark here he saith: Come all ye: wherefor than should anybody despair, or 〈◊〉 out himself from these promises of Christ which be general and pertain to the hole world? For he saith, Come all unto me, And then again he saith, Refocillabo vos, I will 〈◊〉 youyou shall be 〈◊〉 from the burdens of your sins. Therefore as I said before, he that is blasphemous and obstinate wicked, and abideth in his wickedness 〈◊〉 to the very end, he sinneth against the holy ghost, as S. Augustine and all other godly writers do affirm: but he that leaveth his wickedness and sins, is content to amende his life, and than believing in Christ, seeketh salvation and everlasting life by him: no doubt that man or 〈◊〉 who soever they be, shall be saved: for they feed upon Christ, upon that meat that God the Father, this feast maker, hath prepared for all his gestes.

You have heard now who is the maker of this feast or ban ket: and again you have heard what meat is prepared for the gestes, what a costly dy she the housefather hath ordained at the wedding of his 〈◊〉 . But now ye know that where there be great dyshes and delicate fare: there be commonly prepared certain sauses, which shall give men a great 〈◊〉 and appetite to their 〈◊〉 , as mustard, viniger, and 〈◊◊〉 sauses. So this feast, this costely dishe, hath his sauses: what be they: Mary the cross, affliction, tribulation, persecution, & all manner of 〈◊〉 : for like as sauses make 〈◊〉 the stomach, to receive meat, so affliction styrreth up in us a desire to Christ. For whan we be in 〈◊〉 we are not hun gry, we care not for Christ: but whan we be in tribulation, and cast in prison thā we have a desire to him: thā we learn to call upon him: than we hunger and thurst after him, than we are desirous to feed upon him: as long as we be in health and prosperity, we care not for him: we be slouthful, we have no stomach at all, and therefore these sauses are very necessary for us: we have a common saying amongst us, whā we see a fellow sturdy, lofty, and proud, men say, this is a sausye fellow: signifying him to be a highmynded fellow, which taketh 〈◊〉 upon him then he aught to do, or his estate 〈◊〉 : which thing no doubt is naughte and ill: for everyone ought to be have himself according unto his calling and estate: but he that will be a christen man, that intendeth to come to heaven, must be a sausye fellow: he must be well poudered with the sause of affliction, and tribulation, not with proud nes and stoutenes, but with miseries and calamities: for so it is written, omnes qui ple volunt, 〈◊〉 in Christo persecutionem patientur, whosoever will live godly in Christ, he shall have persecution and miseries, he shall have sause enough to his meat. Again our savior saith, qui vult meus esse discipulus, abnegat semetipsum & tollat crucem suam & 〈◊〉 me: He that will be my disciple must deny himself, and take his cross upon him, and follow me. Is there any man that will seed upon me, that will eat my 〈◊〉 , and drink my blood? Abnegat semetipsum, Lette him forsake himself. O this is a great matter, this is a bytyng thing: the denying of my own will. As for an ensaumple. I see a fair woman, and 〈◊〉 in my heart an ill appetite to commit lecherye with her. I desire to fulfill my wanton lust with her. Here is my aypetite, my lust, my will: but what must I do? Mary I must deny my self and follow Christ. What is that? I must not follow my own desire, but the will and pleasure of Christ. Now what saith he? Non fornicaberis, non adulte raberis, Thou shalt not be a hoore 〈◊〉 : Thou shalt not be a wedlock 〈◊〉 ker. Here I must 〈◊〉 myself, and my will and give place unto his will, abhor and hate my own will, yea and further more I must earnestly cal vpō him, that he will give me grace to withstand my own lust and appetite, in all manner of things, which may 〈◊〉 against 〈◊〉 will: as when a man do the me wrong, taketh my living from me, or hurteth me in my good name and fame, my will is to avenge myself upon him, to do him a foul turn again: but what saith god? 〈◊〉 vindictam ego retribuam, Unto me (saith god) belongeth vengeance, I will recompense though same. Now here I must give over my own will and pleasure and obey his will, this I must do, if I will feed upon him, if I will come to heaven: but this is a bitter thing, a sour sause, a sharp sause: Thys sause maketh a stomach: for when I am 〈◊〉 or wronged, or am in other tribulation, then I have a great desire for him, to feed upon him, to be delivered from trouble, and to attain to 〈◊〉 and joy.

There is a learned man which hath a saying, which is moste true, he saith: Plus crux quam 〈◊◊〉 ad Christum, The cross and persecution bring us 〈◊〉 to Christ then prosperity and wealth. Therefore Saint Peter saith: 〈◊〉 sub 〈◊〉 manum Dei, Humble yourselves under the mighty hand of GOD: Look what GOD layeth upon you bear, it willingly and humbly. But you will say, I pray you tell me what is my 〈◊〉 Aunswere. This that God layeth upon you that same is your cross: not that which you of your own wylfulnesse lay upon yourselves. As there was a certain sect which were called Flagellarii, which scourged themselves with whyppes, till the blood ran from their bodies: this was a cross, but it was not the cross of God, No no, he laid not that cross upon them, they 〈◊〉 it of their own head. Therefore look what God layeth upon me that 〈◊〉 is my cross, which I ought to take in good parte, as when I fall in poverty, or in miseries, I ought to be content withal: whan my neighbor doth me wrong, taketh a way my goods, robbeth me of my good name and fame, I shall bear it wyllynglye, considerynge that it is God's cross, and that nothing can be done against me without his permission. There falleth never a sparrow to the ground without his permission: yea not a hear falleth from our head without his will, Sceyng then that there is nothing done without his will, I ought to bear this cross which he layeth upon me, wyllynglye without any 〈◊〉 or grudgynge. But I pray you consider these words of Saint Peter well: Humiliamini sub potenti manum Dei, Humble yourselves under the mighty hand of GOD. Here Saint Peter signified unto us that GOD is a mighty GOD, which can take away the cross from us whan it 〈◊〉 him good yea and he can send patience in the mids of all trouble and miseries. Saint Paul that elect instrumente of God shown a reason wherefore GOD layeth afflictions upon us saying: Corripimut à domino ne cum mundo condemnemur, We are chastened of the Lord lease we should be condemned with the world: for you see by daily experience that the moste parte of wicked men are luckye in this world: they bear the swynge, all things goeth after their minds, for GOD letteth them have their pleasures here. And therefore there is a common saying, The more 〈◊〉 , the more lucky: but they that pertain to God, that shall inherit everlasting life: they must go to the potte, they must suffer here according to that scripture: Iuditium à domo 〈◊〉 incipit, the judgment of god beginneth at the house of God: therefore it cometh of the goodness of god whan we be put to taste the sause of tribulation: for he doth it to a good end, namely that we should not be condemned with this wicked world: for these sauses are very good for us, for they make us more hungry & lusty tocome to Christ and feed upon him. And truly when it goeth well with us, we forget Christ, our hearts and minds are not upon him: therefore it is better to have affliction then to be in prosperity. for there is a common 〈◊〉 , Vexatio dat intellectum, vexation giveth understanding. David that excellent king and Prophet saith, Bonum est mihi quod 〈◊〉 me domine Lord saith he, it is good for me that thou hast pulled down my stomach, that thou hast humbled 〈◊〉 . But I pray you, what sause had David? how was he humbled? Mary this, his own 〈◊〉 〈◊〉 his daughter. After that, Absalom one other of his 〈◊〉 killed his own brother. And this was not enough, but his own son rose up against him, and traitorously cast him out of his kingdom, and 〈◊〉 his wife in the sight of all the people. Was not he vered? had he not sausses? Yes yes, yet for all that he crieth not out against God, he murmured not, but saith: Bonum est mihi quod humiliasti me, Lord it is good for me that thou haste humbled me, that thou haste brought me low: therefore whan we be in trouble, let us be of good comfort, knowing that God doth it for the best. But for all that, the devil that old serpent, the ennemye of mankind doth what he can day and night to bring us to this sause, to caste us into persecution, or other myseries, as it appeared in the Gospel of Matthew, where our Savior casting him out of a man, seeing that he could do no more harm, he desired Christ to give him leave to go into the swine: and so he caste them all into the sea. Where it appeareth, that the devil studieth and seekethe all manner of ways to hurt us, either in soul, or 〈◊◊〉 body: But for all that, let us not despair, but rather lift up our hearts unto GOD, desyryng his 〈◊〉 and comfort, and no doubt whan we do so, he will help, he will either take away the calamities, or else mitigate them, or at the lease wise send patience into our hearts, that we may bear it willingly.

Now 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 have 〈◊〉 . certain 〈◊〉 , custardes sweet, & delicate things; so 〈◊〉 we come to this diner, to this weddyng, and feed upon Christ, and take his sauses which he hath prepared for us: at the ende cometh the sweet meat, what is that? Mary remission of sins and everlasting life, such joy that no tongue can express, nor heart can think: which God hath prepared for all them that come to this diner, and feed upon his son, and 〈◊〉 of his sauses. And this is the end of this banket. This banket or marriage diner was made at the very beginning of the world, God made this marriage in paradise, & called the hole world unto it, saying: Semen multeris conteret caput 〈◊〉 , The seed of the woman shall vanquishe the head of the serpent: this was the first calling. And this calling stood unto the faithful in as good stead as it doth unto us, which have a more 〈◊〉 calling.

Afterwarde, almighty God called again with these words, speaking to Abraham, Ego ero Deus tuus & seminis tui post te, I will be thy God, and thy seeds of thee. Now what is it to be our God? Mary to be our defender, our comforter, our delyuerer and helper: who was Abraham's seed? Mary Christ the son of God, he was Abraham's seed: in him and thorough him, all the world shall be blessed, all that believe in him, all that come to this dyner and feed upon him. After that, all the prophets their only intent was to call the people to this weddyng. Now after the time was expired, which God had appointed, he said: Venite, parata sunt omnia, Come, all things are ready. But who are these callers? The first was John Baptist, which not only called with his mouthe, but also shown with his fynger, that meat which GOD had prepared for the whole world. He saith: Ecce agnus Dei qui tollit peccata mundi, Lo the Lamb of GOD that taketh away the sins of the world. Item, Christ him self called, saying: Venite ad me omnes qui laboratis, Comme to me all ye that travail and labor, and I will refresshe you. Lykewise the Apostles cried and called all the whole world, as it is written: Exiuit sonus eotum per vniuersam terram, Theyr sound is gone thorough out all the world. But I pray you what thanks had they far their calling? for their labor? Mary this, John Baptist was headed: Christ was 〈◊〉 the Apostles were killed, this was their reward for their labors. So all the preachers shall look for none other reward: for no 〈◊〉 they must be suffrers, they must taste of these sauses: their office is, Arguere mundum de peccato, to rebuke the world of sin, which no doubt is a thankles occupation. 〈◊〉 audiant montes 〈◊〉 domini, That the high hills, that is, great 〈◊〉 and lords may hear the judgments of the Lord: they must spare nobody, they must rebuke high and low whan they do amiss, they must stryke 〈◊〉 with the sword of God's word: which no doubt is a thankless ocupation: yet it must be done, for GOD will have it so.

There be many men which be not so cruel as to persecute or to kyl the preachers of God's word: but whan they be called to 〈◊〉 upon Christ, to come to this banket, to leave their wicked livings, than they begin to make their excuses, as it appeared here in this gospel: Where the 〈◊〉 said, I have bought a 〈◊〉 , and I must needs go and see it, I pray thee have me excused. An other said: I have bought five yoke of 〈◊〉 , and I go to prove them, I pray thee have me excused. The third said, I have married a wife, and therefore I cannot comme: and these were their excuses. You must take hede that you mystake not this text: for after y ^e 〈◊〉 letter, it seemeth as though no husbandman, no byer or seller, nor married man, shall enter into the kingdom of God: Therefore ye must take heed, that ye understand it aright. For to be a husbandmanne, to 〈◊〉 a byer or seller, to be a married man, is a good thing, and allowed of GOD: but the abuse of such things is reproved husbandmanne, and married man everyone in his calling, may use and do the works of his calling: the husband man may go to ploughe: they may bye and sell. Item, men may marry, but they may not set their hearts upon it. The husbandman may not so apply his husbandrye, to set aside the hearing of the word of GOD: for whanne he doth so, he sinneth damnably: for he more regardeth his 〈◊〉 , than GOD and his word: He hath all lust and 〈◊〉 in his husbandrye, which pleasure is 〈◊〉 . As there be many husbandmē, which will not come to 〈◊〉 , they make their excuses that they have other 〈◊〉 , but this excusyng 〈◊〉 naught: for commonly they go about wicked matters, and yet they would excuse them self, to make them selves 〈◊〉 , or at the least way, they 〈◊◊〉 their 〈◊〉 . Which thing itself is a great wickedness: to do wickedly, & than 〈◊〉 that same wickedness: to neglect and despise God's word, & thā to excuse such doings, like as these men do here in this gospel. The husbandman saith, I have bought a ferme, 〈◊〉 have me excused: the other saith, I have bought five yoke of 〈◊〉 , I pray the 〈◊〉 me excused: Now whā he cometh to the married man: that same fellow saith not, have me excused, as the other say, but he only saith, I cannot come. Where it is to be noted, that the affections of 〈◊〉 lusts & concupiscence are the strongest above all the other: for there be some men which set all their hearts upon voluptuousness: they regard nothing else, neither God nor his word: And therefore this married man saith: I cannot come: because his affections are more 〈◊〉 and more vehement thā the other men's were: but what shall be 〈◊〉 reward which refuse to come? The housefather saith: I say unto you, that none of those men which were bydden, shall taste of my supper. With these words Christ our savior teacheth us, that all those that love better worldly things than GOD and his word, shall be shut out from his supper, that is to say, from everlasting joy and 〈◊〉 : 〈◊〉 it is a great matter to despise God's word, or the minister of the same: for the office of preaching is the office of salvation, it hath warrantes in Scripture, it is grounded upon God's word. 〈◊〉 Paul to the Romaines maketh a gradation of such wise: Omnis quicun{que} 〈◊〉 no men domini saluabitur, quomodo ergo inuocabunt in quem nō 〈◊〉 , 〈◊〉 quomodo credent 〈◊〉 quem non 〈◊〉 ? That is to say, who soever shall 〈◊〉 on the name of the Lord shall be saved: but how shall they call upon him, in whom they believe not? how shall they believe on him of whom they have not herd? How shall thei hear without a 〈◊〉 ? And how shall they 〈◊〉 except they be set? At the length be concludeth saying, Fi les ex 〈◊〉 faith cometh by hearing: where ye may perceive how necessary a thing it is, to hear gods word, and how needful a thing it is to have preachers, which may teach us the word of god: for by 〈◊〉 we must come to faith, thorough faith we must be instified. And therefore Christ saith himself: Qui credit in me, habet vitam aeternam, he that believeth in me hath eucrla styng life. When we hear gods word by the preacher, and believe that same, then we shall be saved: for s. Paul saith. Euangelium est potentia dei ad salutem omm credenti, the gospel is the power of god unto salvation, to all that believe: the gospel preached is gods power to the salvation of all believers: this is a great commendation of this 〈◊〉 of preaching, therefore we ought not to despise it, or little regard it: for it is gods instrument whereby he worketh faith in our hearts. Our Savior saith to Nicodeme: Nisi quis renatus fuerit, except a man be borne a new, he cannot see the kingdom of god. But how cometh this regeneration? by hearing and believing of the word of god: for so saith s. Peter Renati non ex semine mortali corruptibili, we are borne a new, not of mortal seed, but of immortal by the word of god. Likewise Paul saith in another place: Visum est deo per 〈◊〉 predicationis saluos facore 〈◊〉 , It pleased god to save the believers thorough the foolishness of preaching. But peradventure you will say. What? shall a preacher teach foolishness? No not so, the preacher when he is a right preacher, he preacheth not foolishness, but he preacheth the word of god: but it is taken for foolishness, the world estemeth it for a trifyll: but howsoever the world estemeth it, S. Paul saith that god will save his thorough it.

Here I might take occasion to inveigh against those which little regard the office of preaching which are wont to say, what need we such prechings every day? Have I not syue wyttes, I know as well what is good or ill, as he doth that preacheth. But I tell thee my friend: be not to hasty, for whā thou hast nothing to follow but thy syue wyttes, thou shalt go to the devil with them: David that holy Prophet said not so, he trusted not his five wits, but he said. Lucerne pedibus meis verbum tuum domine, Lord thy word is a candell unto my feet: here we learn not to despise the word of god, but highly to esteem it, and reverently to hear it: for y ^t holy day is ordained, & appointed to none other thing, but y ^t we should at that day, hear the word of god, & exercise our selves in all godliness: but there be some which think that this day is ordained only for feastyng, drinking, or gaming, or such foolishness, but they be much deceived: this day was appointed of god, that we should hear his word, and learn his laws, and so serve him: but I dare say, the devil hath no days so much service as upon sondayes or holy days, which sondaies are appointed to preaching, and to hear gods most holy word: therefore god saith not only in his commaū dements that we shall abstain from working, but he saith, sanctificabis, thou shalt halow: so that holyday keeping is nothing else, but to abstain from good works, and to do better works, that is to come together, and celebrate the communion together, and visit the sick bodies, these are holy dais works: And for that ende god commanded us, to abstain frō bodily works, y ^t we might be more mete & apt to do those works, which he hath appointed unto us, namely to feed our souls with his word, to remember his benefits, & to give him thanks, and to cal upon him. So that the holy day may be called a marriage day wherein we are married unto god, which day is very nedeful to be kept. The foolish common people, thinketh it to be a belly 〈◊〉 day, and so they make it a 〈◊〉 day: there is no wickedness, no rebellion, no 〈◊〉 , but she hath most commonly her beginning vpō the holy day. We read a story in the 15. chapiter of the book of y ^t Numbers, That there was a 〈◊〉 which gathered sticks vpō the Sabbath day, he was a 〈◊〉 of gods ordinances and laws: like as they that now a days, go about other business, whan they should hear the word of God, and come to the common prayer, which fellows truly have need of sauce, to be made more lustier to come and feed upon Christ than they be. Now Moses and the people consulted with the lord, what they should do, how thei should punish that fellow which had so transgressed the Saboth day: he shall die saith god. which thing is an ensample for us to take 〈◊〉 , that we transgress not the law of the Sabbath day: for though God punish us not by and by, as this man was punished, yet he is the very self same god, that he was before: and will punish one day either here, or else in the other world: where the punishment shall be everlasting. Likewise in the 17. chapiter of the prophet Hieremy, god threateneth his fearful wrath & anger unto those which do 〈◊〉 his sabbath day. Again he promiseth his favor, and all prosperity to them that will keep the holy days, saying: princes and kings shall go thorough thy gates, that is to say: thou shalt be in prosperity in wealth and great estimation amongst thy neighbors. Again, if ye will not keep my sabbath day, I will kyndell a fire in your gates, that is to say: I will destroy you, I will bring you to naught, and burn your cities with fire. These words pertain as well unto us at this time, as they pertained to them at their time: for god hateth the dishallowyng of the Saboth, as well now as then: for he is and remaineth still the old god: he will have us to keep his Saboth, as well now as then: for upon the Saboth day gods seed plough goeth: that is to say, y ^t ministry of his word is executed, for the ministryng of gods word is gods plough. Now upon sondaies god sendeth his husbandinen to come and till, he 〈◊〉 his callers, to come and cal to the wedding, to bydde the gestes, that is, all the world to come to that supper. Therefore for the reverence of god consider these things, consider who calleth, namely god: consider again who be the gestes, all ye? Therefore I cal you in gods name, come to this supper, halow y ^t sabbath day: that is, do your holy day work, come to 〈◊〉 supper, for this day was 〈◊〉 of god to that ende that his word should be taught and heard: prefer not your own business therefore before the hearing of the word of god. Remember the story of that man which gathered sticks upon the holy day: and was put to death by the consent of god: where god shown himself not a cruel god: but he would give a warning unto the whole world by that man, that all the world should keep holy his Saboth day.

The almighty euerliuyng god give us grace to live so in this miserable world, that we may at the ende come to the great Sabbath day, where there shall be everlasting joy and gladness.

The seconde Sermon of Master Latymers. Math. 5.

VIdens autem Jesus turbas ascendit in montem & cum 〈◊〉 . &c. When Jesus saw the people he went up into a mountain, and whan he was set down, his disciples came unto him, and he opened his mouthe, and taught them saying: Blessed are the poor in spirit.

Derely beloved in our savior Christ, I have to tell you at this present time of a certain pylgrimage, which may be called the christen man's pylgrimage: but ye shall not think that I will speak of the popish pilgrimage, which we were wont to use in times past: in running hither & thither to M. John Shorne, or to our lady of 〈◊〉 . No no, I will not speak of such 〈◊〉 , but I will speak of such a pylgri mage, which our savior Christ himself taught us, being here present w ^t us, with his own mouth. Therefore whosoever will come to the eternal 〈◊〉 must go that pilgrimage, else he shall never attain thereunto. Cum vidisset autem 〈◊〉 . When he saw the people. It apeared by the end of the 4. of Math. that our savior had walked throughout all Galilee: & had don many miracles: so that the same of him went though roughout all the 〈◊〉 : And there gathered a great mumber of people together to here him: he seeing the people how hungry they were, conveyed himself into a 〈◊〉 place: & his disciples came unto him, and he taught 〈◊〉 , but not only 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 marvel if they had not heard it. So it appeareth that Christ made his sermon not only to his disciples, but also to the whole people, yet specially he taught his disciples, to that end that they might teach afterwards to others, for he taught them such doctrine which he would have taught all the whole world, therefore he so diligently taught them for though he made many sermons, yet these. ii. sermons, the one in Matthew, and the other in John ought to be regarded moste above all others: for they contain the sum of a Christian man's life. Now our savior seeing them so hungry, what doth he? The Evangelist saith: A peruit os suum, he opened his mouth and taught them: Oure savior did not only send out his apostles 〈◊〉 preach and teache the people, but also he opened his own mouth, and taught the people his own self. Which act of our sautor, is to the reproach of our lordly prelates: which in a manner disdain to preach them selves, in their own persons, but they think it to be enough to have one or two pertaining unto them, which preach in 〈◊〉 drioces, they them selves being occupied in worldly business: our Savior did not so, he opened his own mouthe, and taught the people. Certainly this ensample of our Savior ought better to be considered of our prelates than it is: for they be not better than Christ was. Christ hath sent them, and givē unto them a Commission to preach: wherefor disdain they than to open their mouth, and teache the people? seeing that our savior him self taught: how will they be excused 〈◊〉 they shall make accompt for their doings? What shall be their reward for their slouthfulnesse? No doubt everlasting damnation hangeth over their heads.

Now our savior opening his mouthe, what taught he them? Mary he taught them a pilgremage, the christen mans pilgremage: And this is a good and true pilgremage that he taught, for this pilgremage standeth not in running hither and thither: No no, this is a right pilgremage, but there is strange gear in it 〈◊〉 such gear, that if I should say it of my own head, you would not believe me, you would say I lie: for it agreeth not with our mother wit, we cannot compass this gear with our natural wit: therefore we must consider who speaketh it, and so captivate our reason and wit, to the wisdom of God. Now Christ the eternal son of God, he teacheth us this pilgremage: Of which god the father him self saith: Hic est 〈◊〉 meus dilectus, in quo mihi been complacitum est, ipsum audit: This is my well beloved son, in whom I am pleased, hear him. Seyng than that the almighty god commanded us to hear him, we ought not to regard his doctrine little, to esteem and value it for nothing: but most highly esteem it as the infallible word of god. Now what saith he? Beati 〈◊〉 spititu quoniam ipsorum est regnum coelorum, Blessed be the poor in the spirit, for theirs is the kingdom of heaven. &c. I intend to be very short, else I could not have time to go thorough all things that partayne to this pilgremage. This is a pilgremage of viii. miles or of. viii. days journeys, all things that partayne unto it are comprehended in viii. pointes. Our savior saith, Beati pauperis, Blessed be the poor, this is contrary to our reason: for who would think poverty to be a blessedness: who is that would not rather be rich than poor? to be riche is a blessedness in our eyes, to be poor is an unhappiness in our minds: but we must subdue our judgments. We esteem it to be a cursedness to be poor: well, our sautour saith Blessed are the poor: Luke hath no more but these words, Matthew addeth Spiritu in y ^t spirit. These viii. miles, or dais 〈◊〉 , may be called Paradoxa that is to say, 〈◊〉 , incredible, & vnbeleuable sayings: for if Christ had not spoken it himself, who should have believed it? for we see daily before our eyes, what a miserable thing is poverty therefore our nature is ever given to avoid poverty, and to come to riches. But Christ saith, Beati paupers, Blessed be the poor in spirit, for the kingdom of heaven is theirs.

The kingdom of heaven is taken sometimes for the 〈◊〉 〈◊〉 of preaching, as when he compared the kingdom of heaven to a net that catched good & bad fishes, there he meaneth the office of preaching: sometimes it is taken for eternal 〈◊〉 , which Christ our savior merited for us. When John the Baptist sendeth his disciples unto Christ to ask him whether he be Christ or not, he told them what miracles he had done, and amongst other things he said, Pauperes 〈◊〉 the poor hear the gospel, meaning that the poor be more wylling to hear the gospel: they take more pain in he ring gods word then the rich do, for the riche commonly leste regard the gospel. Look throughout all England, and pou shall find it so. Lykewise he saith by the Prophet, 〈◊〉 , Euangelizandum pauperibus misit me, He hath sent me is preach the Gospel unto the poor, because the poor hath more pleasure in it: the riche men commonly regard it for nothing: therefore it is a wonderful thing that such terrible things are written of rich men, and yet we seek all to be riche, & cal them blessed & happy that be so. But ye herd upon Sunday 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 did let them: therefor rychesse are called 〈◊〉 in scripture. As for an ensample: There be two ways to a town, the one is plain and straight, the other is full of thorns. Now he that 〈◊〉 the plain way shall sooner come to his 〈◊〉 ende, than be that goeth the thorny way: So it is more easier without riches to come to haven than with riches: but our nature is so corrupt that we ever desire that thing that may do us harm. I will not say but men may have riches, & many good men have had great richesse, yet riches must be had cum tremore, with fear: for it is a dangerous thing to have them: they be but burdens, they that have them be but 〈◊〉 and 〈◊〉 over the, they must make account for them. And therefore above all things rich men must have in 〈◊〉 memory this scripture: 〈◊〉 si affluant nolite cor apponere, Whan riches come upon you, set not your hearts upon them: use them to such ende as God hath appointed: with your copy help the 〈◊〉 of the poor miserable people: and this is our 〈◊〉 to do. For he that hath riches and helpeth not the pore withal, but layeth them up for himself: he is a thief before god, though he do come rightly and 〈◊〉 by his goods: for he doth not his 〈◊〉 : he withdraweth that from the poor that 〈◊〉 unto them, for god requireth of the riche to releue and help the poor with his richesse: when he now doth it not, the writers call him a thief. Here ye se what a burden it is to have riches, therefore let us not be so greedy over them: and when we have them, 〈◊〉 us remember that we be but gods stuardes and 〈◊〉 of his treasures.

You must mark here, that our 〈◊〉 whan he saith, Blessed 〈◊◊◊〉 : he 〈◊〉 not the friers poverty, that same willful poverty: but if you be come to poverty for confessing of Christ, than thou art blessed. Again, I am a rich man, the fire cometh & taketh away my riches. As Job was a rich man, but what happened? his enemy came & toke away altogether: so we may this day be rich, and tomorrow we may be beggars: for the riches be chāccable unto us, but not unto god: for God knoweth whā & to whō he will give thē or take them away again. Now whan I come to 〈◊〉 by chance, so that god sendeth poverty unto me: thā I am blessed whā I take poverty well without grndging. And therefore he added Spirita, in spirit, y ^t is, to take it in good part with a faithful 〈◊〉 , knowing that god sendeth y ^t same unto 〈◊〉 : so that whā we come to 〈◊〉 by such chaunces, or by persecutions, so that I 〈◊〉 not away my goods willfully as the 〈◊◊〉 ) which was a leaving of riches devised by their own min des: but else he that doth his business according unto his 〈◊〉 , and than god 〈◊〉 him with poverty, let him take it with joy and gladness: for these blessings which Christ promised unto us here in this gospel, shall light upon him, therefore take it so, that poverty is a blessing whan she is taken with a faithful hert, 〈◊〉 in deed it is to no purpose, except it proceed out of faith. Be not egre therefore to have riches, and when ye have them, that god sendeth them, set not to much by them. For Christ saith: it is hard for a rich man to come to heaven, speaking of those which set their herts upon riches: which men in deed be very idolaters: for they put their hope trust and 〈◊〉 in them, so that what so ever shall hap̄, they think they will escape having money, & so they make money their god, which is a most wicked and abhominable thing in the sight of y ^t Lord. For god would have us to hang upon him, to trust in him, be we poor or riche: If we be riche, we should not set our hearts upon riches: if we be poor we should comfort our selves with this Scripture, Non est inopia timentibus cum They that fear him shall not lack.

Now the seconde mile or days journey in this pilgremage is this: Beati qui logent, quoniam ipsi consolabuntur, Blessed are thei that mourn, for they shall have comfort. we after our reason esteem thē happy y ^t can make merry in this world; but our savior contrariwise pronounceth them blessed that mourn and weep in this world. We seek all to be in that case that we might laughe and be merry, for we think that to be a great blessedness: but our savior pronounceth them blessed that 〈◊〉 . And therefore scripture saith, Melius est ire ad domum 〈◊〉 , quam ad 〈◊◊〉 , It is better to go to the mournyng house, than to the house of banqueting: for be that goeth to sick folks, it shall be a good 〈◊〉 , it shall make him to consider the fragility and weakness of mankind, and so stir him up to make redye, and not to set much by this world. S. Paul speaketh of two manner of sorowfulnes, the one is worldly, y ^t other is ghostly, the world lie sorowfulnes is without faith: as the wicked 〈◊〉 they weep they are sorrowful: yet this comfort of which Christ here speaketh is not promised unto them. 〈◊〉 wepte whau Jacob begiled him, but his weeping was without faith. Trulye happy are those that have much occasion to weep and 〈◊〉 : for Vexatio dat intellectum, vexation and trouble maketh us to know ourselfes, and techeth us to leave sin and wickedness. There be many which be in great 〈◊〉 , shut out of their houses, or in syckenes, or other trouble: they shall comfort themselves with this blessing, which Christ our savior promised unto them, namely they shall be sure that they shall have comfort, and 〈◊〉 of their miseries, for he will not suffer them to be further tempted then they shall be able to bear: and then in the ende they shall have everlasting comfort. It is a notable answer that Abraham maketh to the richman, when he lay in hellish fire, My son (saith he) 〈◊〉 bona in vita, 〈◊〉 hast received thy good days in thy lyfes time, now thou shalt be punished: But Lazarus hath had miseries, and calamities: and therefore he shall be comforted now. So we must learn to be content to go from weeping to laughyng, from sorrow 〈◊〉 felicity: but we 〈◊〉 first suffer here, we may not go from the one felicity to the other: therefore s. Jerome saith, that he is a delicate 〈◊〉 that will not suffer sometimes miseries and calamities. Therefore let us be content with it, let us bear them with a faithful heart, elswe shall not attain to this comfort, for the miseries that the godless have, operantur 〈◊〉 , they work their own destruction, and cuerlastyng perdition: sor they cannot bear them as they ought to do: they murmur and cry out against god: but the godly whan he is in miseries he taketh great profit by it, for miseries drive him to leave sin and wickedness: and to repent for that which he hath 〈◊〉 against god. Here you may perceive now that they that will have comfort must go to that pylgrimage, they must taste miseries, and so at the ende they shall have everlasting comfort.

The third mile or days journey is this. Beati mites 〈◊〉 niam inheritabunt terram, Blessed be the 〈◊〉 for they shall inherit the land. This meekness is such a thing y ^t whosoever hath her, can be quiet in all things: 〈◊〉 that hath her will not avenge himself. But ye must know there be two manner of 〈◊〉 . There is a private vengeance, & there is a public vengeance, the public vengeance is allowed of God: the private is forbidden, for god saith to every 〈◊〉 man, Mihi vindictam ego 〈◊〉 , Let me have the vengeance, and I will reward it. Whan any man doth me wrong, I shall or may not avenge me, nor yet desire in my heart to be avenged upon him, I being a private man and not a 〈◊〉 . But there is a public vengeance, that is the magistrates, they must see that wrong doers be punished, and rewarded according to their misbehaueouis. But I may not avenge myself. For I am blessed when my good is taken from me wrongfully, and I take it well. For Christ saith in 〈◊◊〉 , they shall inherit the lande, he that for gods sake leaveth his lande, or his gooddes: he shall inherit the lande: so he shall with leuyng the lande inherit the lande: but what shall I do when my good is taken from me? Aunswere, go to gods promises, which are 〈◊〉 accipiet, he shall receive it again hundredth fold. The public vengeauuce is committed unto the magistrates, God 〈◊〉 unto 〈◊〉 to punish the transgressoures: and again the 〈◊〉 or 〈◊〉 ought so obey, and to suffer the punishment which the magistrates shall lay upon him: for so it is written, 〈◊〉 malum 〈◊◊◊〉 pull. Thou shalt take away the ill from amongst the people. So ye hear how that we may not avenge our selves when any man doeth us wrong: yet for all that, this taketh not away the liberty of the use of the law. for a Christian man may go to the law, and seek remedy, yet we must take hede that we go not to avenge our selves upon our neighbor, with a vengeable heart: nor yet should we not go with a 〈◊〉 heart, to get ought 〈◊〉 our neighbor: elles it is lauful to use the law whā it is done with a charitable heart. As it is lawful for me being sick to go to the phisicion without breach of my faith to godward: but if I should go to the physician in 〈◊〉 of God, then this going were a wicked going. So I say, when we will go to the law, we must beware that it be done charitably, not with a vengeable mind: for whosoever 〈◊〉 to be avenged he shall not be blessed of god. Agayne whosoever suffereth wrong at his neighbors hand, and taketh it willingly, he shall be blessed of god.

An ensample we have in Joseph: his brethren sold him and handled him most cruelly and tyrannously, what did he? he toke it willingly without any revengement: what did god? Mary he fulfilled his promise, inheritabunt terram, they shall inherit the lande. Therefore he made him lord over all Egypt, this did god, and so he will do unto us: but our heart is so poisoned with the poison of malice, that we think we should be undone, when we should not avenge our selves, but they that have the spirit of god, and to whom these blessings pertain, they 〈◊〉 charitable, and yet use the law when necessity shall 〈◊〉 so, but they will do it with a godly mind.

〈◊〉 , they shall inherit the lande: some 〈◊〉 the lande for eternal life, but it may be understanded of this 〈◊〉 to: for they that be patient and bear and suffer, God will reward them here in this world and yonder to. Now ye have heard what we shall have when we be meek spirited: let us therefore set aside all stubbornness, all vengeance hatred and malice, one against another: so that we may obtain that land which Christ promised us. Beati qui 〈◊〉 & 〈◊〉 unt 〈◊〉 quoniam 〈◊◊〉 , Blessed be they that hungre & thurst after righteousness, for they shall be 〈◊〉 . These words be 〈◊〉 diuersty: it may be 〈◊〉 so,Blessed be they that hunger and thurst that is to say, that have so great desire to righteousness, as a hungry man hath to his meat and drink. Some 〈◊〉 it of the justice of the soul: for the faithful be ever hungry, they ever think they be not well, they be 〈◊〉 behind the hand: and so do not y ^t hypocrites, for they have opera supererogationis 〈◊〉 have so much that they are able to sell unto other men to: & bring them to heaven: But I will 〈◊〉 these words so. They that hunger, 〈◊〉 they that 〈◊〉 wrong: for when a man suffereth wrong and 〈◊〉 , he hungereth and thirsteth to have justice, to come to his right: for it is a common saying, amongst the people The law is ended as the 〈◊〉 is frended. Now he that is so injured and wronged and hath a godly hunger and thurst to righteousness, he shall be satisfied in this world, and in the world to come he shall have 〈◊〉 life. Ensamples we have in scripture. Joseph whan he was sold to 〈◊〉 that great man, he was a fair young 〈◊〉 : now his 〈◊〉 Potiphar's wife, seeing his beauty, 〈◊〉 her love upon him, in so much that he could be nowhere but she came after him: but Iosephe 〈◊〉 God 〈◊〉 her, and would not committee with her the filthy act of 〈◊〉 . What followeth, she went by and by and made an out cry & accused him, as though he would have 〈◊〉 her. So at the length Joseph was cast into prison, where he hungerd & thurst after righteousness, after 〈◊〉 ,y ^t is he was desiro{us} to have his right: yet for all y ^t he toke y ^e mater well & godly, he sought not for vengeance: we in our own folishnes & mother wits esteem them blessed, that can 〈◊〉 the matter so, that the law may go with them, that they may have theouer 〈◊〉 : they are called blessed which 〈◊〉 the swinge, which are not exercised with trouble. I remember I red once a 〈◊〉 of a bishop which came to a rich man's house, where he had good 〈◊〉 , and the goodman in the house she wed him all his riches and prosperities, his goodly wife & his fair children: in 〈◊〉 : they lacked nothing at all, he himself had 〈◊〉 been sick: the 〈◊〉 hearing that, thought in his mind no doubt god is not here: and so commanded his servant to make ready the horses, and by and by went 〈◊〉 way. when he came a little far of from the house, he sendeth his mā back again to fetch a book, which was forgotten behind. when the servant came the house was sunk. So we see that worldly prosperity maketh us to forget god, and in the ende to be 〈◊〉 . 〈◊〉 that holy man when he served Laban his vn cle and father in law, what wrongs had he? how vniustelye delte Laban with him? No dout he had great hunger and thurste after righteousness: therefore God satisfied his appetite, for he blessed him, and enriched him wonderfullye, against 〈◊〉 mind. There be few of such servants now a days as 〈◊〉 was: and though he had a wicked master, yet he served him 〈◊〉 : I would wish all servants would follow the ensample of 〈◊〉 . This I speak to make you patient in tribulation, and to 〈◊〉 up in you a hunger and thurst after righteousness: you hear howe 〈◊〉 was blessed in bearing godly the 〈◊〉 which that foolish woman did unto him.

David also 〈◊〉 what good 〈◊〉 did he unto king Saul? yet Saul went about to destroy him, think ye not David 〈◊〉 and thirsted after rightuousenes? 〈◊◊〉 he did, yet he might have 〈◊〉 himself, but he would not: for he had this 〈◊〉 of which Christ our 〈◊〉 speaketh here, And so consequently 〈◊〉 the land according unto his promise.

Beati 〈◊〉 quoniam ipsi 〈◊◊〉 , Blessed be the merciful for they shall obtain mercy. I will not tarry longe herein, you know which be the works of mercy. I was hungry saith Christ, I was naked. Matthew 25. There is a ghostely mercy: which is, to admonish them that be in errors: to bring them to the righte way. Item to forgive them that do me wrong, this is a mercy, and a needful mercy: and therefore they that wylbee cruel here, so that they will not forgive unto their neyghboures their faults, let them not look for 〈◊〉 at God's 〈◊〉 . For we must be merciful, loving, and comfortable towards our neighbor whan we will obtain mercy at gods hands. But this seemeth now as though malefactors ought not to be put to death, because god requireth mercy. Syr you must understand that god requireth private mercy, so that private men one shall forgive unto the other: but it is another matter with the magistrates, the king and all other magistrates are gods officers, they must do according as god requireth them to do. he saith: Auferes 〈◊◊〉 medio populi, nec mise reberis ei, thou shalt take away, thou shalt root out the ill, (them that be malefactors) from amongst the people: and show not mercy unto them. Here were a place to entreat of ministering of justice, if the audience were thereafter: how iustices of peace and other magistrates ought not to be bolsterers and 〈◊〉 with wickedness, but punish the malefactors according to their deserts: Vae qui iustificatis impium, woe be unto you that iustifye the wicked: to iustifye the wicked, is not to punish the 〈◊〉 : Et qui iustificat impium & que 〈◊〉 iustum am 〈◊〉 abominabiles coram domino, he that justifieth the wicked, and he that condemneth the just, they are both wicked and abhominable before the lord. So that magistrates ought to punish sin and wickedness, but private men, one ought to show mercy unto another: that is, he ought to forgive 〈◊〉 any man hath done him harm: and so he shall have mercy at gods hand.

〈◊〉 mundi cord quoniam ipse videbunt deum, Blessed be the clean of heart: for they shall see god. By these words we may perceive that we shall not look to see god, to see our felicity, whan we be impure of heart. We cannot come to that inspeakable joy and felicity which god hath prepared for his, except we be clean in our hearts: therefore David know yng that lesson, saith unto god: Cor mundum crea in me deus. O god make clean my heart within me. But ye will ask howe shall our hearts be purified and cleansed. Answer, Fide purificantur corda, thorough faith the hearts of men must be cleansed. They that hear God des word and believe that same to be true, and live after it, their hearts shall be purified, and so they shall see GOD.

There be two manner of seeing of GOD: as longe as we be here, we must see him by saith, in believing in him: 〈◊〉 we shall see him face to face howe 〈◊〉 is, therefore 〈◊〉 here, and see there. And so it appeareth, that he that will not hear gods word, and believe the same, that his heart 〈◊〉 be 〈◊〉 , he shall not see god.

Beati 〈◊〉 quoniam ipse 〈◊〉 Dei vocabuntur, Blessed be the peacemakers, for they shall be called the children of God. Here is another journey. There is a law in 〈◊〉 . where god saith: Non erit susurro nec 〈◊〉 in popu 〈◊〉 . There shall not be a slanderer or whisperer amongst you which are my people. But I tell you this law is not kept: for there be a great number of those which 〈◊◊〉 with their tongues, as though they would 〈◊〉 into a man's bosom, but behind his back or before other men they betray him, they lie upon him and doc all they can to bring him out of estimation: these whisperess be peacebreakers, and not peacemakers: for the 〈◊◊〉 his 〈◊〉 to pass thorough such fellows, there be many such in England which tell false tales of others, to promote 〈◊〉 withal: these be the 〈◊〉 of the devil, and no doubt the 〈◊◊〉 many children in the world. I will show you an 〈◊〉 : There was one 〈◊◊〉 〈◊〉 , a servant of Saul the king, he was 〈◊〉 pastorum, the master over his 〈◊〉 . Whan David flyeng from Saul, came to the 〈◊◊〉 very hungrye and werye, and therefore desired some 〈◊〉 , the 〈◊〉 having none other 〈◊〉 : but 〈◊〉 propositionis the holy bread: of that he gave David, and after that he gave him the sword of Gohath, whom David had killed before. Now this Doeg being there at that time, what doeth he? like a 〈◊〉 or 〈◊〉 goeth to Saul the king and told him, 〈◊〉 the 〈◊〉 had refreshed David in his journey, and 〈◊〉 given unto him the 〈◊〉 of 〈◊〉 : Saul hearing that, being in a great fury, sent for all the priests and their wyfes and their children and 〈◊〉 them all. Thys Doeg now that 〈◊〉 was not a peace maker, but a peace breaker: and therefore not a 〈◊〉 of GOD, but of the devil. I could 〈◊〉 you of 〈◊〉 other 〈◊〉 , of other whisperers, for I have known some in my time: but all such are the children of the 〈◊〉 , they are not God's 〈◊〉 : for Christ our 〈◊〉 called those God's children, that are peacemakers, not them that cut 〈◊◊〉 throat. Seeyng now that it is so good a thing to be a peacemaker: 〈◊〉 all them that be 〈◊◊◊〉 themselves to be peacemakers: let the 〈◊〉 show 〈◊〉 to be peacemakers, when they 〈◊〉 of contentions and 〈◊〉 between their tenants: send for them & here their 〈◊〉 , and make him that is faultye to be 〈◊〉 , and so let them be peacemakers: but there be some gentlemen in England, which think themselves borne to nothing 〈◊〉 but to have good cheer in this world: 〈◊〉 go a haukynge and hunting: I would wish they would 〈◊〉 them selves rather to be peacemakers, to counsel and help poor men, and when they hear of any discord to be between neighbors and neighbors to set them together at 〈◊〉 : this should be rather their exercise than banquettyng and spending the time in vain: But they will 〈◊〉 , it is a great pain and labor to meddle in matters, to be a peacemaker. Syr you must consider that it is a great matter to be a child of God: And therefore we ought to be content to take pains to be peacemakers, that we may be the children of god. But in matters of religion we must take heed that we have such a peace which may stand with god and his word: for it is better to have no peace at all, then to have it with the loss of gods word. In the time of the six articles there was a Bishop which ever cried unity, unity: but he would have a 〈◊〉 unity. Saint Paul to the 〈◊〉 saith: 〈◊〉 vnanimes, 〈◊〉 of one mind: but he addeth Secundum 〈◊〉 Christum, according to 〈◊〉 Christ, that is, according to gods holy word, else it were better war than peace: we ought never regard unity so much that we would or should forsake gods word for her sake: when we were in 〈◊〉 we agreed well, because we were in the kingdom of the devil, we were in blindness. In Turkey we hear not of any discention amongst 〈◊〉 , for religions sake. The 〈◊◊〉 now 〈◊〉 have no 〈◊◊◊〉 , because they be in blindness. Whan the rebels were up in Norffolke and Devonshire, they agreed all, there was no dissencion: but their peace was not Secundum 〈◊〉 Christum, according to Jesus Christ. Therefore S. 〈◊〉 hath a 〈◊〉 saying: Speciosum quidem nomen est pacis & pulchra opinio vnitatis. sed 〈◊◊〉 eam solam 〈◊〉 Ecclesiae pacem esse quae Christi est, It is a goodly word peace, and a fair thing Unity: but who doutes but this to be the only right peace of the church, which peace is after Christ, according to his words? Therefore let us set by unity, let us be given to love and charity: but so that it may stand with godliness. For peace ought not to be redeemed iactura veritatis, with loss of the truth: that we would seek peace so much, that we should lose the truth of God's word. Beati qui persecutionem patiuntur propter 〈◊〉 , Blessed be they that suffer persecution for righteousness sake: for theirs is the kingdom of heaven. This is the last journey, whan we be demanded of our faith, and examined, and afterward be forced to believe as they will, whan we come to that point: Blessed are we whan we suffer rather all extremities than forsake the truth, yea we shall esteem it to be a great blessedness whā we 〈◊〉 in such trouble. And not only this, but who 〈◊〉 suffereth anything for any manner of righteousness sake: blessed is he, the questmonger doing uprightly his duty in dischargyng of his conscience: now he shall have displeasure, happy is he: and he shall have his reward of God.

Beati cum maledixerint vobis homines & dice. Blessed are ye whan men speak ill of you. 〈◊◊〉 merces vestra multa est. &c. Be merry, because your reward is great in heaven. Now ye have heard which is the way to heaven, what manner a pylgremage we must go: Namely first by spiritual poverty, by hunger and thirst after righteousness, by mekenes and lenity, by weeping and waylyng, by pity and mercyfulnes. Item we must have a clean hert: Item we must be peace makers: Item we must suffer tribulation and affliction. Than shall the ende be, Merces vestra 〈◊〉 multa in coelis, your reward shall be great in heaven. Merces, this word soundeth as though we should merit somewhat by our own works: for reward and merit are correspondent, one followeth the other: whan I have merited, than I ought to have my reward. But we shall not think so: for ye must understand, that all our works are imperfect: we cannot do them so perfectely as the law requireth, because of our flesh which ever letteth us. Wherefore is the kingdom of god called than a reward? because it is merited by Christ: for as touching our salvation and eternal life, it must be merited, but not by our own works, but only by the merits of our 〈◊〉 Christ. Therefore believe in him, trust in him: it is he that merited heaven for us: yet for all that every man shall be rewarded for his good works in everlasting life: but not with everlasting life. For it is written, Vita aeterna donum Dei, The everlasting life is a gift of god. Therefore we should not esteem our works so perfect as though we should or could merit heaven by them: yet god hath such pleasures in such works which we do with a faithful heart: that he promiseth to reward thē in everlasting life. Now to make an end, I desire you in gods behalf, remember this pilgremage which I have taught you, set not light by it: for it is our sauiors own doctrine, he with his own mouth taught us this pilgremage: whan we will now follow him, and do according as he teacheth us, than all these blessyngs, of which mention is made, shall light upon us: and in the ende we shall obtain everlasting life. which grant both you and me, God the father through his only son our savior Jesus Christ.

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

DE caetero Fratres, confortamini in Domino, & in potentia virtutis eius, induite vos armaturam Dei, My bretheren be strong in the Lord, and thorough the power of his might, put on all the armor of GOD, that ye may stand against all the assaults of the devil. For we wrestle not against blood and flesh, but against rule, against power, against worldly rulers. Saint Paul that elect instrumente of God, taketh muster of gods warriors: and 〈◊〉 christen people to war, telleth them plainly that they must be warriors, as it is written in the boke of Job: Militia est vita hominis super terram, The life of a man or womā is nothing ells but a warfare, it is nothing but a continual battailyng & warring. Not very long ago I entreated of a pilgremage I told you at y ^t time of y ^t very godly & gostly pilgremage, & such a pilgremage, which all saints whilst they were in this world walked: they went all to y ^t pilgremage: but it is a 〈◊◊〉 , an vneasy way to walk: but we must needs go it, there is no remedy, either we must go that peinful pilgremage, or else never go to heaven: for we may not go frō 〈◊〉 to 〈◊〉 and pleasure, but from sorrow and misery to 〈◊〉 : we may not look to have here good cheer, and yonder euerlalasting life: for we may not look for joy and ioly cheer at both sydes. We have no such promise of Christ our savior: he promised unto us that we should be sufferers here in this world, and than in the world to come we shall have life everlasting: therefore lett us be content, for though it be a hard 〈◊〉 , yet there shall be a good end of it. Like as whan a mā goeth a great journey, and laboreth very sore, but in the end he cometh to good chere, than all his labor is forgotten. So we shall come at the end to that 〈◊〉 which no 〈◊〉 hath seen, no ears hath heard, nor heart perceived, which God hath prepared for his elect.

Now here in this epistle S. Paul telleth us of a certain 〈◊〉 : he taketh mustre, not only of the Ephesiās, to whō this epistle is written, but also of us which be Christians: for all that is required of them is required of us. The first point that pertaineth to this warfare is to be strong and bardye: & this is a commandment, as who say, you that be Christians that be baptized in his name, that loke to be saved thorough Christ, I command you be strong, ye may not be weaklynges: for ye must fight hard, there is neither man nor woman but they must fight, they must come to that battle, and we may not be weaklings, because we have a strong 〈◊〉 : now he that hath a strong and mighty enemy, ought not to be weak and fearful. For if he be, he shall be soon overcome and vanquished. Therefore saint Paul would have us strong, that we may be able to fight against that fearful enemy the devil. But for all that saint Paul would not have us to stand to our own strength, to think to vanquish this mighty enemy by our own power or might: No not so, for when we put our hope in our own strength, we shall soon 〈◊◊〉 , he shall have the victory by and by: we shall put our hope trust and confidence in god, and trust thorough Christ our savior to overcome this enemy. We may not do as one Aiax did, whom his father sendeth forth with a company of men to warfare, giving him good and holsom lessens and instructions that he should put his hope and trust in god at all times, then he should have luck: Aiax 〈◊〉 and said unto his father, It is not a great matter to get the victory with the help of god, yea the fearefullest and weakest man can get the victory whan god helpeth him: But I will get the victory with my own strength: without the help of god, I am able to fight: such 〈◊〉 spake this 〈◊〉 . But we shall not do so, as he did, 〈◊〉 in our own strength: for whan we do, we shall come to short, we shall lose the victory, to our eternal destruction. 〈◊〉 . 〈◊〉 saith: 〈◊〉 in domino, Be strong in the Lord: we 〈◊〉 be strong by a borrowed strength: for we of our own 〈◊〉 are to weak and feeble: Therefore let us learn 〈◊◊〉 shall 〈◊〉 our strength, namely from above: for we 〈◊〉 it not of our own selves. Now he saith: Put on all the 〈◊〉 of God: you know that whā a man goth to war, and is harnessed all 〈◊〉 , except at 〈◊〉 place: If his enemy 〈◊〉 this bare place, he woundeth him as soon as though he had no harness at all: therefore S. Paul commanded us, that we shall have the whole 〈◊〉 , nothing 〈◊〉 : for we may not go with pieces, having one thing, and lacking the other. For whan we be wounded we shall do but 〈◊〉 good after. Wherefore doth S. Paul require such strength & such weapons, & teacheth us to fight? Answer: to y ^t end that we may 〈◊〉 & pull down y ^t devil, y ^t we may strive against him, lest peradventure he overcome us and bring us in danger of our souls: for ye know, in battle as long as a mā standeth he is well, he hath hope to escape: but as soon as he is down, then he is in jeopardy of his life. So likewise as long as we stand and fight against the devil, we are well, but whā we fall then we are in danger, lest he get the victory over us therefore he would have us to stand against the assaults of the devil. Now you must consider what manner an enemy he is that fighteth against us: and first consider his power: scripture saith Non est potestas, there is no power in earth, which may be compared unto his power. Now that strong fellow is gods enemy and ours, therefore 〈◊〉 . Paul biddeth us to be strong & armed round about: but to do on our own harneis, that we may not: but we must do on the armor of god: which he hath appointed for us: therefore we must not learn of the devil to fight, he shall not teache us to battle: for it were like as whan we would fight against the Scots, and had none other harneis, but as they appointed unto us. No doubt if we were in that case, they would appoint such weapons for us, that they might get the victory, and give us an overthrow. So whan we should fight against the devil, and had none other weapons, but as he appointed unto us. No doubt he would soon give us an overthrow: for he would appoint weapons wherewith we could not overcome him and withstand his power.

Further the diligence of the devil is expressed and declavnto us by the mouth of S. Peter which saith: he goeth about like a roryng lyon, seeking whom he may devour: he useth all crafts and deceytes, he compasseth the matter hither and thither: till at the length he bringeth his matters to passefor he is no sluggard, no sleeper nor negligent: but he applieth his matte rs and businesses to the uttermost. Now that he is suttle, it appeareth in holy scripture. for so it is written: Serpens erat calidior caeteris animahbus, the serpent was wiser then the other beasts were. Here apeared his wyttes, suttel ties and crafts, over that he hath had a great and long time to exercise himself withal, he hath had five thousand five hundred and. 〈◊〉 . years, such a long time he hath had to exercise him self withal. Theriore it is not in vain that saint Paul would have us to be hearty and strong, and fight with a good courage. This devil was ones an angel in heaven, & for pride he was cast down: for he went about to exalt him self above GOD, therefore he was pulled down, and all his company with him, all the angels that toke his part, and so he fell with a great number: they fell down from heaven, and here they be in the air: yet they be invisible unto us, because they be spirits: but for all that they be amongst us, and about us, to let us of good things, and to move us to naughtynesse: I am not able to tell howe many thousand be here amongst us now in this chambre: and no doubt some were busy to keep some men away from the hearing of the word of God: for their nature is either to keep men away from hearing of God's word, so that they shall not hear at all: or else at the least way, they occupy men's heads with other business: so that they shall here it without profit. Now whan he bringeth the matter to pass according to his mind: then he rejoiceth wonderfully with his company. So that the writers say, that if 〈◊〉 could see them, we should 〈◊〉 thē to hoppe and dance upon our heads for gladness, because they have done unto us a mischief. We see them not, they be 〈◊〉 as I told you before, but no dout here they be for our exercise: for it were a smalle thing to believe well, if there were nothing mouyng to the contrary. Therefore it is so ordained of God that we should have war, yea and nothing but war, a standing war, and not only for men, but also for women: for the women must battle and fight with this horrible enemy as well as men. And he is stronger than we be, whan we be alone, so that we shall not be able to give him an overthrow. But whan Christ is with us, than he can do nothing at all, because Christ hath vanquished his power and might: therefore his impotency appeared in the. 〈◊〉 . of Matthew, whan our savior came in the region of the Gergesites, there came two men unto him possessed of the devil, and they cried and said, Jesus thou son of David, wherefor art thou come before the time to afflict us: where it appeareth that they tremble and are fearful when Christ is present. therefore they say: Cur venisti ante tempus? Wherefore 〈◊〉 thou come before thy time? the devils know that they be 〈◊〉 and that they must go to hell: yet they that be here have not yet appointed vntothem their places, & though 〈◊〉 have the pains with them, yet they have it not so fully and perfectly as they shall have at the last day. And their greatest joy and comfort is to do us harm: for they know that they be fallen for 〈◊〉 , so that they shall never attain to that 〈◊〉 which they have had. And again they know that we shall come thither, and therefore they envy god and us: but their 〈◊〉 appeareth, for they take it for a 〈◊〉 to be 〈◊〉 : It is a great grief unto them, yet they are not able to strive against the commandment of Christ. Therefore we need not to fear them since Christ is with us, they are weak enemies, whan we put on our arms which S. Paul describeth here: for all the devils in hell or in earth are not able to fight against one of those that hath these armors: for ye see he dare not disobey Christ, commanding him to go out of the man. Now whan he perceived that he could do no more harm unto the man, than he desired Christ to let him go into the swine: where appeareth partly his 〈◊〉 that he could not go without Christ's permission: partelye his mischievous mind appeareth, for whā he seeth that he can do us no harm in our bodies, then he goeth about to hurt us in our goods.

But whan we have Christ with us, he is not able to hurt us neither of our souls, bodies, or goods: that is whē we becue in Christ. For to have Christ w ^t us, is nothing else but to believe and trust in him, to seek aid and help by him, against our enemy the devil. Therefore Christ saith to all his faithful, to all those that believe in him, Ego sum vobiscum 〈◊〉 ; ad consūmationem 〈◊〉 , I am with you till to the end of the world, to 〈◊〉 you, to help you, to 〈◊〉 you, and to here your prayers whan ye cal upon me: therefore though we cannot withstand this enemy by our own power, yet with Christ's help we shall chase him and put him back, make him ashamed of his enterprise and purpose.

Non est 〈◊〉 lucta cum carne & sangnine, we have not to fight with blood and flesh. Here the Anabaptists make very much 〈◊〉 intendyng to prove by these words of Saint Paul, that no Christian man may fright or go to warfare. Neither may there be any magestrates (say they) which should shed blood, and punish the wicked for his wickedness. But these fond fellows are much deceived in their own wyttes. for saint Paul's mind is clean contrary unto their saings, S. Paul teacheth here, how all Christian people must fight, but not so that one should fight with another: but he speaketh here of a singular fight, we may not fright one with another: though my neighboure doeth me wrong, yet I may not fight with him, and avenge myself upon him: for god saith, 〈◊〉 vindictam & ego retribuam, let me have the vengeance and I will reward it, and no dout God will reward the wicked for his wickedness, either by him self, or else by the 〈◊〉 . Some there be that be punished by the magistrates for their 〈◊〉 : and again there be some which escape hanging in this world: yet for all that God punisheth them, either with sickness, or elles other ways. But ye must know that there is a private vengeance, and a public: the private vengeance is, when a man goeth about to avenge himself upon his neighbor, which thing is inhibited here by these words of S. Paul, Non est nobis lucta cum 〈◊〉 & sanguine, we have not to fight with flesh and blood, but there is a public vengeance that is the magistrates: the magistrates ought to fight and to punish when he 〈◊〉 cause, he may and ought to stryke malefactors with the sword, for S. Paul saith: est ministri dei ad vindictam, the magistrate is a minister of god to punish. Itē, in another place scripture saith iustus 〈◊〉 & 〈◊◊〉 , the lord is 〈◊〉 & he loveth justice: therefore y ^t foolish 〈◊◊〉 ar much deceived: for this place taketh not away all 〈◊〉 of fightings, but only y ^t private fighting, but y ^t magi strate may draw his sword and strike: & certeuly every 〈◊〉 and ruler, every king may defend his realm, chase & put by the inuadours. Again y ^t 〈◊〉 ar bound in 〈◊〉 to fight whensoever thei be required of their king & lord, and 〈◊◊〉 y ^t mā y ^t so fighteth being laufully called 〈◊〉 , he 〈◊◊◊〉 god, he is gods servant: but above all things y ^t magistrates, the Kyng must see that his quarrel be good and lawful, before he proceed to shed Christian blood. For they bear gods sword, not to do harm, but good, to punish and strike the wicked, and defend the good. Therefore as I said before, the Anabaptists cannot prove by that scripture, that there shall be no magistrates nor bettelynges: or that magistrates may not draw their swords against those that trespass. But subjects may not of their own private 〈◊〉 take y ^t sword, or rebel against their king: for whan they rebel they serve the devil: for they have no commission of God so to do, but of theyrowne head they rise against God, that is, against the king, to whom they 〈◊〉 obedience, and so worthily be punished. Therefore good christen people beware of rebellyng against your sovereign lord the Kynge: but whan there be rebels or inuaders, & ye be called of the king to withstand them, go with a good will and conscience: and be well assured, that it is gods service in withstanding the rebels or the kings enemies: and no doubt he that resuseth at such a time to serve the king, or cls is slow in serving, that curse shall lyghten vpō him, ȳ god theatnethby his holy prophet Jeremiah, saying: Male dictus qui facit opus 〈◊◊〉 , & maledictus qui gladium suum abstinet à sanguine, Cursed be he that doth the work of the Lord negligently, and cursed be he that kept his sword frō bloodshedyng. And no doubt that man that dieth so in sightyng against the kings enemy, he dieth in gods service, in gods quarrel. But yet I would not have men to call them selves, or come without calling: I would have them to 〈◊〉 till they be 〈◊〉 : for when they be called, they be authoused, they have a vocation of God to go. But against rule, against power, against worldly rulers: with these names S. Paul describeth the devil, signifyeng unto us his might and power when god 〈◊〉 and 〈◊〉 him. And than he is subtle, therefore he saith that we must fight against the spiritual craftiness, which craftiness 〈◊〉 all the craftynesse: he is 〈◊〉 and ready to all mischiese, his 〈◊〉 is wonderful, his 〈◊〉 is unspeakable.

In 〈◊〉 , in the element, we rede in scripture that the souls are called Volucres caeli, the souls of the heaven, that is in the partes of the air, here amongst us. So the devil is here amongst us in the midst parte of the air, ready 〈◊〉 to move us against god: whensoever he can espy his time, he spareth not, he loseth no time. As for an 〈◊〉 , when the 〈◊〉 perceive 〈◊〉 to be given to swearing and cursing: 〈◊〉 ever minister matiers unto him, to 〈◊〉 him in his cursing, & to prick him forward: 〈◊〉 they perceive one to be ge uen to proudenes, they ever move 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 manner of wickedness: he sleepeth not, he is ever ready at hand: for he hath a thousand ways to hurt us, and so bring us to mischief: in so much y ^t we are not able to stand against him, when we have not gods 〈◊〉 where with we may strike him. Therefore s. Paul saith, that we must fight against rulers, he describeth unto us the great power that the devil hath: for what is mightier then rulers and potentates be? therefore to the intent that we might perceive his mighty power he named him by that name, to that ende to make us earnest to put on the armors, and take the weapons which god hath appointed for us: else we shall soon have an overthrow: if we will take such weapons as the devil shall appoint us, as he hath done in times past. For what a trust and confidence have we had in holy water, and holy bread: Item in ringing of holy belles, and such foolertes: but it was good sport for the devil: he could laughe and be metye at our foolishness: yea, and order the matter so, to keep us in the same error. For we read in stories, that at sometimes the devil went away from some men, because of the holy wa ter, as though that holy water had such strength and power that he could not abide it. O crafty devil: he went away, not for sear of the holy water, but because he would maintain men in error and foolishness. And no doubt it was the devils teaching, the using of this holy water. It was not long ago, sense I being with one of my neighbors that was sick, there came in an old woman: And when she saw the mā sore sick, she asked whether there were no holy water to be gotten? see here the foolishness of the people, which amiddes in the light of gods most holy word, will follow such phantasies & delusions of the devil: ye know whan there was a storm or a fearful wether, thā we ring y ^t holy belsthey were they that must make all things well: they must drive away the devil. But I tell you, if the holy belles would serve against the devil (or that he might be put away thorough their sound: no doubt we would soon banish him out of all England. For I think if all the belles in England should be rongen together at a certain hour, I think there would be almost no place, but some belles might be heard there. And so the devil should have no abiding place in Eng land, if ringing of belles would serve: but it is not that that will serve against the devil: yet we have believed such fooleries in times past, but it was but mockyng: it was the teaching of the devil. And no dout we were in a miserable case whan we learned of the devil to fight against the devil. And how much are we bound to God, that he hath deliueres us from these gross ignorances, and hath taught us how we should fight and prevail against this enemy. Yet it is a 〈◊〉 thing to se that there be some amongst us, which would fain have the old foolries again: they are awery of the word of God, they cannot away with it: they would rather have have their crossynges, and setting up of candles, and such foolries then the word of God. I was ones called to one of my 〈◊〉 : it was at that time 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 sick, and died immediately after my coming. Now there was an old cousyn of mine, which after the man was dead gave me a wax candle in my hand, and commanded me to make certain crosses over him that was dead: for she thought the devil should run away by and by. Now I toke the candell, but I could not cross him as she would have me to do, for I had never seen it afore. Now she perceiving that I could not do it, with a great anger took the candell out of my hand, saying: It is pity that thy father spendeth so much money upon thee, and so the took the candle, and crossed and blessed him, so that he was sure enough. No doubt she thought that the devil could have no power against him. This & such like things wer nothing but illusions of y ^t devil: yet for all that we put our trust so in them, y ^t we thought we could not be saved without such things. But now let us give god most hearty thanks, that he hath delivered us from such snares and illusions of the devil: & let us endruor our sclues most earnestly to hear gods most holy word & to live after it. Now to the armors, here is the armor of gods 〈◊〉 for man & womā.

When a man shall go to battle, commonly he hath a great girdle with an aporne of maile going upon his knees, than he hath a breast plate: than for the nether parte be hath high shoen: and than he must have a bucklar to keep of his enemies strokes: than he must have a salette wherewith his head may be saved: And finally he must have a sword to fight withal, and to hurt his enemy. These are the weapons that commonly men use whan they go to war: of such 〈◊〉 S. Paul would have us to be prepared. Therefore whoso ever will go to this spiritual war, & fight against y ^t devil, he must have such wepōs, truth, justice, ready to here gods word faith, salvation in gods word. They y ^t be armed in such wise y ^t devil can nothing do against them. As it appeared in the holy man Hiob, whom the devil could not tempt further than he had leave of God. Whereby we gather, that whā we stand to gods armor, we shall be able to quench the assaults of this old serpent the devil. Now the first point of this armor is truth & verity: from which truth the devil is fallen, he and all his come-pany. For it is writē, in veritate non stetit, he abode not in the truth. He was in the truth, but he fell from it, he remained not in it: for with lieng & 〈◊〉 he deceived our grādmother Eve whā he desired hec to eat of y ^t forbidden fruit: affirming & most surely promising unto her ( 〈◊〉 hec husband Adam) that they should be gods after they had eaten of the apple, 〈◊〉 was a falls lie. Therefore it is writ̄ of him, Mendax est, & 〈◊〉 rei pater, He is a liar, and a father of y ^t same. O that all liars would consider what an horrible thing it is in y ^t face of god to tell false tales, they have cause to be weary of their estate: for the beuil is their father, and they be his children. Truly it is an yil favored thing to be the child of the devil: for the devil 〈◊〉 an ill reward to his children, everlasting perdition is their inheritance, whi ehe they shall have of their father, Cum mendacium 〈◊〉 ex 〈◊〉 loquitur, when he speaketh a lie, he speaketh of his own, for he himself is nothing else but falsehood. Othere be ma ny sore sentences in scripture against liars, and falls tale tellers. 〈◊〉 saith, perdes omnes quiloquūtur mendatiū, thou 〈◊〉 destroy all them that speak lies. Therefore S. Paul exhorteth us to this truth, to leave lies and falsehood. he saith Deposito 〈◊〉 veritatem loquimini 〈◊〉 ; cum proximo suo, Set aside all lies, and speak the truth everyone with his neighbor. I pray god we may learn this lesson of S. Paul, and fold we it, and practice it: for no doubt we use full of lies. Consider and examine all estates, and ye shall find all their doings furnished with lies: Go first to men of occupations, consider their lives and conversations, there is in a manner nothing with thē but lying. Go to men of authority, go to lawiers, you shall synde stuff enough: For it is seen now a days that children learn pretelye of their parents to lie: for the parents are not ashamed to lie in presence of their children. The 〈◊〉 man or merchaunte man teachech his prentise to lie, & to utter his wares with lying & forswearing. In summa, there is almost nothing 〈◊〉 us but lies, & therefore parents & masters are in great danger of eternal 〈◊〉 , for they care not howe they bring up they & youth in godliness or other ways: they care not for it. Therefore I erhort you in gods behalf, consider the matter, ye parents: 〈◊〉 not your children 〈◊〉 lie or teil 〈◊〉 : when ye here one of your 〈◊〉 to 〈◊〉 a lie, 〈◊〉 him up & give him 〈◊〉 . 〈◊〉 . good 〈◊〉 , & tell him y ^t it is naught: & when he maketh another lie. give him 〈◊〉 . 〈◊〉 . stripes, and I am sure when you serve him so, he will leave 〈◊◊〉 it is a commō saying: Vex 〈◊◊〉 , 〈◊〉 giveth understanding. But we see now a dais y ^t parents 〈◊〉 whā their 〈◊〉 cā make a pretty lie: they say, he will be a pretty witty fellow he cā make a pretty lie: so much is y ^e word of god regarded amongst us. So likewise prentises can do nothing but lie: and the better he can lie, the more is ve regarded of his 〈◊〉 , and the more acceptable, and therefore there was never such false bode as there is now: for the youth is so brought up in lies and falsehod: For we se daily what falsehood is abroad, how every man deceiveth his neighbor: There will no writing serve nowadays, every man worketh craftily with his neighbor. In the old time there were some folks not ashamed to preach in the open pulpit unto the people, how long a man should lie in purgatory. Now to defend their lies, they said it was doon to a good purpose, to make the people afraid to beware of sin and wickedness. But what saith God by the prophcte, Nunquid eget dominus mendatio, vt pro illo loquamini mendacium? Hathe the Lord need of lies, that ye will go and make lies in his name: You may perceive now how necessaris a thing it is to be in the truth, to be upright in our dealyngs. For S. Paul requireth truth not only in judgments, that judges shall judge according to cquitie and conscicuce, but also he requireth that we be true in all our conversations and doings, words and deeds. And so Christ him self required the same of us in the. v. of Math. Sit sermo vester est est, non non, let your sayings be yea yea, no no: he saith two times yea yea, to signify unto us, that it shall be with us so, that whan we say yea with our tongue, than it shall be in the heart yea too. Agayne whan we say No with our tongue, that the heart be so to: therefore he saith two times yea yea, no no: to signify that the heart and mouthe shall go together. And therefore it appeareth that we be in a pitiful case, far from that that god would have us to be. For there be some that be so used to lies, that they can do nothing else. And as the common saying is, A lie is the better whan it cometh in their mouth. Well, I will show you an ensample, which shall be enough to fear us from lyeng. In the primitive church, whan there was but few which believed: and amongst them there was a great meny of poor people: therefore they that were rich used to sell their goods, and brought the money to the apostles, to that ende that the poor might be relieved. There was some that did such things sunply and uprightly with a good heart. Now there was a certain man called Anamas, and his wife called Sapphira, they were Christians, but they sought nothing but worldly things, as some of us do nowadays: they thought it should be a world lie kingdom: as there be many gospellers nowadays, which seek nothing by the gospel, but their own gains and preferments. Now this man with his wife, seeing other sell their goods, thought they would get a good name too: they went and sold their lands, yet they were asrayd to bring all the money to the Apostles, mistrustyng left this religion should not endure long: therefore they thought it wisdom to keep some what in store, when necessity should require. Well, they go and bring a parte of the money to Peter: and the other parte they kept for themselves, 〈◊〉 to Peter that it was the whole money. Now Peter having knowledge by the holy ghost of this falsehode, said unto him when he canme with the money: Cur Satan impleuit cor tuum vt mentireris spiritui sancto, How chanced it that the devil hath filled thy heart, that thou shouldest lie unto the holy ghost? was it not thy own good? And thou comest and sayest it is all, whan it was but a parte. Non hominibus, thou hast not lied unto men, but unto god. What followeth? 〈◊〉 hearing that by and by fell down and died out of hand: so that S. Peter killed him with his words. After that his wife came & told the same tale, and received like reward for her lys. Now I pray you who hath such a flynty and stony heart that will not be afraid to make lies? But what meaneth it that god punisheth not lies so openly now as he did than? Aunswere, That god punisheth not lies now, he doth not because he hath a delight in lies, more at this time thē he had at the same time, for he is an immutable unchangeable god. He taryeth and punisheth not by and by, because he would have us to repent and leave our wickedness, lies and falsehode: if we will not repent, then he will come one day and make an ende with us, and reward us according unto our deserving. And this is commonly our nature, that when we have made one lie, we must make twenty other to defend that one.

This is now the 〈◊〉 armor that we should have, namely truth. S. Augustine writeth very terriblye of lyinges, and against those that use lying. There be some that make a dcfēce between a gesting lie and an earnest lie: But I tell you, it is good to abstain from them both, for god is the truth, when we forsake the truth we for sake God. Now the seconde weapon is to be Juste, to give every man that which we owe unto him: to the king that whithe pertameth unto him, to our landelordes what we owe unto them, to our curate or person, what pertaineth unto him: and though the curate be unlearned and not able to do his duty, yet we may not withdraw front him of private authority that thing which is appointed unto him by common authority. No not so, we ought to let him have his duty, but when he is naught or unapt to be in the place of a curate, than we may complain to the ordinary and desire a better for him. So likewise beetwene married folks, there shall be justice, that is to say, they shall do their duties, the man shall love his wife, shall honor her, shall not be rigorous, but admonish her lovingly: Agayne the wise shall be obedient loving and kind towards her husband, not prouokyng him to anger, with ill and naughtye words. Further the parents ought to do justice towards their children, to bring them up in godliness and vcrtue, to correct them when they do naught: likewise the children ought to be obedient unto their parents, and he willing to do according unto their commandment. Item the masters ought to do Justice unto their servants, to let them have their meat and drink, and their wages: again the servant ought to be 〈◊〉 in their masters business, to do them truly, not to be eye servants. Likewise the subjects ought to be obedient to their king and magistrate: again the king ought to do justice, to see that justice have place: Finally one neigh boure ought to have Justice with another: that is, to give him, what pertaineth unto him: not to deceive him in any thing, but to love him, and to make much of him: when we do so, thenare we sure we have the seconde part of this armor of GOD: 〈◊〉 , we must be shoed, we must have shoen, that is to say, we 〈◊〉 be ready to hear gods holy word, we must have good affections to hear gods word, and we must be redye to make provision for the furtherance of the preaching of gods holy word, as far forth as we be able to do. Now all these that have such lusts and desires to gods word. Item all those that are content to maynetayne the office of preaching, to find scholars to school, all these have their battailyng shoen, which Saint Paul required of them.

Now whan we be shoed, we must have a bucklar, that is faith, and this must be a right faith, a faith according unto gods word: for the Turks have their faith, so like wise the Jews have their faith. Item the false Christians have their faith, but they have not the right faith, not that faith of which Saint Paul speaketh here, but they have 〈◊〉 men dace, a false faith, a deceivable faith, for it is not grounded in gods word: therefore the right saith cā not be got̄ except by gods word. And the word worketh not, hath no commodities, except it be taken with faith. Now we may try our selves whether we have this faith or not, if we lie in sin and wickedness, care not for gods word and his holy commandments, but live only according to our lusts & appetites, thā we havē ot this faith: whā we be slouthful, whā we be whoremōgers, swearers or vumerciful unto the poor, thē we have not this faith, as long as we be in such 〈◊〉 sins, but if we hear gods word, believe & be 〈◊〉 to live after it, leave our sins & 〈◊〉 , thā we have that faith of which S. Paul speaketh here, then we shall be able to quench the fiery arrows of the devil. So yehaue heard what the armor of god is, namely truth, Justice, readiness to hear gods word, and faith: but this faith must not be only in our mouth, in our tongue, but it must be in our hands: that is to say, we must not only talk of the gospel, but also we must follow it in our conversations and 〈◊〉 .

Now than we must have a helmet, a salet, that is saluatiō, whatsoever we do we must consider, whether it may further or let us of our salvation, when it may let thee of thy salvation leave it, whē it may further thee, thē do it, so throughout 〈◊〉 our lives we must have a respect whether our doings may stand with our salvation or not.

Whan we are now ready and armed round about, so that our enemy cannot hurt us, than we must have a sword in our hands to 〈◊〉 withal, and to overcome our ghostly ene my. what manner of sword is this? Mary it is gods word, it is a spiritual sword, which all people ought to have. Here ye here that all men and women ought to have that sword, that is the word of god, wherewith they may fight against the devil. Now I pray you, how could the lay people have that sword, how could they fight with the devil, when all things were in Latin, so that they could not understand it? Therefore how needful it is for every man to have gods words, it appeareth here: for only with the word of God we must fight against the devil, which devil intendeth daily to do us mischief: how could now the unlearned fight against him, whan all things were in latin, so that they might not come to the understanding of gods word. Therefore let us give god most hearty thanks that we have gods word, and let us thankfully use the same: for only with gods word, we shall avoid and chase the devil and with nothing else. Our Sauioure when he was tempted, what were his weapons wherewith he foughte, nothing else but gods word.

Whan the devil tempted him, he ever saith: Scriptum est it is written: whan the devil would have him to caste him self down from the temple, he said unto him: Scriptum est non 〈◊〉 dominum Deum tuum, It is written: Thou shalt not tempt thy lord god, that is to say, we may not put god to do that thing miraculously when it may be done other ways. Again, upon the mountain whan the devil would have him to worship him, he said Scriptum est, It is written, thou shalt honor thy god only. So likewise we must have gods word to fight with the devil: and to withstand his temptations and assaults: as when the devil moveth me to commit adultery I must fight against him with the word of god: Scriptum est, it is written, thou shalt not 〈◊〉 adultery: Thou devil thou shalt not be able to bring me unto it, to do against my lord God. So likewise when the devil moveth me to make lies, I must confoūd him with gods word. S. Paul saith: Veritate loquimini 〈◊〉 ; cum proximo suo, speak the truth everyone with his neighbor: as there is a common saying amongst us, Say the 〈◊〉 and shame the devil, so everyone, man & woman must fright against the dyuel. But we 〈◊〉 , we have a greater and higher degree, we are magistrates, we have the spiritual sword of god, in a higher degree then the common people: we must rebuke other men, and spare no man: our office is to teach every man the way to heaven. And whosoever will not follow, but liveth still in sin and 〈◊〉 : him ought we to stryke & not to spare: like as John the Baptist did whē he said, to the great and proud king 〈◊〉 , non licet tibi, Sir it becometh not thee to do so. So we preachers must use gods word to y ^t correctiō of other 〈◊〉 sins: we may not be flatterers or clawbackes; other people y ^t have not this vocatiō may exhort everyone his neighbor, to leave sins: but we have the sword, we are auctorised to stryke them with gods word.

Now the last part of this armor is prayer, and I warrant you, it is not left out: for it is the christen man's special weapon, wherewith to stryke the devil, & vanquishe his assautes: and if we be weak and feel our selves not able to withstand our enemy, we must fall to prayer, which is a sure remedy, to 〈◊〉 god to help for his own sake, and for Christ's sake, for his promise sake: for he were not god if he should not keep his promises therefore Christ commandeth us to pray always when we have need, and no dout there is neuera time but we have 〈◊〉 , either for our selves, or else for our neighbors: therefore to pray we have need and we shall overcome the devil with faithful prayer. For prayer is the principal weapon, wherewith we must fight against the devil. I spake of faithful prayer: for in times paste we toke bibling babbling for 〈◊〉 , whā it was nothing less: and therefore 〈◊〉 . Paul addoth 〈◊〉 in spirit. We must pray in spirit with a penitent 〈◊〉 : for there is no mā that hath an ill conscience that doth pray in spirit: he y ^t is a whoremōger or a swearer, a carder or 〈◊〉 . a dronkard or such like, that 〈◊〉 , his prayer hath no 〈◊〉 as long as he is in purpose of sin, he cannot pray 〈◊◊〉 cannot pray thē he is unarmed, he hath not these wea pons of which s. Paul speaketh here: but he y ^t hath a penitent heart, is content to leave his sins & wickedness, that same is he whose prayers shall be heard. And whan we pray we may not do it waueringly or rashly wout consideratiō, our mouth speaking, & the heart being occupied with other matters, we may not do so: we must pray with great earnest & feruētnes. At the last 〈◊〉 he hath set out the properties of prayers, thē he saith for all saints. Here ye may consider that whē we know not scripture how blind we be, & have ben in times past. For we thought only those to be saints & holy, that be gone out 〈◊〉 this world, but it is not so: all they that believe in our savior Christ, that cal upon his name, and look to be saved by him, those same be gods saints. Al faithful Christ's people that believe in him, are saints and holy.

Now when he hath done and set out all his mind, at the last he cometh and desireth them to pray for him: but for what? Not to get a fat benefice or a bishopric. No no, saint Paul was not a hunter of benefices: He saith, pray that I may have utterance and boldness to speak. And this was requisite to his office: for though a preacher be well learned, but yet lacketh that boldenes, is faint hearted, truly he shall do but little good for all his learning: when he feareth men more then god, he is nothing to be regarded. Therefore this is the thing that S. Paul so much desireth, to have boldenes to speak: for when a prechers mouth is stopped so that he dare not rebuke sin and wickedness, no doubt he is not meet for this office. Now like as saint Paul required the Ephesi ans to pray for him that he may have utterance, for this was most necessary for his office: So let everyone pray unto god & desire other to pray for him, that he may do the works of his vocation. As for an ensaumple when he is a married man, let him pray unto God that he may love his wife, cherish her, honor her, and bear with her insirmities. So likewise let all faithful servants call upon God, that may do the duty of their vocation. So likewise let magistrates be 〈◊〉 in prayer: For no doubt they have need, for they have a great charge committed unto them of God, therefore they have the more need of the help of god: yea let every good subject pray unto God for the magistrates, that they may do their duties according unto gods will and commandment. And no doubt this is a good prayer, whan one faithful man prayeth for the other: such prayer shall not be in vain, God will hear it, and grant such faithful prayers. There be many men in the world which think that prayer is a will work, so that they may do it, or omit it: but it is not so, they be much deceived. For it is as necessary for me whan I am in tribulation to call upon God, and I ought to do it as well under the pain of damnation, as well as I am bound to keep any of his commandments. By the virtue of this commandment, Thou shalt not steal, I may not take awai other men's goods. So by this commandment, Thou shalt not cōmyt adultery, I may not defile another man's wife. So by the vertu of this commandment, lnuoca me in die tribulationis, Call upon me in the time of trouble, I ought and am bound under the pain of damnation to resort unto god, to call upon him, to seek aide and help by him, at his hands. For this as well gods commandment as the other is: Therefore I desire you moste earnestly, set not light by prayer: remember that it is the commandment of god. And again it is the only stay, Vltimam refugium, the only help to come to god, and desire his help in Christ's name. for by prayer Peter being in pri son was delivered. Lyke wise Moses by the 〈◊〉 of his prayer went through the red sea, he and all his people. So was Hezekiah the king delivered from his sickness, by his prayer. Item Elias the prophet stopped the rain a longe 〈◊〉 , and than by prayers he brought rain again: It I should go thorough all the stories, which show us the efficacy of prayers, I should never have done: for no dout faithful prayer faileth never: it hath ever remedied all matters. For it brought to pass that whan god would destroy the Israelites, he could not because of Moses prayers: Moses letted god of his purpose. And no dout god loveth to be letted: for god loveth not to punish or destroy the people, and therefore by a prophet God complained that there was found not a good man, qui 〈◊〉 se tanquam murus, which might set himself like as a strong walle before the people: y ^t is to say, which wer so ernest in prayer, that God could not punish the people. Now ye have heard how that prayer is a 〈◊〉 . We shall in every distress pray unto God, saying: Lord God thou art merciful, thou knowest my weakness, which hast promised to help: therefore for thy sons sake, for thy mercies sake, for thy goodness sake, for thy 〈◊〉 sake, help me and deliver me out of my distress, forgive me my sins. Surely whosoever prayeth so instantly, he shall be heard: but oporret semper orare, we must pray at all times, without intermission, when we go to bed, when we rise in the morning, when we go about our business, or when we are one horse back, ever pray: for a short prayer is able to bring a great thing to pass, as it appeared in the publican, which said only, Propitius esto mihi peccatori, Lord be 〈◊〉 unto me a sinner. Therefore Christ saith: Vigilate & orate ne intretis in 〈◊〉 , watch and pray, lest ye enter into temptation, that is, lest you be overcome 〈◊〉 it.

Now remember what I have said unto you, cōsyder what 〈◊〉 ennemye we have, what power he hath, what experience and practice. Agayne howe weak he is when Christ is with us: Remember the armor, truth, justice, love to the heryng of gods word, faith, salvation: ever consider whether your doings be to the let of your salvation or not. Remember the sword, though ye have it not in so high a degree as we have it, which may strike kings and Emperors: whan they 〈◊〉 the word of god, as it appeared in Elia 〈◊〉 stroke the king Ahab. I rem, John the Baptist stroke that stardye king Herod: If they had been faint hearted they should not have done so. But specially I would have you to remember prayer, whan ye be in any anguish and trouble, and cannot tell how to relieve yourselves, run to God. Now they that shall and wy ^t ll regard that armor of god taught us by the apostle S. Paul, the devil no doubt shall not prevail against them. Therefore if we would 〈◊〉 on this armor we should come to such a practice of it, that 〈◊◊◊〉 be 〈◊◊◊〉 at us, ye and 〈◊〉 he cometh he shall soon be cast of and avoided. The almighty god which ruleth heaven and earth with his infinite power give us such strength to vanquish the devil, and all his might.

The fourth Sermon of Master Doctor Latimer. Philip. 3.

〈◊〉 be followers together of me, and look on thē, which walk even so, as ye 〈◊〉 us for an ensample: for many walk, of whō I have told you often: and now tell you weeping, that they are the enemies of the 〈◊〉 of Christ.

This is the Epistle which is red this day in the church, & containeth many good things. And this day two yere, I entreated of the gospel of this day, at Stamford. And such maters as I had in hand wer gathered of a diligent person, and put in prynte. The Gospel was this: Geue unto Caesar, that thing that pertaineth unto Caesar, and unto god that thing, that pertaineth unto god: I will rehearse in few words that which I said at the same time.

The Pharisees and Scribes asked Christ our savior whether they should give tribute unto Caesar or not: for it irked them that they should pay tribute, they thought it to be a great servitude: but they asked Christ this question of a mis cheuous mind, intendyng to take him in his words: but he disappointed thē pretily, asking whose image the money bare they answered, the Emperors: then our savior saith, 〈◊〉 therefore unto the emperor that that pertaineth unto him, and unto god that which pertaineth unto god. They spake nothing of god, but only of the tribute, but our Savior in his answer telleth them and all the world their duties: yet he doth it with dark and covered words: they confessed that the image was the emperors, and so consequently subjects unto him: then our savior commanded them to pay according unto the order, as themperor had agreed with thē, that was their duty to do. Our savior he referred them to their laws, signifying that they ought to obey the laws in 〈◊〉 common wealth, and so ought we to do too. for our savior in his answer teacheth not only them but us also: for like as it was with the Jews, so is it with us, here in England. Our sovereign lord the king, when he lacketh any thing to the defense of his 〈◊〉 , it is presented in the parliament, there is required such things as be necessary for the kings affairs. Now look whatsoever is granted unto his majesty by the parliament, the whole realm is bound in conscience to pay, it, every man as it is required of him: and that is our due vn to the king, namely to 〈◊〉 & do our duties in all things towards our sovereign lord the king: as far forth as it is not against god, we must obey him & do his requests. But now ye will say, this is a great bondage, and a heavy yoke and ser uitude. Consider therefore who speaketh these words, who is he that commanded us to be obedient? Mary our savior him self. Now he saith Meum iugum leave est, my yoke is light, how chanced it then that he will lay upon me such a heavy 〈◊〉 it is a great burden for me to forgo my goods, as when there is a subsidy, so that the king required 1. 〈◊〉 of every pound. Now I am worth 40. pound and so I pay 40. shillings, to which money y ^t king hath as good right as to any 〈◊〉 which his 〈◊〉 hath. And this I speak to this end, for I fear this realm be full of thieves: for he is a thief y ^t withdraweth anything 〈◊〉 any man, whosoever he be. Now I put the case it is allowed by the parliament by common authority that the king shall have i. shilling of every pound, & there be certain men appointed in every shire which be valuers: when I now either corrupt the valuer, or swear against my 〈◊〉 y ^t I am not worth an C. li. when I am worth two hundred; Here I am a thief before god, and shall be hanged for it in hell. Now how many thieves think 〈◊〉 〈◊〉 there in England, which will not be valued above x. li. whē they be worth a C. 〈◊〉 , but this is a pitiful thing, & god will punish them one day: for gods matters are not to be tristed withal. Now ye will say this is a heavy yoke, and intollera ble to bear. 〈◊〉 I 〈◊〉 tell ye what ye shall 〈◊〉 ? Consider 〈◊〉 one with 〈◊〉 what Christ hath done for us. 〈◊〉 what great & 〈◊◊◊〉 he hath delivered us, 〈◊〉 ye consider that, this burthē which the king 〈◊〉 vpō, us will be light enough unto us: for Christ hath delivered 〈◊〉 from the burden of our sins: when we consider, that, first who is he, that commandeth it unto us: secondarily what he hath done for us that biddeth us to obey, no doubt we shall be well content withal. But there be a great many of us which consider not that, but rather deceive the king, or forswere themselves, or else rebel against the king: which things no doubt displease god most highly and 〈◊〉 . An other thing is, that should move us to bear this burden willingly, which is, his promise. For who soever will be content to pay his duty truly and vyrightly, as he ought to do, that man shall have nevertheless in fulfilling the commandment of god. for so saith god: if thou shalt herken diligently unto the voice of the Lord, thou shalt be blessed in the 〈◊〉 , and blessed in the fields &c. So that if we do according as he 〈◊〉 us to do, if we give unto the king y ^t which pertaineth unto the king, No dout we shall be blessed, we shall have 〈◊〉 , for gods blessing will light upon us. But there be a great many amongst us, which do not believe those things to be true, they believe not the promises of god: & so they make god a liar: for Qui non credit deo facit deum mendacem, He that believeth not god, maketh god a liar. Now if this will not move us to do our duties, namely that Christ hath delivered us from the great burden of our sins, let us be moved at least ways with his promises: namely that we shall increase our goods, in doing our duties unto the king.

This little I thought good to say, and so to put you in remembrance of such things as I have said at that time, for if this were well considered, we would be wyllinge to do our duties, and so please god withal: for god loveth a cheerful obeyer, one that with a good will is ready to do such things as he appointeth him.

Now let us turn to the Epistle. Brethren be followers, together of me, and loke on them that walk, even so, as ye have us for an ensample. These are marvelous words of S. Paul, which seme out wardlie to be arrogantly spoken: if any man should say so at this time, we would think him to be a very arrogant fellow. but ye must see that ye righte understand S. Paul: for he spake these words not of an arrogant mind: first ye must consider with whom he had to do, namely with false apostles which did corrupt gods moste holy word, the gospel which he had preached before. And so the same false Prophets did much harm: for a great number of people did credit them, and followed their doctrine: which things grieved saint Paul very sore: there fore he admonished them, as who say, ye have preachers amongst you: I would not have you to follow them: follow rather me, and them that walk like as I do. This was not arrogantly spoken, but rather lovingly, to keep them from error. he saith the same to the 〈◊〉 . 11. Cap. saying, Be ye the followers of me: but there he addeth, as I am the folower of Christ: so put the same words hither, set them together and then all is well. For I tell you it is a dangerous thing to follow men, & we are not bound to follow them further thē they follow Christ: we ought not to live after any Saint, nor after S. Paul or Peter, nor after Mary y ^e mother of Christ to folowthem I say universally we ar not bound so to do, for they did many things amiss. Therefore let us follow them as they follow Christ: for our savior Christ giveth us a general rule and warning saying: Whatsoever they teache you do it, but after their works do ye not, and he addeth sitting in Moses cheare, that is to say whē they teach the truth so that we ought to 〈◊〉 them that teache the truth: but whan they do naught we should not follow them: therefore he saith in another place, 〈◊◊〉 vestra iustitia, Except your righteousness be more than the Scribes and Pharisee is ye shall not enter into the kingdom of heaven. This he speaketh of the clergy men, giving us warning not to do as they did: we must have such a righteousness as may stand before god: we are not appointed to follow 〈◊〉 : as when I here this saint hath prayed so many psalms, so many hours in a day, I am not bound in 〈◊〉 to follow him, to he his ape, and to do as he did, my vocation being 〈◊〉 unto it.

There is a place in the 2. Macha. 12. Cha. where we rede how that Judas 〈◊〉 us that 〈◊◊〉 sendeth certain money to Jerusalem, to make a sacrifice for the dead. Now Judas did this: but it followeth not, that we are bound in conscience to do the like, as the papists which by and by conclude upon it. Judas did this, & be was a godly man, ergo we should do it too: we should follow his 〈◊〉 le and sacrifice for the dead. Nego argumentum, it is a naughtye argument, to conclude upon that thing which he did 〈◊〉 , ha uyng not gods word: he did it, ergo it was well done. For we are not bound to follow them in their doings. For if Mary the mother of Christ should have done some what disagreeyng from gods word, we should not follow her, whi che in deed hath had her faults, as saint Augustine plamlye affirmeth in the 3. treatise upon John: where she moved Christ to do a miracle when their wyne was lacking at the marriage: when our savior called her Mulier, woman, what have I to do with thee? as who say, to do miracles is my fathers work, and he knoweth the time when it is best to be done: what have you to do with 〈◊〉 where Chrysostom and Augustine plainly 〈◊〉 , that Mary was somewhat arrogant. So likewise it appeared in the Evangelist Matthew, where she interruptyng his Sermon, desired to speak with him, and a fellow told him when he was teaching the people, saying: Thy mother is here and would speak with thee he answered and said, who is my mother? or syster, or brother? and stretched out his hand, saying: whosoever doth the will of my father which is in heaven, he is my mother, sister and brother. So likewise when he was but twelve 〈◊〉 of age, his mother and father seeking him, he said, 〈◊〉 know ye not that I must be in y ^t business of my father? Now in all these places as the writers say, passa est 〈◊〉 , she hath shown her frail nature: shall we go now and follow her? No no, we may not do so. S. Paul teacheth us howe we shall follow them, and in what things, Bonum est emulari in bono semper, It is good always to be servant, and to follow in good things: then it is not such a good argument, such a mā doth it, ergo it is a good thing? No not so: we must 〈◊〉 so & do so all things, as it may stand with our 〈◊〉 , whereunto god hath called us: for when we leave our vocation whereunto god hath appointed us, no dout we do naught and damnably: As for an ensample. Our savior fasted 40. dais & 40. nights without any manner of sustinance: Ergo we shall do so too, no, because we are not able to do so too, we should kill our selves: likewise Moses that holy prophet of god killed an Egyptian which was a wicked and naughtye man: ergo I shall go and kill yonder wicked man to? No, I may not do so, for it is against my calling, I am no magistrate, therefore I may not do it: as for Moses he had a special inspiration of god. Phenees that godly man killed 〈◊〉 & 〈◊〉 , which wer occupied together in y ^t act of 〈◊〉 : Phenees y ^t zealous man came and killed them both at ones 〈◊〉 his doing plcased god very well. Now ye may make such an argument, Phenees did so, and pleased god in his doings, ergo we may do so too: when we see any man dishonor god, we may go and kill him by and by. This is not a good argument: for as I said before, we must take heed to our calling, to our office. This Phenees had a special 〈◊〉 to do so, we may not follow his ensample. Abraham was a good and holy man, he was redye to kill his son and 〈◊〉 him with fire: which doings pleased god wonders well: afterward there were many which would follow the ensaumple of Abraham, and burnt their children, but they did exceeding ill, and god was angry with them for so doing: therefore we must follow their ensample so far forth as may stand with our vocation.

Further 〈◊〉 and Mary they were married folk, but they exercised not the act of generation, if we would now follow the ensaumple of Mary and Josephe, and inhibit unto married folks the act of generation: this were naughte and against the order of GOD: for Mary and Joseph had a special calling, and gift of god to abstain: but if we having no such calling or such gifts as they have had should follow their ensample, we shouldgo to the devil at y ^t length, for not doing according unto our calling. So it appeareth partly that we are not 〈◊〉 to follow y ^t 〈◊〉 or doings of y ^t saints. Jacob, David, Solomonother good, & holy men have had many wives, ergo we may have many to? Not so, they had a special lycence and prerogatiuc, which we have not. Therefore take this for a sure rule, we have not to follow the saints in their vocatiō, but we must follow god in our vocatiō, for like as they followed god in their vocation and calling, so we must follow god in our vocation: but when we will go about to follow god in their calling, and forsake our own calling, then no dout we shall do nought. This I have said to that ende that ye might understand the words of S. Paul, where he saith, be followers of me: there fore I shown you how far forth we ought to follow the ensample of the saints.

For many walk of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ. S. Paul speaketh of the false prophets, he saith they walk. By this word walk, is signified our conuersati on and living. for whan we will 〈◊〉 any man to live wickedly, we may express it with these words, he walketh wickedly. Now if there were many in S. Paul's time, whi che did walk wickedly, think ye is the matter any thing amended now at our time? I think nothing at all: for we rede in the 20. 〈◊〉 . of Apoca. that Satan shall be lose in the last days, that is to say, god will suffer him to exercise his crafts, his 〈◊〉 wicked mind, which he beareth against god: and truly when a man considereth the state of the whole world in every country, it appeareth no less but y ^t the devil is leuse: for what rebellions, what cruelties, what covetousness, what hatered and malice is amongst men? In so much that a man would think the whole world to be full of devils. therefore when there wer many at S. Paul's time, it must needs follow that there be more now: for now is the defection and sweruyng from the truth.

Of which I have told you often, and now tell you weeping. s. Paul was a good mā a hearty & an earnest mā in gods cause he was a weeper, he went a pilgrimage whereof I told you the last time: it was a grief 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. but such things grieve not us: though god be dishonored we care not for it: but when we have loss of our goods, and 〈◊〉 certain domages, then we can weep from the 〈◊〉 of our hearts, and be most sorrowful: but when we hear that god is dishonored, that lechery is committed, or other horrible sins done, that grieveth us not, then we weep not: & so it appeareth most manifestly that we have not the heart of S. Paul, we are not so minded.

Now peradventure somebody might say that S. Paul had standred these men in writing so sharply against them, and in calling them the enemies of the cross of Christ: but it is not so, he slandereth them not. In the Epistle to Timo the he named some by their names Philetum, and Hyneneū. You must consider that Saint Paul did well in reprouyng them openly: for a man may sometimes tell another man's faults: for not every telling is slaunderyng. When a man telleth another man's faults with a good mind, and to a good purpose, this telling is well: but that is naught and very slandering when I rehearse before other men the faults of my neighbor with a malicious stomach: I hate him, & there fore I make him to be known, I paynte him out in his colors, and sometimes I say more by him then I am able to prove, this is slaunderyng: but when a man telleth another man's faults with a good mind 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 learn thereby what is 〈◊〉 , and what is not. Saint Berneharde was a goodly upright young man and well favored, he came at a time with his company to an ynne, where he tarried all night. And because he was a fair man, the woman in the house caste her eyes upon him: desiring in her heart to have carnal company with him, and therefore after supper she appointed a chamber for: him alone, to that end that she might come unto him afterward, and so she diddet for whan everybody was at rest she came unto his bed intendynge to lie with him: Saint Berneharde perceyuynge that, cried out with a loud voice, Fures, Fures, thieves, thieves: his fellows hearing him 〈◊〉 , came unto him, asking what the matter was: he told them that there was a thief there: now they thought he had dreamed, went to bed again: As soon as they were gone, by and by the woman came again, then he cried again. So in the morning saint Berneharde would not tarry long in that house, and as they were in the way, he told to his fellows how that the woman had come unto him, desyring them to take hede another time of that womā, for she was a naughty woman, she would have stolen from him the holy ghost, the remission of his sins, and all goodness: for if he should have followed her, she should have robbed him of all these things: of such a fashion we may tell other men's faults.

For 〈◊〉 Berneharde told it to that ende to gene the warning to take hede of y ^t womā. Now this was not slandering and so likewise S. Paul here slandereth them not, but set them out in their colors, to admonish us to beware of them and so we ought to do, when we know a man that is wicked and will not leave his wickedness after due admonitious: No doubt it is a good thing to give unto other men warning of such a man, that they may take heed of him: As for an ensample. There be a company of thieves sworn together to be true one to theother, and not to disclose one another. Now I am amongst them: and after some mischief done I am taken and condemned by the law to be hanged. Shall I not disclose now my company and give unto the magistrates warning of them? yes I would think that man that is in such a case, doth well to disclose his company, for it pertaineth to a good ende, and is a charitable deed, else his company may do much harm afore they be known. No doubt that man should do well, and I think he ought to do it. And I would GOD that all thieves in England were so persuaded in their hearts, that when one were taken that he should disclose his fellows too: No doubt we should have better rest, thieves would not so much trouble the common wealth as they do.

Weepynge. It grieved Saint Paul very sore that Christian souls should so be seduced thorough false religion, I would wish that there were such a feruente zeal now in us, as was in him then: but it is not so, we have no care for the souls of Christian people. And that appeareth moste manyfestly by those vnpreachyng prelates. For if they had such an earnest mind to the 〈◊〉 of Christ, as Saint Paul had, no doubt they would not be so lordelye, so slothful in doing of their oueties: but they lack such an earnest as saint Paul had, such an earnest zeal they lack: They are the enemy of the cross of Christ. A man may be an enemy of the cross of Christ two manner of ways. All the papists in England and specially the spiritual men, be the enemies of the cross of Christ two manner of ways. Fyrste when he is a right papiste given to monkerye, I warrant you he is in this opinion, that with his own works he doth merit remission of his sins, and satisfieth the law thorough and by his own works, and so thinketh himself to be saved euerlastynglye. This is the opinion of all papists. And this doctrine was taught in times paste in schools and in the pulpettes. Now all these that be in such an opinion, they be the enemies of the cross of Christ, of his passion and bloudshedyng: for they think in themselves Christ needeth not to die, and so they despise his bitter passion: they do not consider our birth, sin, and the corruption of our nature nor yet do they know the quantitys of our actual sins, howe many times we fall in sins, or howe much our own power is diminished, nor what power & might the devil hath: they consider not such things, but think themselves able with their own works to enter into the kingdom of God. And therefore I tell you, this is the peryllous doctrine that can be deuysed. For all faithful and true Christians believe only in his death, they long to be saved thorough his passion, and bloudeshedyng: this is all their comfort: they know and most steadfastly believe, that Christ fulfilled the law. And that his fulfilling is 〈◊〉 , so that they attribute unto Christ the gettyng & meriting of everlasting life. And so it followeth that thei which attribute the remission of sins, the getting of everlasting life, unto thenselves or their works, they deny Christ, they blaspheme and 〈◊〉 him: For, for what other cause did Christ come, but only to take away our sins by his passion, and so deliver us from the power of the devil? But these merits mongers have so many good works, that they be able to sell them for money, and so to bring other men to heaven to by their good works: which no doubt is the greatest contempt of the passion of Christ that can be devised. For Christ only and no man 〈◊〉 merited remission, justification, and eternal felicity for as many as will believe the same: they that will not believe it, shall not have it: for it is no more but believe and have. For Christ shed as much blood for Judas as he did for Peter. Peter believed it, and therefore he was saved. Judas would not believe, and therefore he was condemned, the fault being in him only, in nobody ells. But to say or to believe that we should be saved by the law, this is a great dishonoring of Christ's passion: for the law served to another purpose, it bringeth us to the knowledge of our sins, and so to Christ: for whan we be come through the law to the knowledge of our sins, when we perceive our filthiness then we be ready to come to Christ and fetch remission of our sins at his hands. But the Papists fetch the remission of their sins, not in the passion of Christ, but in their own doings: they think to come to heaven by their own works, which is naught. We must do good works, we must endeavor our selves to live according to the commandments of God: yet for all that we must not trust in our doings. For though we do the uttermost, yet is it all imperfect, whā ye examine them by the rigor of the law, which law serveth to bring us to the knowledge of our sins, and so to Christ, and by Christ we shall come to the quietness of our conscience. But to trust in our good works, is nothing but a robbing of Christ, of his glory and majesty. Therefore it is not more necessary to do good works, than it is to beware howe to esteem them. Therefore take heed good christen people, deny not Christ, put not your hope in youre dooynges: for 〈◊◊〉 ye shall repent.

An other denying of Christ is this masmonging: for all those that be massemongers be deniers of Christ, which believe or trust in the sacrifice of the mass, and seek remission of their sins therein: for this opinion hath done very much harm, and brought innumerable souls to the pytte of hell: for they believed the mass to be a sacrifice for the dead and living: and this opinion hath gotten all these abbeyes and chauntries, almost the half parte of all England: and they should have gotten more if they had not been restrained by certain laws. For what would folks not do to case them selves from the burden of their sins? But it was a false easment, a deceitful thing: Therefore how much ar we bound unto god which hath delivered us from this bondage, from this heuye yoke of popery, which would have thurst us to everlasting damnation. For now we know the very way howe we shall be delivered, we know that Christ is offered once for us: And that this one offering remedieth all the sins of the whole world, for he was Agnus occisus ab origin 〈◊〉 . He was the lamb which was killed from the beginning of the world, That is to say: all they that believed in him sense Adā was created they were saved by him. They that believed in Abrahames seed, it was as good unto them, and stood them in as good effect, as it doth unto us now at this day. So that his oblation is of such efficacye that it purifieth and taketh away all the sins of the whole world. They now that will be content to leave their sinful life, 〈◊〉 with sin, and then believe in our savior Christ they shall be partakers of everlasting 〈◊〉 . Here ye may perceive that Christ hath many 〈◊〉 in the whole world, he hath many that slander him, that diminish his glory: namely all the papists that trust in their own merits or seek remission of their sins by the sacrifice of the mass: all these now are enemies to the cross of Christ. In summa all those that seek remission of their sins other ways then in the passion of Christ, they be 〈◊〉 to God, and shall be damned world without 〈◊〉 , unless they repent. But here I must sat some thing unto you, and I speak it to the satisfienge of some of you: For I think there be many which will reason very sore, they think it to be no matter though the curate be erroneous and naught in his doctrine, they care not for y ^t : for they will say, I will here him, and do according as he commandeth unto me to do: when he teacheth false doctrine and leadeth me the wrong way, he shall make answer for me before god: his false doctrine shall do me no harm though I follow the same. Thys is a naughty reason and contrary to Christ's our saviors doctrine, for so he saith: if the blind lead the blind, they shall fall both into the pytte. Mark here, he saith not the leader shall fall into the pytte, but they shall fall both, y ^t leader & he that is led, the blind curate and his blind parishners and so it was at S. Paul's time, not only the leaders, the false teachers, went to the devil, but also they that followed their false doctrine. And therefore S. Paul is so earnest in admonishyng them to be ware and take hede to themselves, yea with weeping eyes he desireth them to refuse the false prophets. So likewise God himself geneth us warning in the 3. Chapter of the prophet Ezekiel saying: if I say unto thee concerning the ungodly man, that (without dout) he must die, and thou givest not him warning, nor speakest vn to him that he may turn from his evil way, and so to live: then shall the 〈◊〉 ungodly man die in his own vnrightuousnes: but his blood will I require of thy hands. Again in the 33. Chap. he saith. When I send a sword upon a land, if the people of the land take a man of their country, and set him to be their watcheman: the same man when he seeth the sword come upon the lande, shall blow the trumpet and warn the people: if a man now hear the noise of the trumpet, and will not be warned, and the sword come & take him away, his blood shall be upon his own head: for he heard the sound of the trumpet and would not take heed, therefore his blood be upon him: but if he will receive warning he shall save his life. Agayne, if the watcheman seeth the sword come and show it not with the trompette, so that the people is not warned: if the sword come 〈◊〉 and take any man from amongst them, the same shall be taken away in his own sin: but his blood will I require of the watchman's hands. In these places of Scripture it appeareth moste manifestly, that not only the naughty curate shall go to the devil, but also all those that follow his naughtye doctrine. The wicked shall die in his wickedness: for though God do require the blood of the parishners at the curates hands, yet for all that they shall be damned in the mean season. But I pray you be not offended with me, whan I tell you one thing many times, for I do it to that ende that ye might perceive what danger it is to have an ill curate: this maketh me to put you many times in remembrance of it.

I will tell you now a pretty story of a 〈◊〉 to refresh you withal: A limitoure of the graye fryers in the time of his limitation preached many times, and had but one Sermon at all times: Which Sermon was of the ten commandments. And because this fryar had preached this sermon so often: one that heard it before told the friars servant that his master was called, friar John ten commandment: wherefor the servant shown the fryar his master thereof, and aduysed him to preach of some other maters: for it grieved the servant to here his master deryded. Now the fryar made answer, saying: Belyke then thou canst the x. commandments well, seeing thou hast heard them so many a time: yes said the servant, I warrant you, let me hear them saith the master: then he began, pride 〈◊〉 , lecherye, and so numbered the deadly sins, for the ten commandments. And so there be many at this time, which be werye of the old gospel: they would sayne hear some new things: they think themselves so perfect in the old, when they be no more skillful then this servant was in his ten commandments. Therefore I say be not offended with me, when I tell you one thing two or three times. And specially mark this well, that the parisheners are not excused before GOD by the wickedness and blindness of the priest. For GOD saith not, I will require the blood of the people at the curates hand, and the people shall be without blame: No not so, but the wicked shall perish because of his wickedness, so that the blind people and the blind curate shall go to hell together. I would wish that all England were persuaded so: for the moste part of the people think themselves to be excused by their curates. But it is not so: for if there be any man wicked because his curate teacheth him not, his blood shall be required at the curates hands: yet for all that the parishner shall go to the devil withal: that shall be his end. Therefore beware of that opinion, think not to be excused by your curate. for when ye do, ye do not well: and so you shall repent in the ende. S. Paul therefore is so diligent to give us warning of the false prophets, 〈◊〉 we should be deceived by them. In another place S. Paul come pareth their doctrine unto a sycknes, which is is called a canker, which sickness when she once beginneth at a place of the body, except it be withstanden, will run over the whole body, and so at the length kill: so it is with this false doctrine. Now I must answer unto you to an objection, or doubt, that peradventure some of you may have: you will think when ye hear what is the nature of false doctrine, ye will think I say: Alas what is done with our graūdfathers: no dout they are lost euerlastyngly if this doctrine be true: for after your saying they have had the false doctrine: therefore they be 〈◊〉 ned, for the nature of false doctrine is to condemn. Suche doutes some will make, yea and there be some which in no wise will receive y ^t gospel, and y ^t only for this opinions sake: for they think that whan they should receive the gospel, it were in as much as to think their forefathers be damned. Now to this objection or doutefulnes I will make you answer. It is with the false doctrine like as it is with fire: the nature of syre is to burn and consume all that which is laid in the syre, that may be burned. So the nature of false doctrine is to condemn, to bring to everlasting damnation, that is the nature of the false doctrine. But yet for all that though the nature of the fire be to burn and consume all things, yet there hath been many things in the fire which have not been burned, nor consumed, as the bushe which áppeared unto Moses, he burned in the fire, and yet he was not consumed. 〈◊〉 was the cause? Mary gods power. We rede also in the 3. Chap. of Daniel, how that Nabuchadonozcr, the king caused a golden image to be made: And so called all his lords and his people to come and worship his Idole which he had set up, threatening further that whosoever would not fall down and worship the said ydole, should be caste in a hot oven. Now there were three young men, Sydrach, Mesach, and Abdenago, which refused to worship the said ydole, saienge, O Nabuchadonozer, we ought not to consent unto thee in this matter for why? our god whom we serve is able to keep us from the hot burning oven, and can righte well deliver us out of thy hands: and though he will not, yet shalt thou know that we will not serve thy gods, nor do any reverence to that image which thou hast set up. Then was Nabuchadonozer exceeding full of indignation against them, and commanded by and by that the oven should be made se uen times hotter than it was wont to be, and spake unto the strongest men that were in his host, to bind Sydrach, Mesach, and Abdenago, and cast them in the burning oven. So these men were bound in their coats, hosen, shoes, w ^t theirother garments, and cast in to an hot burning oven, for the kings commandment was so straight, and the oven was exceeding hot, and these three men Sydrach, Mesach, and Abdenago fell down in the hot burning oven, being fast bound. Then Nabuchadonozer the king merueyled and stood up in all hast and spake unto his council, saying, did ye not cast these three men into the fire? they answered, 〈◊〉 : yea O king: he answered and said, lo for all that, I do see four men going lose in the myddest of the fire, and nothing corrupt, and the fourth is like the son of GOD to look 〈◊〉 .

Here in this story you se that though the nature of the fire is to consume, yet these three men were not consumed with the same. for not a hear of their head perished, but rather the fire brake out and consunied them that put them in the oven: so the fire of his nature would have consumed them, yet thorough the power of god the strength of the fire was 〈◊〉 quished and the men were preserved from it. Even so is it with the 〈◊〉 , with the false doctrine, the nature of it is to consume, to corrupt and bring to everlasting sorrow: yet let us hope that our forefathers were not damned: for god hath many ways to preserve them from perishing, ye a in thelast hour of death god can work with his holy ghost, and teach them to know Christ his son for their savior, though they were taught other ways before: yet god can preserve them from the poison of the false doctrine. I will show you a notable story done in king Ahab's ryme, written in the 〈◊〉 . boke of the kings 18. Chap. At the time when Ahab that wicked king and his wife Jezebel, more wickeder then her husband, when they had the rule, they abolished the word of god clean, and set up false doctrine, killed the true prophets of god: in so much that Elias saith unto god with cryeng and great lamentations, saying: Lord the children of Israel have forsaken thy couenaunte, broken down thine altars, and 〈◊〉 thy prophets with the sword: And I only am left, and they seek my life to take it away. Here it appeareth, that the pulpets at that time were occupied with false teachers, with false religion, like as it was in the time of our forefathers: in so much that Elias crieth out and faith plainly, that there were left no more but he oncly. But what saith god? I have left me seven thousand which have not bowed their knees unto Baal: when Elias, thought that there was left more but he only, then god shown him a great many which were left, and not infected with the poison of the false doctrine. Therefore like as god could preserve a great number of the Israelites at the same time, so he could preserve our forefathers from the poison of poperye which was taught at that time: for the Lord knoweth which arc his. Item, Christ himself saith, Quos mihi dedit Pater, No man shall take these from me which my father hath given unto me, that is to say which are ordained to everlasting life.

Non repellet dominus 〈◊〉 suam, & haereditatem suam non relinquet, the Lord will not caste away his people, and his inheritance he will not forsake: therefore let us hope that though the doctrine at that time was 〈◊〉 and poisoned, yet for all that God hath had his: he hath 〈◊〉 seven thousand, that is to say, a great number amongst them, which 〈◊〉 no harms by the false 〈◊〉 , for he wonderfully preserved them: like as he did in the great dearthe, when all things were so dere, when the rich frankelinges would not sell their corn in the markets, then at that time, the poor was wonderfullye preserved of god: for after man's reason they could not live, yet god preserved them: in so much that their chylden were as fat and as well lykyng, as if they had ben gentilmens children. So like as god could preserve the poor with his children in that great derthe, so he could preserve our forcfathers from everlasting perdition: though they lacked the food of their souls, yet he could feed them inwardly with the holy ghost.

But now ye will say: seeing then that God can save 〈◊〉 and bring them to everlasting life, without the outward hearing of the word of God, then we have no need to hear the word of GOD, we need not to have preachers amongst us. For like as he hath preserved them, so he will pre serve us to, without the hearing of gods word. This is a foolish reason: I will answer you this. I will make you this argument: God can and is able to preserve things from fire, so that they shall not burn or consume: and therefore I will go & set my house a fire, and it shall be preserved. Or this: god prescrued these three men from fire so that thei toke no harm, ergo I will go and caste my 〈◊〉 into the fire and I shall take no harm: Is this now a good reason? No no, for these thrce men had their vocation to go in the fyrc, they were caste in by violence: so if god will have thee to go into the fire by violence for his words sake: 〈◊〉 go with a good will, and no doubt either he will prescrue thee as he did them, or else he will take thee out of this miserable lyse to everlasting felicity: but to caste myself into the fyere without any 〈◊〉 I mase not: for it is written: Non tentabis dominum 〈◊〉 tuum, Thou 〈◊〉 not tempt the Lord thy God.

So likewise in our time GOD hath 〈◊〉 light into the world, he hath opened the gates of heaven unto 〈◊〉 by his words, which word he opened unto us by his officers, by his preachers: shall we now 〈◊〉 the preachers shall we refuse to hear gods word, to learn the way to heaven? and require him to save us without his word? No no, for when we do so, we tempt god, and shall be damned world without ende.

This much I thought good to say against the suggestion of the devil, when he putteth thee in mind saying: (thy fore fathers are damned) that thou mightest learn not to dispeire of their salvation: and yet not be to careful, for they have their parte: we must not make an accompt for their doings: everyone must make answer for himself. for when they be damned they cannot be brought again with our sorowfulnes: let us rather endeavor our selves to hear gods word diligently, and learn the way of salvation, so that when we shall be called, we may be sureof it.

Now these false preachers of which saint Paul speaketh here, are enemies unto the cross of Christ. what shall be their ende? Mary perdition, destruction, and everlasting damnati on, Whose god is their belly. The false preachers preach only pleasant things, and so get great rewards, and are able to live wealthely in this world & to make good chere. I fear me there be many of these belly goods in y ^t world, which preach pleasant things to get riches, to go gay and trick up themselves: they care for no more, they study and do what they can to buckle the gospel & the world together, to set god and the devil at one table, they be gospellers no longer but till they get riches: when they have that that they seek for, they care for no more: than the gospel is gone quite out of their hearts, and their glory is to their shame: it is a short glory and a longe shame, that they shall have: for in the other world, Erunt ad satietatem visions omni carni, all the world shall laughe upon them to their shame, which are worldly minded. Is there not more that be worldly minded then that be godly minded? I think S. Paul spake these words by the clergy men, that will take upon them the spiritual office of preaching, and yet meddle in worldly matters to, contrary to their calling: The cleargye of our time hath procured unto themselves a liberty to purchase lands. think ye not that such doings sauered somewhat of worldly things? But I will desyer them to take hede. for S. Paul saith here, that all they that be worldly minded, ar enemies of the cross of Christ: for they make their bellies to be their gods. Therefore they shall receive their punyshment for their wicked doings. what shall that be? marie ever lasting pain of hellishe fire world without ende, without any deliverance from the same, this is their reward.

But what shall become of Saint Paul and all true preachers? he saith: But our conversation is in heaven. What was Saint Paul in heaven whan he spake these words? No, he was here on earth: but whan we walk the pilgremage of which I told you the last day, God's pilgremage: than our conversation is in heaven, that is conformable unto gods heavenly will: and god seeth them and will reward them. whan we will do the works of our vocation, & wrestle with sin and wickedness, and live after gods will and pleasure: who soever doth so, that man or woman hath his conversation in heaven. From whence we long for the savior, even the lord Jesus Christ. S. Paul looked for him to come from heaven. what is he not here all ready? Christ is here with us already to our comfort, by his spirit and power to be our helper, and to work with his sacraments, to defend us from danger and peril, so he is with us in earth: but he is not here bodily. For he ascended into heaven, and sitteth at the right hand of god the almighty: from thens shall he come to judge the quick and the dead: all good men & women long for him. And no doubt he will come, and very shortly: and will take accompt of everyone of us: therefore as all the writers monyshe us: let us never forget this day which we call the domes day. Saint Jerome saith, that he ever thought he heard the trompette. Now they that have in consideration this day, and make themselves ready: it is a joyful thing unto them: but they that be customable sinners, will not leave their wickedness, such as bre swearers, or adulterers, or idolaters, and do credit popery: unto them this day shall be a fearful day: it shall be a heavy coming unto them. Saint Paul telleth what good chere they shall have, namely everlasting damnation, being the enemy of Christ, their glory shall turn to their eternal shame. So you see that all the world may be divided in two partes: namely into the faithful and unfaithful. Now S. Paul saithe, that he looketh for this Savior, which shall change our 〈◊〉 bodies according to y ^t working: whereby he is able also to subdue all things unto him 〈◊〉 , We have a 〈◊〉 body, mortal, subject to all 〈◊〉 and miseries: it is a gross body, but for all that it shall rise again, and shall be changed. It is mortal now, it shall be immortal then: it is 〈◊〉 now, it shall be 〈◊〉 than: it is gross now, it shall be turned to agility than: it is corrupt now, it shall be incorrupt then. It is 〈◊〉 now, it shall 〈◊〉 glorious than, like unto his body. Now whan it shall be so with our bodies: ye may be sure it shall be so with our souls too: for that felicity that we shall have, that God hath laid up for us, passeth all men's thoughts: what joy they shall have that be content to leave the 〈◊〉 sins, and live godly. And these things Christ our savior shall bring to pass by his infinite power.

Now to make an ende, for God's sake mark these lessons well: for this is a very good piece of scripture, wherein Paul showeth both ways: I think it were better for us to live so, that we may attain to this felicity, which is prepared for us in heaven, rather than to follow our carnal desires and lusts. For whan we leave our wicked life, & credit the word of god, and have a delight in it: No dout it shall bring us in the end to this salvation, of which saint Paul speaketh here.

But how shall it go with the other which will not hear gods word, nor leave their wickedness: Marie Vermis eorum non morietur, Theyr worm shall not die. By these words of Christ, is expressed the great pain and sorrow that the wicked shall have: therefore saith scripture, Mors peccatorum pessima, The death of the sinners is the worst thing that can happen unto thē. What meaneth he by that? He signifieth unto us, that the wicked be not enough punished here: it shall 〈◊〉 worse with them after their death. So that it shall be a change, they that have pleasure here, and live according to their desires, they shall come to afflictions in the other world. Again, they that have afflictions here, they shall come yonder to the perpetual sabbath: where there is no manner of miseries, but a perpetual landyng and praisyng of GOD. To whom with the 〈◊〉 and the holy ghost, be all honor and glory, now and ever world without ende.

The fyfth Sermon of master Doctor Latymers. Matth. ix. Luc 8. Marc. 5.

WHile he spake unto them this, Behold there came a certain ruler, and worshipped him, saying: my daughter is even now diseased, but come and lay thy hand upon her, and she shall live. And Jesus arose, and followed him, and so did his disciples: & behold a woman which was diseased with an issue of blood twelfe years, cam behind him &c. This is a notable story, and much comfort we shall find in it: if we will consider and way it, with all the circumstances. The Evangelist Marc saith, the rulars name was Jairus, he was an officer: some think that he was a reader of scripture, as there were at that time: or perchance he was such an officer as we cal churchwardēs, which is a 〈◊〉 office in the great cities: Churchwardēs can bring much matters to pass: such a great officer he was. For though y ^t Jews had a law, that they should make no sacrifices nowhere but at Jerusalem, where the temple was & all the ceremonies: yet for all y ^t they had in every town their churches or synagoges: like as we have churches here in England, commonly every town hath a church. And this word Church, sometimes it signifieth the congregation: the people that is gathered together: sometimes it signifieth the place where the people come together, continens pro contento. Now our savior coming to Capernau where that great man dwelled, which was such a town as Bristow or Conentreis. Jairus cometh unto him in all hast, and falleth down before him: Et precabatur multum, and maketh great suit unto him, that he would come to his house and heal his daughter, which was sick. No doubt he had heard what manner a man our savior was: and wherefor he was come into this world: namely to save 〈◊〉 both in souls and bodies: and he had heard also the general proclamation, written in the. xi. chap. of Math. where our savior saith: Come unto me all ye that labor and are laden, and I will ease you. This proclamation this Jairus had heard, and believed it. And therefore he cometh to Christ: He did not as a great many of us do, which whan we be in trouble, or sickness, or lose anything: we run hither and thither to wyssardes, or 〈◊〉 , whom we call wise men: whan there is no man so foolish and blind as they 〈◊〉 the 〈◊〉 leadeth them according unto his will and pleasure: and yet we run after them seeking aid and comfort at their hands. But this good man did not so: he knew that god had forbidden to run to wyssards. But what doth he? Mary be cometh to Christ, our 〈◊〉 , with a good strong and unfeigned faith. For (as I told you before) he had heard before of Christ, of his proclamation, which moved him now in his distress to come unto him. And no doubt he had a good substantial faith, as it appeared by his behauiors: yet he had not so good a faith as the Centurion had, which sent a message unto him, saying: Lord, say but one word, and my servant shall be whole. This was a wonders great faith: in so much that Christ saith: Non reperi 〈◊〉 fidem in Israel, I have not found such a faith in all Israel. But though this Jairus had not so good a faith as the Centurion had: yet he hath had such one which leadeth him to Christ. He cometh to Christ, he believeth that Christ is able to help him, and according unto his belief, it happeneth unto him. For his daughter was healed, as ye shall hear afterward: And so upon him is fulfilled the Scripture. Credide 〈◊〉 quod 〈◊〉 sum, I have believed and therefore I have spoken. For look what man so ever hath a good faith, he will not hold his peace, he will speak, he will call for help at his hands: For if this Jairus had not had a good faith: he would not have humbled himself so much, to fall down before such a poor man as our savior was. Some would have had respect to their honors: They would have thought it scorn to fall down before such a poor man as our savior was: or else he would have been afraid of the people that were present, to honor him so highly, and to confess him to be a helper. And no doubt, that Jairus was in great danger of his 〈◊〉 : for Christ was not beloved amongst the Iowes, therefore it was a great matter for this Jairus to honor Christ so openly before all the multitude. And no doubt if he had not 〈◊〉 so good, strong, and earnest faith, he would not have done as he did, but he had a good strong faith: therefore he was not afraid of anything in the world.

Now ye shall learn of this Jairus, first by his ensample to go to Christ, in all distresses to seek help by him: And also ye shall mark and observe his great and fatherlye love, that he hath towards his daughter: for he maketh great suit to Christ for her, which signifieth that he hath a great and earnest love towards her. The same fatherly affection and love of the parents towards their children, is the good gift of God: And god hath planted the same in their hearts: And this specially, for two respects. Fyrst, for the children's sake: for it is an irksome thing to bring up children: and not only that, but also it is a chargeable thing to keep them, and to wait upon them: and preserve them from all peril: if god had not planted such love in the parents hearts, in 〈◊〉 it were impossible to do so much for them: but God hath planted such love in their hearts, which love taketh away all irksomnes of all labor and pain. for what is a child whan it is left alone? what can it do? How is it able to live? An other cause is, wherefor god hath planted such love in the parents hearts towards their children: that we might learn by it, what affections he beareth towards us. for though the love of parents towards their children be very great: yet the love of god towards us is greater: yea his love towards us, passeth far all fatherly love, which they have towards their children. And though Christ only be the very natural son of god: yet with his death and passion he hath merited that we be the chosen children of god. For god for our sake hath bestowed his only natural son, unto the death, to the ende that we should be made thorough him, his chosen children. Now therefore all that 〈◊〉 in Christ, and trust thorough his passion to be saved: all they are the childrē of god: And god loveth them more than any natural father loveth his child. For the love of God 〈◊〉 us is more ernest, and more 〈◊〉 towards us, than is the fatherly love towards his natural child: which thing shall comfort us in all our distress: in what peril or danger soever we be, we shall believe that god is our father. And therefore we shall come unto him in the name of Christ his natural son our 〈◊〉 : therefore we 〈◊〉 not to despair in any manner of things: but rather whatsoever we have in hand, let us run to him, which beareth such a fatherly affection towards us, more a great dele than our natural fathers and mothers can 〈◊〉 . As for our carnal or temporal fathers and mothers, sometimes they be unnatural, so that they will not help their children in their distress: sometimes again they would fain help, but they ar not able to help them. But our heavenly Father, he is loving and kind towurdes us, so that he will help. And then again he is mighty, he is almighty, he can and may help: so that there lacketh neither good will in him, neither power. Therefore let us not dispeyre, but rather come unto him in all tribulation, and no doubt we shall be eased by him. For certain it is, that the almighty God hath greater affection towards us, than our natural fathers and mothers can have. And this appeareth by that that he hath given his natural son (the highest treasure that ever he had in 〈◊〉 or in earth) for us, even unto the death in his bitter passion. Further in the prophets everywhere he setteth out his great love which he hath towards us, saying: Nunquid potest 〈◊◊〉 . &c. Can a woman forgette her own child which 〈◊〉 hath born into this world? yea and though she do forget the same: yet will not I forget the. It is a rare thing whan the devil so much preuatleth in parents, that a mother should neglect or forget her own child: yet saith God, though it were so that she would forget her child, yet will not I forget thee, whā thou believest in my 〈◊〉 Christ. For the 〈◊〉 cannot prevail against me, though he prevail against womē, so that sometimes they forget their own children, or kill thē, yet shall he not prevail against me: for I am 〈◊〉 than he is. Further his love which he be a reth towards us, is expressed in y ^t . 7. cap. of Mat. where Christ saith: Is there any man amongst you, which if his son ask bread, will he offer him a stone? or if he asketh 〈◊〉 , will be offer him a serpent? If ye than being evil, can give your children good gifts, how much more shall your father which is in heaven give good things if ye ask them of him? As who say: though you be evil, yet whan your children would have anything that might hurt thē: yet you being fathers & mothers do gene them good things, which shall not hurt them. Now saith he: seeing ye, whose nature is ill, corrupt, and poisoned with wickedness (for there is no saint in heaven, neither S. Peter or Paul, but whan they were here, their nature was corrupt and given to wickedness, and so they might be called ill) can give good gifts unto your children, how much more will God which is the fountain of all goodness, give you good things whan ye desire them of him? Here ye may learn now that the love of God towards mankynd passeth all natural love: and that he is ready to give unto everyone that cometh to him for help, yea the very holy ghost 〈◊〉 will give us whan we will desire it.

Now to the matter: This Jairus is a good and loving father towards his child: be cometh & desireth help of Christ: y ^t his daughter may be heled: A conetous mā would have passed on, he would not have takē so much pain as to come to Christ & desire his help. Therefore by this 〈◊〉 we may lern to have a good faith towards god, & a right natural love towards our children. But it is a comfortable thing to consider this fatherly affection of god towards va: if we would well consider y ^t same, it would stir up a childly love in our harts towards him, so y ^t we would be content to be ordered by 〈◊〉 , & ruled according to his pleasure: like as a good & godly child is content to be ruled by his father & mother, & will in no wife do against them: so we should be obedset unto god, like as y ^t child is unto his parents. But ye will say, I pray you tell us what is the will of 〈◊〉 ? Answer. The general will of God is expressed in the 〈◊〉 commandments: there we shall find what we shall do and what we shall leave undone. But there is a special will of god, which is every man's calling: for it is the will & pleasure of god y ^t everyone shall do according unto his cal ling, whereunto god hath appointed him: as the magistrates their calling is to 〈◊〉 that all things be well, that Justice be 〈◊〉 , that the wicked be punished, and the good be re warded. Item, that the good and godly laws be maintained and executed: and most specially that the word of god be taught, that the people be not ignoruant in that: and this is the will of god: when the magistrates do so when they endeavor themselves that gods honor and glory be set abroad, and wickedness be abolished, then they do according unto their calling. So likewise the calling of the subjects is to be obediente unto the magistrates: not to rebel against them: for when they do, they strive against GOD himself, and shall be punished of him. Item the married man ought to do his duty towards his wife, that is the will of GOD, to love his wife, to provide for her &c. Lykewise the woman 〈◊〉 to do her duty towards her husband in obeying him in all things that be not against god. For she may not obey her 〈◊〉 in wicked thin ges, which be against god: but else there is no exception, but obey she must. For so it is writē, so saith god unto her: In sorrow shalt thou bring 〈◊〉 thy children, and thy 〈◊〉 shall pertain unto thy husband, and he shall have the rule of the Now when the woman doth so, then she doth according unto her calling.

Further, masters ought to do their duties towards their servants, and household: to instruct them in gods word: to let them have their meat and drink. Lykewise, servants ought to obey their masters, with all hūblenes, to serve them vprightlye, and diligently: according as god willeth them to do. Now this is the special will of god, namely that every oneshal do according unto his calling, as god willeth him to do. Now to fulfill this will of god, we should be moved by the great love and fatherly affections, which god 〈◊◊〉 towards us: this love should move us to obey him: like as the good child obeyeth his father and mother.

Now cometh another matter: for as our savior was going to the house, where this young maid lay sick: there cometh a good faithful woman, 〈◊〉 thorough the people: for our savior was tossed and tormoyled in the multitude: for ye must understand, that this Jairus was a great man, a man of great estimatiō: therefore the people he ring that his daughter was sick, or dead, came unto him to go with the corse.

Here I must take occasion to speak somewhat: there be many, now a dais, very hasty to bury their friends: yea sometimes before they be well dead. I heard say 〈◊〉 , that a young woman was sick, and fell in a sound: her friends which were with her, by and by made her redye to be buried: and when they went with the corse, and were coming into the church yarde, the corse stirred: and the vicar commanded thē y ^t bare her, to set her down, and so finally the womā recovered. I tell this tale, to the ende to 〈◊〉 you warning, not to be to hasty with sick folks. I have red in S. Augustine, that there was once a man which lay 〈◊〉 . days 〈◊〉 , neither secyng, nor hearing, nor yet receiving any sustinaunce, except some lycour, which they poured in his throat with a quill. Now that same man after seven days spake again. And the first word y ^t he spake was this: what is the clock? he thought he had lain but a litlewhyle. Now if his 〈◊〉 had ben so hasty with him, he should have ben buried before that time. Therefore I admonish you, be not to hasty with dead corses: as long as they be warm, keep them in the bed: for when a man is dead in deed, he will soon be cold.

When our savior was going amongst this great multitude to Jairus house: there cometh a woman thorough the people, desirous to touche his garment. The Evangelist Mark setteth out this story more plainly, thē Matthew doth, he 〈◊〉 : There was a certain woman which had been disea sed of an issue. 12 years, and had suffered many things, of many physicians: and 〈◊〉 spent all that she had, and felt no amendment at all: but rather was worse and worse. Whan she had heard of Jesus, she came in the press of the people: behind him, and touched his garment: for she said, if I on lie may touche y ^t 〈◊〉 of his clothes, I shall be whole. 〈◊〉 woman was sick of a shameful disease, and had been 〈◊〉 of it. 12. years. Passa 〈◊〉 multa, she had suffered much sorrow 〈◊〉 it. For no dout whosoever hath ado with phisitiōs, he 〈◊〉 be a sufferer: it is an yrkesome thing to go to phisike: A man must receive many bitter medicines and 〈◊〉 . Ther fore Mark saith: She suffered much, they had put her to great pain: and she had besto wed all her 〈◊〉 upon them, and was never the better, but rather the worse. Belyke she had been a woman of great riches, of great 〈◊〉 , else she should not have 〈◊〉 able to wage physicians so long. This place of scripture reproveth not phisicions, as though phisike were a superstuous thing, and not necessary because this woman was not healed: As when ye would reason of this manner: What? shall I go to phisike? No that I will not: for I read in scripture, that a woman spente all her good upon physicians, and yet was never the better. But this text maketh no more against phisike, then this text doth against labor, where Peter saith: Per totam noctem laborauimus, & nihil coepimus, we have labored the whole night, and have gotten nothing. Now a rash fellow will say what: hath S. Peter labored all night, and cought nothing? then I will not labor at all: For I shall get nothing with my labor: but this is a foolish reasoning. For though the woman spent all upon physicians, and yet was not healed: And though Peter labored all night, and catched nothing, yet for all that we are allowed to use phisike, and commanded to labor. For so saith scripture: Hon ora medicum prop ter 〈◊〉 , Honor the physician for needs sake. Item, à deo est omnis medel a, from God is all cure: and the highest hath created y ^t medicyne. If we knew the virtue of every 〈◊〉 , we might be our own 〈◊〉 : but we know them net, therefore God hath ordained, that some should give theymselues to the knowledge of such things, and then teache others.

We read in the 4. Regum. 20. when 〈◊〉 the king was sick, god 〈◊〉 Isaiah the Prophet unto him, say 〈◊〉 : dispone domui tuae quia morieris, Putte thy house in an order, for thou shalt die: but here note by the way, that god required the king to set his things in an order, to make his testament, so we shall follow this ensample. When we perceive that god 〈◊〉 call us out of this life, we shall order all things so, that there be no 〈◊〉 after our departure, that men may know what everybody shall have.

For that which was said 〈◊〉 Czechia, is said to everyone of us: for god loveth not 〈◊〉 nor contentions: he is a god of unity and concord: therefore to avoid all contentions, we ought to set our things in good order. Now although God sendeth Isaiah thither to tell him that he shall die, yet it was not such a straight sentence, that it should be done out of hand, by and by: but rather god would move him by this message that Isaiah brought, to make suit for longer life. Lyke as he sendeth Jonah to 〈◊〉 , with a straight commandment: whereby god would move them to make suit and mone to him, and so to leave their sins, and wicked life. Now Ezechiashearyng such a message of the Prophet, what did he? Mary he fell to prayer, rehearsyng howe beneficial god had bens unto him, saying: I be seche the now, O lord, remember how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight: and Hezechia 〈◊〉 very sore: & so god sendeth the prophet unto him again, promisyng him, that he should live yet. 15. years more. Now did he nothing else after 〈◊〉 had this 〈◊〉 of 〈◊〉 , he used phisike, he toke a lump of sygges, and laid it upon the sore: like as we in sickness time, lay plasters upon it. So ye see by the ensaple of Hezekia, that it is lawful to use phisike. But now at our time, phisike is a remedy prepared only for riche folks, not for poor: for the poor man is not able to wage the phisicion. GOD in deed hath made phisike, for rich and poor: but physicians now a days seek only their own profits, howe to get money, not how they might do good unto their poor neighbor. Whereby it appeareth, that they be for the moste parte 〈◊〉 charity: And so consequently not the children of god and no 〈◊〉 but the heavy judgment of god hangeth over their heads: for they are commonly all wealthy and ready to purchase lands, but to help their poor neighbor that thei cannot do: but god will find thē out one day I doubt not. We must be ware whan we go to phisike, that we trust not to much in physicians, and forget God in the mean season. Like as king Asa did, which had a disease in his 〈◊〉 : and is much reproved because he sought not the Lord: he trusted not in god but rather in physicians: for Scripture saithe: In his sickness he sought not the Lord, but physicians.

I knew ones a great rich man, and a covetous 〈◊〉 , he had purchased about an hundred pound: that 〈◊◊〉 man came ones to London, where he fell sick, as stout as he was: And in his sycknes whan he was exhorted to bear it well, & submit himself unto god: He cried out w ^t horrible swearyngs, Shall I die, shall I 〈◊〉 physicians, physicians, call physicians. As well as he loved his good (which was his god) yet he could find in his 〈◊〉 to spend it upon physicians: but in the ende he died like a beast without any 〈◊〉 . This man now abused the physicians: for we may use phisike, but we must not trust in phisike, as Asa the king did, and that wicked man, of whom I told you: we may use gods provisions and 〈◊〉 , which he hath left for us: yet for all that we may not trust in them.

Now to the purpose: This woman had spent all her good and was never the better: Well, that the physicians could not do, Christ our savior did it, and on this wise: There was a great multitude of people about Christ, they preased upon him: Now the woman cometh amongst the press of the people to him, desirynge to touche only the hem of his garment: for the believed that Christ was such a healthful man, that she should be sound as soon as she might touch him: which came to pass so as she believed. For as soon as she had touched him, her issue was stopped, and her sickness gone quite and clean. She was a 〈◊〉 woman, she was not so bold as to speak to our sautor: but she cometh behind his back, and stealeth as it were, her health. But what doth our 〈◊〉 he would not suffer her to be hid, but saith to his disciples, quis me 〈◊〉 who hath touched my clothes: his disciples made answer, saying: thou seest the people thrust thee, & 〈◊〉 thou, who touched me: And he looked round about for to se her y ^t had done this thing. But the woman fearing and trembling, knowing what was done within her, came and fell down before him, and told him 〈◊〉 the truth. No dout this woman was ashamed to 〈◊◊◊〉 sickness, before the whole multitude: But what then, Christ would have it so. I perceive saith Christ that virtue is gone out of me: he saith not my cloke, or my vestement hath done a work: but he saith, Scio virtutem ex me exiuisse, I know, virtue is gone out of me. Therefore we shall notbee so foolish to think that our 〈◊◊〉 had made the 〈◊〉 mā whole: but rather her good faith and trust which she had in our savior. We must not do as the foolish 〈◊〉 papists do, which impute great holmes unto the 〈◊〉 of our samour. So ye see that this womā was made whole by Christ thorough him, by his 〈◊◊〉 . And so is verified this which scripture saith, that which is impossible unto mā, is possible unto god. 〈◊〉 had dispeired of that womā, it passed their cunning to help her: but our 〈◊〉 he declared his divine power, and healed her out of hand, she doing nothing but touching the hem of his vestement. So god can help when men cannot. An ensample we have in scripture, when the people of 〈◊〉 going out of 〈◊〉 , came unto the red 〈◊〉 , they had great hylles of both 〈◊〉 . 〈◊〉 the king of Egypt followed with all his 〈◊〉 at their backs: y ^t red sea was afore them, so that there was nothing after mans reason, but to 〈◊〉 : what doth 〈◊◊〉 he divided by his infinite power, the red sea, and delivered them out of all danger. So it appeared, that god is able to 〈◊〉 his people that believe in him, 〈◊〉 . Lykewise in the 〈◊〉 they had no corn nor anything to eat, there was no ordina ry way to 〈◊〉 , what doth god: He taketh an extraordinarys way: he sendeth Manna from heaven, so we see that he is able to help us supernaturally: but yet we must take heed, and not tempt God: we 〈◊〉 use all such means as he 〈◊〉 appointed to 〈◊〉 this life, else we should 〈◊〉 god, which is forbidden. So likewise we read, that when 〈◊◊〉 was in the wilderness, and Saul had compassed him 〈◊〉 about: so that he after man's judgment could not 〈◊〉 : what doth god: Mary he sendeth the 〈◊〉 into 〈◊〉 land of Saul, which when Saul heard of, he went back and left David. So by that means god delivered his faithful servant David, out of the hands of this cruel man Saul.

By these ensamples we may learn to put our 〈◊〉 and hope in God, in all manner of troubles, like as this woman did hers: she believed in our 〈◊〉 , and therefore she was healed. All England, yea all the world may take this woman for a 〈◊〉 , to learn by her to trust in Christ: and to seek help at his hands.

Agayne, by this woman you may learn, that god sometimes bringeth some low, and humbleth them to that ende to promote them, and to bring them alofte: As in this weman: she was 〈◊〉 12. years, and vered with such an yrke some sickness, but at the length she was healed and not only that, but also 〈◊〉 : for Christ called her his daughter, which was the greatest promotion that could be. So likewise Joseph was in great 〈◊〉 , sold into Egypt, and afterward 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 over all Egypt: this was a great promotion. So likewise 〈◊〉 was humbled, made an outlawe, an out 〈◊〉 , durst not show himself: but in the ende he was made king 〈◊〉 all Jury, being at the 〈◊〉 but a shephard, and afterward an 〈◊〉 , but 〈◊〉 the ende he was made king. So this womā though she was low and loath to confess her 〈◊〉 disease, yet she was well promoted, after she had 〈◊〉 it, she was made his daughter, which was a great 〈◊〉 . But mark that 〈◊〉 saith not to her, my 〈◊〉 hath healed thee: but he saith, thy faith hath helped̄ thee. 〈◊〉 if we had this 〈◊〉 , we would make a great matter of it: which thing wer but foolery: let us use 〈◊〉 , which hath a promise: for god promised 〈◊〉 when we pray unto him, we shall be heard: when we pray 〈◊〉 afaithful heart, as this womā 〈◊〉 , which believed 〈◊〉 Christ would help her: And for this 〈◊〉 sake, she was so highly commended of Christ, and all the people were 〈◊〉 by her ensample. But specially Jairus, that great mā, whose daughter lay sick, he had cause to strengthen his faith by 〈◊〉 ensample of this woman: which woman believed the word of god, & therefore she came unto Christ. So let us do too, let us stay our selves upon gods word. Christ saith: Venite ad me omnes, Come ye all to me: let us follow this word, and let us come unto him: 〈◊〉 this faith 〈◊〉 hath gods word is a true faith: but 〈◊〉 faith which hath not gods word, is a lieng faith, a false faith. As 〈◊◊〉 and Jews, they have a faith, but their faith is not grounded in gods word: & therefore it is a lyeng faith, because it hath not the word of god. Therefore like as the 〈◊〉 is nothing, bringeth no profit, without the word of god: so the word of god bringeth no commodities except faith be there, 〈◊〉 it be believed: else it is to no purpose But this woman believed the word of god, she believed that Christ was 〈◊〉 to heal the sick, of souls and bodies: therefore according unto her belief, it happened unto her: and no doubt she is a saint in heaven: for we rede not that she fell afterward frō Christ. So we learn by this woman to have a good faith in Christ, we must not 〈◊〉 & thither to seek 〈◊〉 hem. No, we must believe in him, in all our distresses come unto him, 〈◊〉 help & comfort by him. Now our savior after 〈◊〉 he had healed this womā, he goeth to this great 〈◊〉 house, which had called him to make sound 〈◊〉 daughter: whē he come meth nere unto 〈◊〉 house, there cometh one of 〈◊〉 servants 〈◊◊〉 : thy daughter is dead she is gone: trouble 〈◊◊〉 no 〈◊〉 , 〈◊〉 for all help is passed. Lo, this had 〈◊◊◊〉 to bring 〈◊〉 out of his faith: hearing 〈◊〉 daughter was dead already it 〈◊〉 great 〈◊〉 unto him. Buthere ye may learn, 〈◊〉 whē ye go by 〈◊〉 way & 〈◊◊〉 to do a good deed, do 〈◊〉 follow the ensample of Christ, for he was going to Jairus 〈◊〉 , & in the way he did this good deed, in healyng that diseased woman: giving unto us an ensample that we 〈◊◊〉 no occasion, but whensoever we have 〈◊〉 to do good, we shall do it. And here we learn another thing in our savior, namely that there is no respect of persons with him, he regardeth not the outward show of men whether they be poor or rich, but as Saint Peter saith, In all people, he that feareth God and worketh righteousness, be is accepted unto him. For 〈◊〉 refused no mā neither rich nor poor. But we see they that be poor ar commonly ill handled in this world, no man regardeth them, every man despiseth them. Again we rede everywhere that the rich and great men are ill spoken of in Scripture, potentes potenter 〈◊〉 patientur thy mighty men shall mightily suffer pains in hell: yet this scripture disalo weth or reproucth not great men and mighty rulers, but it speaketh against those which abuse their power where with god hath endued them, oppress other poor men, do thē wrong and miuries. For commonly it is seen, that they that be rich are loftye and stout, and abuse their riches or their power: for no doubt riches may be used to good purposes. But our savior he hath no respect to persons, whether 〈◊〉 be poor or riche: for here we see how he helpeth syrst the poor womā and now is going to help the richeman too, to raise up his daughter which was dead and ready to be buried. Further we learn here by this Jairus to be constannt and steadfast in our faith, not to be moved w ^t 〈◊〉 wind: for there was many things which might have moved this Jairus to mistrust our savior, and to tun from him. First bys servant that came and told him, thy daughter is gone, which was a great discomfort: for as long as she was yet alive he had a good hope, but when he heard that she was gone, it discouraged him very sore. Secondarily the preparatiō which was made for her to be buried, for all the people were come now to go with the corse which was a great discomfort unto him also. Thirdlye the words of our sautour most above all things discomforted him, when our savior saith, she is not dead but she sleepeth: by these words Jairus might have conceined an ill opinion in him, saying: What: be thinketh that she sleepeth: no if it were so, I could raise her up myself. Of such wise this Jairus was tempted. Now when they came nere unto the house, there was a great number of people which laughed our savior to scorn, when he said that she slept: where we may lern to be content, though we be despised and not set by in this world: seeing that our savior himself was of such wise despised. I doubt not but I have ben laugh cd to scorn when I have preached, that the way to get riches is, to give away to the poor this that we have. They have called me old dotyng fool: but what then, we must be content to be despised with Christ here in this world, that we may be glorified with him in yonder world.

Here is made mention of 〈◊〉 , no dout they have their good use to make folk merry, and to drive away phantasies, at that time they used minstrels to their burials, as we use here bells. Now our savior seeing the people that was come to go with the corse, and the pypers and minstrels ready, he conforted Jairum, which no dout was in great anguish: there fore Christ saith unto him: Noli timere, tantum creed, fcare not, but only beeleue: continue only in thy faith towards me, and all things shall be well. Now like as he saith to Jairus, so he saith to us too, in what peryl or tribulation soever we be, we should not saynte, we should not fear, but believe, he will regard our faith as much as he regarded the faith of Jairus. And we shall attain to such an ende as he did: for ye must consider that the almighty god doth sometimes put of the fulfilling of his promises, and helpeth not by and by: but wherefor doth he 〈◊〉 Mary for his own glories sake, for if we should have by and by that thing which we desire, then peradventure we should attribute it unto our own selves, & not unto god: therefore it cometh not by and by, that we may afterwards when we have it, be the more thankful for his help. Therefore let us continue in prayer, and in faith, and no doubt he will help when it is the very tymc. Expecta dominum saith David, tarry for the Lord, 〈◊〉 & non tardabit, he will come and not tarry: and when he come meth, he will set all things in good order. Now he saith to the people, Quid ploratis, what weep 〈◊〉 You musse understand that our 〈◊〉 condemneth not all manner of weeping, but only that whyeh is without hope: of which 〈◊〉 Paul speaketh: tanquam qui spem non habent, as they that have no hope: but charitably weeping is allowed 〈◊◊〉 , for S, Paul saith, Flete cum flentibus. weeye with them that weep, be sorrowful with them that be sorrowful: yet do it measurably as it becometh 〈◊〉 . In the time of popery, before the gospel came amongst va, we went to buriales, with weeping and wailing, as though there wer no god: but sense the gospel came unto 〈◊〉 , I have heard say 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 like as to much weeping is naught, so to be 〈 in non-Latin alphabet 〉 without 〈◊〉 is naught to: we should keep a meure in all 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 weep charitably and measurably is not ill, but good, and allowed in gods word. So likewise in the new testament 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 & weeping over him. Here I might have occasion to speak against those women which so soon 〈◊〉 their husbands that be departed, which thing I cannot very well allow: for it is a token of an imperfect love. It was a law among the Romaines, that no woman should mary again before twelve months were expired, which no dout was an honest law: but to avoid 〈◊〉 let the Christian 〈◊〉 man use her liberty.

Now when our savior was come to the house, he suffered no man to go in with him, but Peter James and John, and the father and mother of the child: all the other he thrust out, and toke the maid by the hand, saying tabita cumi, that is to say, 〈◊〉 , I say unto the 〈◊〉 . And her spirit came again, and she arose strayghte ways: what shall we learn 〈◊〉 mary we shall learn here that our savior did overcome death, that he is the lord 〈◊〉 death, y ^t he hath the victory over him. Secundarily we learn here, y ^t our savior is very god because he commandeth death. For I tell you death is such an arrogante and stubborn fellow, that he will obey nobody but only God. Now he obeyed our savior, whereby 〈◊〉 appeareth that he 〈◊〉 lord over death. He said, Mayde I say unto thee, arise: & by and by she was perfectly 〈◊〉 : for she cate, to 〈◊〉 y ^t she was right whole. here our 〈◊〉 show ed himself to be very god, & so the lord over death, fulfilling the saying of S. Paul, 〈◊〉 mors tua, 〈◊〉 mors, O 〈◊〉 , I shall be thy death: this is now a comfortable thing that wc know that Christ hath 〈◊〉 death, and not for himself but for us, for our sake, So that when we believe in Christ, death shall not hurt us: for he hath lost his strength and power: in so much that it is no more a death, but rather a sleep, to all them that be faithful and fear god. From which sleep they shall rise to 〈◊〉 life. Also the wicked truly shall rise, but they shall rise to their 〈◊〉 : so that it were better for them ncuer to rise.

There be two kind of people which will not sleep: the first be the children which weep and grieve when they shall go to bed, for because they know not the commodityes that be in the sleep, they know not that the sleep refresheth a man's body, and make th him to forget all the labors which he hath had before: this the children knowc not, therefore they go with an ill will to bed. The other be 〈◊〉 , which be given to great drinking, they care not though they be all night at it, and commonly the sleep doth 〈◊〉 harm, for be maketh them heavy forheades. So like wise there be two kind of men that feareth death, which death in very deed ought not to be feared: for he is the bcste physician that ever was, he 〈◊〉 at a clappe from all miseries and diseases: therefore he ought not to be 〈◊〉 : but as I told you two kind of men there be that fear him, the children, that is to say they that are childish to god wards, that are ignorant in scripture, that know not what great 〈◊〉 we shall receive at gods hands after this life, but they are all wholly set and bent upon this world: and these are the children that will not go to 〈◊〉 , that is to say, that 〈◊〉 death that are 〈◊〉 to go out of this world. The 〈◊〉 be drunkards, y ^t be 〈◊〉 sinners, y ^t will not 〈◊〉 their lives, y ^t are drunk or drouned in sins & 〈◊〉 ; y ^t regard sin nothing; they are not weary of it. Like as it is 〈◊〉 , 〈◊〉 in 〈◊◊〉 venit 〈◊◊◊◊〉 he cometh in the midst of his sin, thenne he careth no more for it, he 〈◊〉 it, he is not sory for it: what remedy now: Mary this, they that be in case as children be, that is to say: they that be ignorant, let them get knowledge, let them endeavor themselves to understand gods holy word, wherein is set out his will, what he would have us to do. Now when they have heard gods word and believed that same: no doubt all the fear of death will be vanished & gone quite a way. For they shall find in gods word, that death hath lost his strength, that he cannot hurt anymore. Likewise they that be dronkardes, that is to say, that be 〈◊〉 sinners, let them repent here where the time of grace is, let them amende their lives, be sorry for that they, have done: and take hede hence forward, and believe in Christ, to be saved by and thorough his passion. For I tell you drunkards, you customable sinners, as longe as you lie in sin and wickedness, and have a delight in them: so longe you are not in the favor of GOD, you 〈◊〉 before his face: for we must wrestle with sin, we must hate sin, not agree unto it: when ye do so, then ye ought not to be afraid of death: for the death of Christ our savior hath killed our death, so that he cannot hurt us. Not withstandyng death hath bitter 〈◊〉 : but what then? as soon as he hath done his office, we ar at liberty, and have escaped all peril.

I will ask here a great clearkly question, where was the soul now after it went out of this young maid? it was not in heaven nor in hell, nam in inferno non est redemptio, there is no redemption in hell, where was it then? in purgatory? so the papists have reasoned, it was not in hell nor in heanen, ergo it was in purgatory: which no doubt is a vain foolish argument. Now I will make a clearkely answer unto my 〈◊〉 : & such an answer that if y ^t bishop of Rome woldhaue gone no further, we should have been well enough: there would not have been such errors & fooleries in religiō, as there hath ben. Now my answer is this, I cā not telbut where it plesed god it should be, there it was. Is this not a good answer to such a clerakly 〈◊〉 ? I think it be, other answer nobody gets at me: because scripture telleth me not where she was.

Now ye have heard that our savior is the lord over death and so consequently very god: because he raised up this young woman which was dead. But peradventure ye will say, it is no great matter that he raised up a maiden which was dead: for we read of Elisa the prophet, that he raised up a young man from death. Answer, truth it is, he raised him up, but not by his own power, not in his own name, but by the power of god: he did it not by himself. but Christ our savior, he raised up Lazarus, and this young maid by his own divine power: the wing himself to be very god, and the son of the father eternal: therefore he saith, Ego sum resurrectio & vita, I am the resurrection and the life: This was his doctrines: Now to prove that doctrine to be true, he did miracles by 〈◊〉 own divine power, she wyng himself to be very god: so did not the prophets, they were gods servants, gods ministers: but they were not gods themselves, neither did they anything in their own name.

Now to make an end, let us remember what we have herd, let us take hede that we be not customable sinners: but rather let us strive with sin, for I tell you, there be but few of those that spend all their time in the 〈◊〉 of the flesh, that speed well at the end: therefore let us take he 〈◊〉 , y ^t murderer vpō the cross he sped well: but what then, let us not presume to tarry in wickedness still, to the last point of our life: let us leave wickedness, and strive with our fleshly affections: than we shall attain in the 〈◊〉 to that fellcity, which god hath prepared for all them that love him: to whom with y ^e son, and holy ghost, be all honor and glory.

The vi. Sermon preached by Master Doctor Latimer. Rom. 13.

〈◊〉 nothing to any man but this, that ye love one another: for he that loveth another fulfilleth the law. For this command 〈◊〉 thou shalt not commit 〈◊〉 , thou shalt not kill, thou shalt not steal, thou shalt not 〈◊〉 false witness, thou shalt not lust, and so forth: if there be any other commandment it is all 〈◊〉 in this saying. 〈◊〉 .

As for the first parte of this 〈◊〉 , we have spoken of it before. for S. 〈◊〉 entreateth of love, and I told you how that love is a thing which we owe one to another, and we are never quttte of this dette, we can never discharge our selves of it: for as long as we live we are in that dette. I will not 〈◊〉 no we to entreat of it: for I told you sense I came into this country certain special properties of this love. Therefore I will only desire you to consider, that this 〈◊〉 is the lyuerye of Christ, they that have this livery be his servants. Again, they that have it not, be the servants of y ^t devil: for Christ saith, by that they shall know y ^t ye be my disciples, if ye love one another: they that bear ill will 〈◊〉 and malice to their neighbors be the dyuelles servants. And what 〈◊〉 ever such men 〈◊〉 , that hate theyre 〈◊〉 : pleaseth not god, god 〈◊〉 it, they and all their doings 〈◊〉 before him. For if we would go about to sacrifice and offer unto god a great part of our substance, 〈◊〉 we lack love it is all to no purpose, he 〈◊〉 all our doings: therefore our savior giveth us warning that we shall know that our 〈◊〉 please not god when we are out of charity with our neighbor, have grieved or injured him: these be his wor des: Therefore if thou 〈◊〉 thy gift at the altare, and there rememberest that thy brother hath ought against thes, leave there thy offering, before the altare, and go thy way first and 〈◊〉 reconciled to thy brother, and 〈◊〉 come and offer thy gift. for certain it is, that when we be without love and charity, we please not god at 〈◊〉 , 〈◊〉 in 〈◊〉 or any 〈◊〉 , of things: therefore I desire you call to remembrance what I said at the same time when I 〈◊〉 of love: for I tell you god will not be mocked: it is not enough to pretend a love and charity, with our mouth, and to 〈◊〉 fair, and in our hearts to hate our neighbor: this is naught, we should not only speak well by our neighbor, but also we should love him in deed, we should help him in his need, we should 〈◊〉 him with all our hearts, when he hath done anything against 〈◊〉 : for if he needeth help, and I help 〈◊〉 not, being able, thē my love is not perfect: for the right 〈◊〉 showeth herself, by the outward works. like as S. James saith: Shew 〈◊〉 thy faith by thy works. So I say unto you, show your love by your works. Now to the other 〈◊〉 . This also we know the seasō how y ^t it is 〈◊〉 that we should now awake out of sleep: for now is our salvation nearer, thā when we believed. The night is passed the day is come nye, let us therefore cast away the deeds of darkness: and 〈◊〉 us put on the armor of light, let us walk honestly as it were in the day light, not in eating and drinking, neither in 〈◊〉 bering and wantonness, neither in 〈◊〉 and enuyeng, but put ye on the lord Jesus Christ, and make not provision for the flesh, to fulfill the 〈◊〉 of it.

Here S. Paul requireth a great thing of us, namely y ^t we should awake from sleep: he argueth of the 〈◊〉 of the time. but that sleep of which he speaketh is specially a spiritual 〈◊〉 , the sleep of the soul: yet we may learn by this text y ^t to much sluggishness of the body is naught and wic ked, to sped y ^t good time which god hath given us to do good in, to spend it I say in sleping: for we ought to keep a measure as well in slepying as in eating & drinking: and we plese God as well in slepyng our natural sleep as in eating and drinking: but we must see that we keep a measure, that 〈◊〉 give our selves not 〈◊〉 much sluggishness. For like as we may not abuse meat & drink, so we may not abuse sleping, to turn our natural sleep into 〈◊〉 . But S. Paul speaketh here specially of the sleep of the soul, that is of 〈◊〉 & wickedness, which are called in scripture sleep or darkness: from which sleep S. Paul would have us to rise. For our saluati on is come nearer, how 〈◊〉 it y ^t S. Paul saith y ^t our saluatiō is come nearer? do we not believe now as the 〈◊〉 and 〈◊〉 did? and how is then our salvation come nearer? you must understand y ^t there be two times 〈◊〉 y ^t beginning y ^t first time was from the beginning of the world, til Christ, till to his coming. The other time is sense he came: for when he came he wrought the work of our 〈◊〉 , & taught us the way to heavē, suffered that pain for us which we should have 〈◊〉 in hell world without 〈◊〉 , & rose again from the death, 〈◊〉 his 〈◊〉 unto his 〈◊〉 , and so ascended into heaven, where he sitteth at the righte hand of god his Father: where he with his intercession appli eth unto us, which believe in him, his passion, and all his merits: so that all that believe in him shall be quite from their sins. For his passion is profitable only unto them that 〈◊〉 : notwithstanding that his death might be sufficient for all the whole world: yet for all that no man shall enjoy that 〈◊〉 benefit, but only they that believe in him, that put their hope, trust, and 〈◊〉 in him. Now therefore S. Paul saith, Our salvation is come nearer: because Christ is come already, & maketh intercession for us. All they that were before his coming, as the patriarches and 〈◊〉 . and all other faithful, they believed that he should come, but so do not 〈◊〉 : we believe that he is come already, and 〈◊〉 fulfilled all things. The Jews which are at our time believe that he shall come, but they tarie in vain: their 〈◊〉 is a deceitful faith, because it is against gods word: for Christ is not to be looked for to come again and suffer. 〈◊〉 not so, but he will come 〈◊〉 to judge both the quick and the dead. Our savior Christ was revealed long before he came to suffer. Firste in paradise, when God spake of the woman's seed, saith: Conteret caput serpentis, The seed of the woman shall break the serpentes head. And this was a gospel, a glad tidyngs: for the serpent had deceued Adam and Eve, brought them from their felicity, to which they were 〈◊〉 : so that Adam and Eve could not help them selves, nor amende the matter.

Now than cometh God with his gospel, and promiseth that there shall one be born of a woman, which shall quashe the 〈◊〉 head: and this was a gospel. And no dout as many as did believe these words, and did put their hope in the seed of the woman, and believed to be delivered from their sins thorough that seed: As many I say, as believed so, were saved, as Seth, Enoch, and other good and godly mē, which wer at that time: but there was not a great number of those: For the most part ever was the worst. Further, this gospel was revealed unto Abraham, when God did promise him, saying: In semine tuo benedicentur omnes gentes, In thy 〈◊〉 all nations shall be blessed: so that it appeared, that without Christ, we are under the curse of God. And again by Christ we have the benediction of God. Lykewise this gospel was opened unto David, and all the holy prophets: They spake of this gospel, and taught the people to look for their savior: but their sayings and 〈◊〉 was some what dark and obscure. Now when he came and dwelte amongst us, and shown us the way to heaven: with his own mouth he taught us this gospel, and suffered his painful passion for us: this was a more clearer revelation, than the prophets had. Therefore Christ our savior saith to his disciples: Happy are the eyes which see these things that ye see: for I tell you, that many prophets and kings have desired to se those things which ye see, and have not seen them: And to hear those things which ye 〈◊〉 , 〈◊〉 have not heard them. But wherefor were they called blessed? that they saw him? than if the blessedness standeth in the outward seeing. than Adam and Eve, and all the prophets were not blessed, but cursed: if the blessedness standeth in the bodily sight, than the brute 〈◊〉 were blessed which saw him: the asse whereupon he rode was blessed, yea his very enemy Annas and Caiaphas, and Pylate, and other that consented unto his death were blessed. But it is not so, ye must understand that our savior in that manner of speaking putteth only a difference between the 〈◊〉 . For at that time whan he was here in earth, he was more clerer revealed thā afore, whā he was only promised to come. When he did miracles, cast out devils, healed the sick, it was a more 〈◊〉 revelation: than when God said, Semen mulieris conteret caput serpentis, The seed of the woman shall break the head of the serpent. When John the Baptist pointed and shown him with his fynger, it could better be understand then the prophecies which were spoken of him: Therefore this blessedness whereof Christ speaketh, and saint Paul (whan he saith) That our salvation is come nearer, must be understand of the diversity of the time: for Christ was clerer revealed in the end of the world than before. But as touching the blessedness which we have by Christ: it was alike at all times, for it stood Adam in as good stead to believe the first promise which god made unto him, and he was as well saved by it, in believing 〈◊〉 Christ should come, as we be, which believe that he is come, and hath suffered for us. So likewise the prophets are saved in beeleuyng that he should come, and suffer, and deliver mankind by his most painful death. But now sense he is come in deed and hath overcome the devil & redeemed our sins, suffered the pains, not for his own sake, but for our sakes: for he him self had no sin at all, he suffered to deliver us from cuerlasting damnation, he toke our sins and gave us his righteousness. Now sense that all these things are done and fulfilled, therefore saith Paul: Propius est salus 〈◊〉 , quam tunc cum credebatur, Our salvation is come nearer now, thē when we believed: taking occasion of the time, to move us to rise from our sleep, as who say, Christ is come now, he hath fulfilled all things, of which things y ^t prophets have spokē now therefore arise frō your sins. The same sleep of which S. Paul speaketh here, is the sleep of syn, a spiritual sleep, not a natural sleep of the body: as for the natural sleep it is lawful for us to sleep and to take our rest, when we do it measurably, not to much setting aside our business: whereunto 〈◊〉 hath called us, and do nothing but play the sluggardes: whē we do so, then we do naught and sin against god. Therefore we must awake from the 〈◊〉 sleep, we must set aside slothfulness with all other vices and sins. But I pray you what is syn? I think there be many which can commit sin, and do wickedly: but I think there be but few of those which know what is sin. Therefore I will tell you what is sin: all that y ^t is done against the laws of god, contrary to his will and pleasure, that is sin and wickedness. Now there be two manner of laws. There be general laws pertaining to every man and woman, and there be special laws: the general laws are comprehended in the ten commandments, which ten commandments are comprehended in the laws of love. Thou shalt love god with all thy heart. &c. And thy neighbor as thyself, these be general laws.

Now then there be special laws which teach us how every man and woman shall live in their calling, whereunto god hath called them. These 〈◊〉 teach how magistrates shall do their duty, execute justice, punish the wicked, defend the good, to see that the common wealth be well ordered, and governed, that the people live godly every mā in his calling. So likewise married folk have their special calling and laws. There is appointed in scripture how the man shall nourish his wife, rule her with all lenity, and 〈◊〉 : the woman likewise shall obey her husband, be loving & kind towards him. So masters ought to do according unto their calling, that is to rule their house well and godly, to see that their 〈◊〉 be well occupied, and to let them have their meat and drink and wages. So servants have their laws: 〈◊〉 is to obey their masters, to do 〈◊〉 all business whatsoever their masters command unto them, so far as it is not against god. For when a master will command unto his servants to do such things which are against god, then the servant ought not to obey to do those things.

Now whosoever transgresseth these laws, either the general laws, or the special laws, he sinneth: and that which is done contrary to these laws, is sin. When ye will know now whether ye have sinned or not, see and consider these laws, and then go into thy heart, and consider thy living, how thou hast spent all thy days: when thou doest so, no doubt thou shalt find innumerable sins done against these laws: for the law of god is a glass wherein a man may see his spots and filthiness: therefore when we see them, let us abhor them and leave them: let us be sory for that which is passed, and let us take a good purpose to leave all sins, from hence forward. And this is it y ^t S. Paul saith, let us arise from the sleep of sin and wickedness, for our salvation is come 〈◊〉 : our savior he is clearly opened unto us, he hath suffered for us already, and fulfilled the law to the utter 〈◊〉 : and so by his fulfylling taken away the curse of the law.

But there be two 〈◊〉 of sins, there is a dradlye sin, and a venial 〈◊〉 : that is sins that be pardonable and sins that be not pardonable. Now howe shall we know which be venial sins, or which be not: for it is good to know them: and so to keep us from them. when ye will know which be deadly sins or not: you must 〈◊〉 understand that there be two manner of men, when I say men, I understand women too, that is all mankind, and so doth scripture too, understanding the women too, by this word men: for else we should not find in scripture, that we should baptize women, for the scripture saith: Baptizate eos, baptize them, he speaketh in the masculine gender 〈◊〉 . Item 〈◊〉 quis renatus fuerit ex 〈◊〉 & aqua, Except a man be borne again thorough spirit and water: here is made no mention of women, yet they be understanded in it to: for the salvation and everlasting life, pertaineth as well unto faithful women as it doth unto faithful men: for he suffered as well for the women, as he did for the men. God would have them both to be saved, the men and the women. So ye see that this word men signifieth or containeth both the 〈◊〉 , (the men and the women) at sometimes, not always: But I say there be two manner of men, some there be y ^e be not justified, not regenerate, nor yet in the state of salvation, that is to say, not gods servants: they lack the renovation or regeneration, they be not come yet to Christ. Now these persons that be not come yet to Christ, or if they were come to Christ, be fallen again from 〈◊〉 : and so lost their iustifi cation (as there be many of us, which when we fall willingly in to sin against conscience, we lose the favor of god, our salvation, and finally the holy ghost) all they now that be out of the favor of god and are not sorry for it, sin 〈◊〉 them not, they purpose to go forward in it, all those that intend not to leave their sins are out of the favor of god: and so all their works whatsoever they do, be deadly stunes: for as long as they be in purpose to sin, they sin deadly in all their doings. Therefore when we will speak of the 〈◊〉 of sins, we must speak of those that be faithful, that be regenerated and made new, and clean from their sins thorough Christ, Now this I say: I have venial sins and deadly sins, which be venial sins? Euerye syn y ^t is committed against god not wittingly, not willingly, not consenting unto it, those be venial sins: As for an ensample, I see a fair woman I am moved in my heart to sin with her, to commit the act of lechery with her, such though 〈◊〉 rise out of my heart: but I consent not unto them, I with stand these ill motions, I follow the ensample of that godly young man Joseph: I consider in what estate I am, namely a temple of god, and that I should lose the holy ghost: on such wise I withstand my ill lusts and appetites: yet this 〈◊〉 in my heart is sin, this ill lust which riseth up: but it is a venial sin, it is not a mortal sin, because I consent not unto it, I withstand it: and such venial sins the just man committeth daily. For scripture saith, septies cadit iustus, the rightuouse man falleth 7. times, that, is often times: for his works are not 〈◊〉 perfect as they ought to be. 〈◊〉 I pray you, who is he that loveth his neighbor so perfectly and vehemently as he ought to do? Now this imperfection is sin but it is a venial sin, not a mortal: therefore he that feeleth his imperfections seeleth the ill motions in his heart, but followeth them not, consenteth not unto wickedness to do them: these be venial sins, which shall not be impuied unto us to our damnation. So all the ill thoughts that rise up in our hearts are venial as long as we consent not unto them, to fulfill them with the deed: I put the case, Iosephe had not resisted the temptations of his masters wife, but had followed her, and fulfilled the act of 〈◊〉 with her, had weighed the matter after a worldly 〈◊〉 : thinking, I have my mistress favor already, and so by that mean I shall have my masters favor to, nobody knowing of it.

Now when he had done so, this act had ben a deadly sin. for any act that is done against the law of god willynglye and wittingly is a dedly sin. And that man or womā that committeth 〈◊〉 an act loseth the holy ghost and the remission of sins, and so becometh the child of the devil, being before the child of god. For a regenerate man, a woman that believeth, ought to have dominion over sin, but as soon as 〈◊〉 hath rule over him he is gone: for she leadeth him to delectation of it, and from delectacion to consen ting, and so from consenting to the act it self. Now he that is led so with sin, he is in the state of damnation, and sinneth damnably: And so ye may perceive which 〈◊〉 they that sin deadly, and what is the deadly sin, namely that he sinueth deadly that wittingly falleth in sin: therefore it is a pe 〈◊〉 thing to be in such an 〈◊〉 , to be in the state of damnation and everlasting perdition: let us follow therefore this good warning which S. Paul giveth us here, let us rise from the sleep of sin, let us take a hearty purpose to leave all wickedness. But may we do 〈◊〉 May we rise from sin? yes y ^t we may: for god hath provided a remedy for us, what is that? Mary penance, we must have the staff of penance, and rise up withal: and this penance is such a salve that it healeth all sores: if a man have done all the worlds sin, yet when be taketh this staff of penance in his hand, that is to say when he is sory for it, and intendeth to leave them, no doubt he may recover: and god is that same physician which useth but one manner of salve to all manner of sores.

We read in the gospel of Luke; that when Pilate had done a notable murder, and had mingled the blood of certain 〈◊〉 with their own sacrifices, Now some came and told Christ what Pilate had done. Oure samour maketh them answer, saying: I tell you except ye repent, ye shall all likewise so perish. As who say, whatsoever Pilate hath done, see you that ye do penance, and amend your naughty livings or else ye shall all be destroyed. This was a good quippy that he giveth unto the Jews, which were ready to speak of other men's faults, but of their own faults they made no mention: as it is our nature, to be more redier to reprove other men's faults then our own: but our savior he commandeth them to look home, to see to thenselves. and this 〈◊〉 is y ^e chiefest thing in all y ^e scripture, John the Baptist whe he began to preach his sermō was 〈◊〉 agite, do penance, so likewise Christ saith, 〈◊〉 agite & credit Euangelio, do penance and 〈◊〉 the gospel. But wherein standeth the right penance, and what is penance? Answer, penance is a turning from sin unto god, a waking up from this sleep of which S. Paul speaketh here. But 〈◊〉 consisteth this penance; The right penance consisteth in three points, The first is 〈◊〉 , that is, I must acknowledge myself that I have transgressed gods most holy 〈◊〉 & command 〈◊〉 , I must confess myself to be faultye and gyltye, I must be sorry for it, 〈◊〉 myself and my wickedness. When I am now in that case, then I shall see nothing but hell and everlasting damnation before me, as long as I look upon myself and upon the law of god. For the law of God when it is preached bringeth us to the knowledge of our sins: For it is like as a glass which showeth us the spots in our faces, that is the sins in our hearts. But we may not tarry here only in the law and our selves: For if we do, we shall come to desperation. Therefore y ^t first pointe is to acknowledge our sins, and to be sory for the same: but as I said before, we must not tarry here: for Judas was come so far, he had this point: he was no doubt a sorrowful man as any can be in the world. But it was to no purpose, he was lost for all his sorowfulnes: therefore we must have another pointe. what is that: Mary saithe, belief: we must believe Christ, we must know that our savior is come into this world to save sinners: therefore he is called Jesus, because he shall save his people from their sins: As the angel of God himself witnesseth. And this faith must not be only a general faith, but it must be a special faith: for the devil himself hath a general faith, he believeth that Christ is come into this world, and hath made a reconciliation between God and manthe knoweth that there shall be remission of our sins, but 〈◊〉 believeth not that he shall have parte of it, that his wickedness shall be forgiven unto him, this he believeth not: he hath but a general 〈◊〉 : but I say, that every of one of us must have a special faith: I must believe for myself, that his blood was shed for me. I must believe that when Christ saith: Come to me all ys that labor and are laden, and I will ease you. Here I must believe that Christ calleth me unto him, that I should come and receive everlasting life at his hands: With such a special faith I do apply his passion unto me. In that prayer that our Savior made when he was going to his death, 〈◊〉 saith: I pray not for them alone, saith 〈◊〉 , but for them 〈◊〉 which shall believe in me through their preching, that they 〈◊〉 may be one, as thou father art in me, & I in thee: and that they also may be one in us. So that Christ prayeth for us as well as for his apostles, if we 〈◊〉 in him: and so Christ's prayer and our belief bringeth the salve unto our souls. Therefore I ought to believe, and so thorough faith apply Christ's merits unto me: for God requireth a special faith of everyone of us, as well as he did of 〈◊〉 , when the prophet Nathan came unto him, and 〈◊〉 : Abstulit 〈◊〉 tuum, The Lord hath taken away thy wickedness, which words of the prophet David he believed: & so according unto his belief it happened unto him. For David had not such a contrition or penance as Judas had: for Judas in deed had a contricion, he was sorry for his sins, but without faith. David was sorry for his sins, but he joined 〈◊〉 unto it: he believed steadfastly without all douting that god would be merciful unto him: 〈◊〉 dominus, the lord hath taken away thy sins, and god required of him that he should believe these words. Now like as he required of Da 〈◊〉 to believe his words: so also he requireth of us to, that we should beeleue him. for like as David was remedied thorough his faith in GOD: so shall we be remedied to, if we believe as he did: and god will be as glad of us when we repent and leave our sins, as 〈◊〉 was of David, and will also 〈◊〉 should be partakers of the merits of Christ. So ye have heard now these two points which pertain to the right penance: the first is contrition, when we acknowledge our sins, be 〈◊〉 for them, they 〈◊〉 us very sore. The second pointe is faith, when we believe that god will be merciful unto us, and thorough his son forgive us our wicked nes, & not 〈◊〉 the same to our eternal destruction. But yet there is another point left behind, which is this: y ^t I must have an earnest 〈◊〉 to leave sin, & to avoid all wicked nes as far forth as I am able to do: I must wrestle w ^t sin: I mustnot suffer y ^t devil to have the victory over me though he be very suttle and crafty, yet I must withstand him: I must 〈◊〉 his 〈◊〉 , and suggestions, I must not suffer sin to bear rule over me: for no doubt if we will sight and strive, 〈◊〉 may have the victory over this serpent: for Christ our savior he hath promised unto us his help & comfort: therefore s. James saith, Resistite diabolo & fugiet a vobis, withstand the devil, and he shall fly fro you. For at his first coming he is very weak, so y ^t we 〈◊〉 able if we will take hede & 〈◊〉 , to overcome him: but if we suffer him to enter ones to possess our hearts, then he is very 〈◊〉 : so that he w ^t great labor can 〈◊〉 he brought out again. For he entereth first by ill thoughts: then when he hath cast us in ill thoughts, if we withstand not by and by, then followeth de lectation: if we suffer that, then cometh consentyng, and so from consentyng to the very act: and afterward from one mischief unto another: therefore it is a common saying, principiis obsta, resist the beginninges: for when we suffer him once to enter, no dout it is a perylous thing, we are thē in ieoperdye of everlasting death.

So ye have heard now wherein standeth right penance: first we must know and acknowledge our sins, be sorry for them, and lament them in our hearts. Then the second point is faith: we must believe that Christ will be merciful unto us, and forgive us our sinues, not impute them unto us. Thirdelye we must have an earnest purpose to leave all sins and wickedness, and no more commit the same. And thē ever be 〈◊〉 in thy heart, y ^t they that have a good will and an earnest mind to leave sin, that god will strength̄ them, he will help them. But and if we by and by at the first clappe give place unto the devil, and follow his mischievous suggestions: then we may be sure, that we highlye displease god our heavenly father, when we forsake him so soon. Therefore S. Paul saith: Ne regnet igitur peccatum in vestro mortali corpore, let not sin bear rule in your 〈◊〉 bodies: be not led with sin: but fight against it. whē we do so, it is impossible but we shall have help at gods hand.

As touching confession, I tell you that they that can be content with the general absolution which every minister of gods word giveth in his sermons, when he pronounceth, that all that be sorry for their sins, and believe in Christ, seek help and remedy by him, and afterward intend to amende their lives, and 〈◊〉 sin and 〈◊〉 ; all these that be so minded shall have remission of their sins. Now (I say) they that can be content with this general absolutiō, it is well: but they that are not 〈◊〉 w ^t it, they may go to some godly learned minister which is able to instructs and comfort them with the word of god, to minister that same unto them to their contentation and quieting of their consciences. As for satisfaction or absolution for our 〈◊〉 , there is none but in Christ, we cannot make amends for our sins, but only by believing in him which suffered for us. For he hath made the mendes for all our sins, by his painful passion and bloudshedyng: And berein standeth our absoluti on or remission of our sins, namely when we believe in him, and look to be saved thorough his death: none other 〈◊〉 tion are we able to make. But I tell you that if any man hath stolen or parloyned away somewhat from his neighbor, that man or woman ought to make restitution and amends. And this restitution is so necessary that we shall not loke for forgiveness of our sins at Christ's hand: 〈◊〉 this restitution be made first, elles the satisfaction of Christ will not serve us: for god will have us to restore or make amends unto our neighbor, whom we have hurt, deceived, or have in any manner of ways taken from him wrongfully, his goods whatsoever it be.

By this now that I have said ye may perceive what 〈◊〉 of slepyng is this of which S. Paul speaketh 〈◊〉 , name lie the sleep of sin. 〈◊〉 we 〈◊〉 and spend our time in wickedness than we sleep that deadly sleep, which bringeth eternal damnation with him: and again, ye have heard how you shall rise up from that sleep, how ye shall fight and 〈◊〉 stle with sin, not suffer her to be the 〈◊〉 over you: 〈◊◊〉 therefore begin even now while god giveth us so good and convenient a time, let us tarry no longer, let us awake from this deadly sleep of sin: it may well be called a deadly sleep: for this sleep of sin bringeth eternal death and everlasting 〈◊〉 nes and sorrows: Let us therefore rise to a godly life and continue in the same til to the end. These things S. Paul 〈◊〉 generally to all men, and against all manner of 〈◊〉 : but 〈◊〉 he cometh to 〈◊〉 . And first he showeth what 〈◊〉 shall not do, then afterward he telleth us what we shall do. Not in eating and drinking, neither in chambering and wātonnes: neither in 〈◊〉 and cnuying. I marvel that the English is so translated in eating and drinking: the latin Exampler hath, Non in commessationibus, that is to say, not in to much eating and drinking: for no dout god alloweth eating and drinking, so that it be dene measurably and thankfully. In the beginning of the world, before god punished the world with the 〈◊〉 , when he destroyed all 〈◊〉 and beasts, save only Noah that good father. In the beginning (I say) mankind eat nothing, but herbs, and 〈◊〉 , and salettes, and such gear as they could 〈◊〉 : but after the flood god gave unto mankind liberty to eat all manner of clean beasts, all things that had life, be it fyshe or 〈◊〉 . And this was done for this cause, that the earth was not so frambde nor brought not forth so wholesome herbs after the 〈◊〉 , as she did before the flood: there fore God allowed unto man all manner of meat be it fyshe or flesh: yet it must be done measurablye: But seeing I have occasion to speak of eating, I will entreat somewhat of it, and tell you what liberties we have by gods word. Truly we be allowed by gods word to eat all manner of meat be it fyshe or 〈◊〉 , that be eatable. But ye must vn derstand that there be certain hedges, over which we ought not to leap, but rather keep our selves within those same hedges. Now the first hedge is this, 〈◊〉 cum sanguine ne comederitis, ye shall not eat the flesh with the blood, that is to say, we shall not eat raw flesh: for if we should be allowed to eat raw flesh, it should engender in us a certain cruelnes: so that at the length one should eat another, and so all the writers expound this place: so that God forbiddeth here, that mankind or man's flesh may not be eaten. We read in the books of the kings, and so likewise in Josephus, that certain women had eaten their own children, at the time when Jerusalem was besieged: which thing no doubt dyspleased GOD, and they did naughtelye in so doing. For mankind 〈◊〉 not 〈◊〉 eaten: therefore the first hedge is, that we must abstain from 〈◊◊〉 : and so like wise from man's 〈◊〉 , one may not eat another. Neither yet we may shed blood of private authority, a man may not kill another: but the magistrate he hath the sword committed unto him from god, he may shed blood when he seeth cause why, he may take away the wicked from amongst the people and punish him according vn to his doing or 〈◊〉 . Now will ye say, I perceive whē I 〈◊〉 , not 〈◊〉 flesh or 〈◊◊〉 , thē I may eat all manner of flesh, 〈◊◊〉 , howsoever I can get it. But I tell thee my 〈◊〉 not so, you may not eat your neighbors 〈◊〉 , or steal his fishes 〈◊〉 of his 〈◊〉 & 〈◊〉 the, ye may not do 〈◊〉 : for there is a hedge made for 〈◊〉 . god saith, Non facies furtū, thou shalt do 〈◊〉 theft. Here I am hedged in, so that I may not eat my neighbors meat, but it must be my own 〈◊〉 , I must have gotten it uprightly, or else by bying, or cls by inheritance, or 〈◊〉 that it be given unto me: I may not 〈◊〉 it frō my neigh bour: when I lepe over this hedge then I sin damnably.

Now then ye will say, so it be my own, then I may eat of it as much as I will. No not so, there is another 〈◊〉 : I may not commit gluttony with my own meat, for so it so written, 〈◊◊〉 à crapula & ebrietare, take heed of gluttony & 〈◊〉 . Here is a hedge, we may not eat to much: for 〈◊〉 we do, we displease god highly. So ye se y ^t we may not eat of our own meat as much as we would, but rather we must keep a measure, for it is a great syn to abuse or waste the gifts of god, and to play the glutton with it.

Whē one man cōsumeth as much would serve 3. or 4. y ^t is an 〈◊〉 thing before god: for God giveth us his creatures not to abuse them, but to use them to our necessity and need: let everyone therefore have a measure, and let no man abuse the gifts of god. One man sometimes eateth more thā another, we are not all alike: but for all that we ought all to keep us within this hedge, that is to take no more then sufficeth our nature: for 〈◊〉 that abuse the gifts of god, no dout they greatly 〈◊〉 god by so doing. For it is an ill fauou red thing when a man eateth or drinketh to much at a time. Somtimes in deed it happeneth that a man drynketh to much, but every good and godly man will take heed to himself, when he once hath taken to much he will beware afterward. We read in scripture of Noah that good man, which was the first that planted vyneyardes after the sloud: he was ones drunken, before he knew the strength and the nature of wyne: and so lay in his tente uncovered: now one of his sons whose name was Cham, sceyng his father lying naked went and told his 〈◊〉 of it, and so made a mocking stock of his father. Therefore Noah when he arose and had digested his wyne, and knowing what his son had done unto him, cursed him: but we rede not that Noah was drunken afterward any time more. Therefore if ye have ben dron ken at any time, take hecde hence forward, and 〈◊〉 of, abuse not the good creatures of God. Now then ye will say, 〈◊〉 I take them measurably then I may eat all manner of meat at all times and everywhere: No not so, there is another hedge behind, ye must have a respect to your own 〈◊〉 , and to your neighbors. For I may eat no manner of meat against my conscience, neither may I eatemy meat in presence of my neighbor, whereby he might be offended: for I ought to have respect unto him, as S. Paul plainly showeth, saying: I know and am assured by the lord Jesus, that there is nothing unclean of it self, but unto him that judgeth it to be common, to him it is common: if thy brother be grieved with thy meat, now 〈◊〉 thou not charitablye, destroy not him with thy meat for whom Christ died: As for an ensample. When I should come into the North country, where they be not taught, and there I should cal for my eggs on a fryday or for flesh, then I should do naughtely: for I should destroy him for whom Christ did suffer. Therefore I must beware that I offend no man's conscience, but rather travail with him first and show him the truth: when my neighbor is taught and knoweth the truth, and will not believe it, but will abide by his old mumpsimus, then I may eatc, not regarding him: for he is an obstinate fellow, he will not believe gods word. And though he be offended with me, yet it is but pharisaical offense, like as the 〈◊〉 were offended with Christ our 〈◊〉 : the fault was not in Christ but in themselves. So (I say) I must have a respect to my 〈◊〉 conscience, and then to my own conscience. But yet there is another hedge behind, that is 〈◊〉 laws, the kings statutes and 〈◊〉 , which are gods laws: for as much as we ought to obey them as well as gods laws and commandments.

S. Paul saith, let every 〈◊◊〉 himself unto the authority of the higher power: for there is no power but it is of god: the powers that be, are ordained of god: whosoever there fore resisteth the power, 〈◊〉 the ordinance of God: but they that resist shall receive to themselves vamnation. Now therefore we dwell in a 〈◊〉 . where it hath pleased the kin ges majesty to make an 〈◊〉 , that all his subjects shall abstain from flesh upon fridayes and saturdayes, and other days which are expressed in the act: unto which law we ought to obey, and that for conscience sake, except we hauea privilege or be excepted by the same law. And although scripture commandeth me not to abstain from flesh upon frydayes and saturdayes: yet for all that, 〈◊〉 there is a 〈◊〉 uyll law and 〈◊〉 made by the kings majesty, and his most honorable counsel, we ought to 〈◊〉 all their ordenances, except they beagainst god.

These be the hedges wherein we must keep 〈◊〉 selves. Therefore I desire you in gods behalf, consider what I have said unto you, how ye shall order yourself, how ye shall not eat raw flesh, y ^t is, ye shall not be cruel towards your neighbor. Item, you shall not steal your meat from your neigh bor, but let it be your own meat, and then ye shall take of it measurably. Item, ye shall not offend your neighbors conscience. Item, ye shall keep you within the laws of y ^t realnr. Now to the matter again. S. Paul saith we shall take hede of to much eating and drinking. And I have shown you how ye shall keep you within the hedges which are appointed in gods laws: let us therefore take heed now, and let us rise up from the sleep of sin: whatsoever we have done before, let us 〈◊〉 up now, while we have time: 〈◊〉 man go in to his own heart, and there when he 〈◊〉 any thing amiss, let him rise up from that sleep, and 〈◊〉 not in it: if thou remain lying, thou shalt repent it euerlastyngly: Neither in chamberyng and wantonness.

Beware of S. Paul's nets and Nons. For when he saith Non, we cannot make it yea: if we do contrary unto his sayings, we shall repent it. Beware therefore of chambering. what is this: Mary he understandeth by this word chamberyng, all manner of wantonness. I will not tarry longe in rehearsyng them, let 〈◊〉 man and woman go into his own conscience, and let them consider that God requireth honestye in all things. Sainete Panle useth this word chamberyng: for when folks will be wanton, they get themselves in corners: but for all that God he seeth them: he will 〈◊〉 them out one day, they can not hyde themselves from his face. I will speak no further of it, for with honesty no man can speak of such vile vices, and S. Paul commandeth us that we shall not speak any vile words: therefore by this word chamberynge, understand the circumstances of whoredom and lecherye, and filthy living, which S. Paul forbiddeth here, and would have that nobody should give occasion unto the other to such filthiness. Neither in strife nor envying. Enuys is a foul and abhominable vice, which vice doth more harm unto him that enuyeth another, then unto him which is enuyed.

Kynge Saul he had this spirit of envy: therefore he had never rest day nor night, he could not abide when any man spake well of David: and this spirit of envying is more directely against charitye then any other sin is. For sainete Paul saith, Charitas non murder, charity envieth not: therefore take it so, that he that enuyeth another, is no child of GOD: All his works whatsoever he doeth are the deuylles service: he pleaseth GOD with nothing as longe as he is an envious person. Who would be so mad now, as to be in such an estate? that he would suffer the devil to bear so much rule over him? No 〈◊〉 nor godly man will be in this 〈◊〉 . For it is an ill estate to be out of the favor of god, to be without 〈◊〉 sion of sin. Therefore whosoever is a envious man, let 〈◊〉 rise 〈◊〉 from that sleep, leste he be taken suddenly 〈◊〉 so be damned everlastingly.

Now ye have heard what we shall not do: we shall not to much eat and drink, and so abuse the gifts of God, we shall not have pleasure in chamberyng, that 〈◊〉 in wantonness: Neither shall we be envious persons, for when we be, we be out of charitye, and so be out of the favor of god.

Now followeth what we should do. But put ye on the lord Jesus Christ: Every man and woman ought to put on Christ, and all they that have that apparel on their backs, they are well, nothing can hurt them, neither heat, nor cold: nor wind, nor rain.

Here I might have occasion to speak against this 〈◊〉 of apparel, which is used now everywhere, which thing is disallowed in scripture. There be some that will be 〈◊〉 ble unto others, they will do as other do, but they consider not with themselves whether other do well or not, there be laws made and certain statutes, now everyone in his estate shall be apparayled, but God knoweth the statutes are not put in execution. S. Paul he commandeth us to put on Christ, to leave these gorgeous apparels: he that is decked with Christ he is well: & first we be declite with Christ in our Baptism, where we promise to forsake the devil with all his works. Now when we keep 〈◊〉 promise and leave wickedness: and do that which Christ our savior requireth of us, then we be decked with him, then we have the weddyng garment: and though we be very poor, and have but a 〈◊〉 coat, yet we are well 〈◊〉 we are decked with him. There be a great many which go very gaye in velvet and sattin, but for all that I fear they have not Christ upon thē, for all their gorgeous apparel. I say not this to condemn rich men or their riches: for no dout poor and rich may have Christ upon them, if they will follow him and live as he 〈◊〉 them to live For if we have Christ upon us, we will not make provision for the flesh, we will not set our hearts upon these worldly trifles, to get riches to cherish this bade withal. As we read of the rich man in the gospel, which thought he had enough for many years, he had pulled down his 〈◊〉 barns, and had set up new ones which were bygger then the other, and when all things were ready after his mind and pleasure, then he said to himself: soul thou hast much good laid up for many years, take thine ease, eat, drink, and be merry. But what saith god unto him? Thou fool, (saith god) this night they will fetch away thy soul again from thee. then 〈◊〉 shall these things be which thou hast proupded? So it is with him that ga thereth riches to himself, and is not riche toward god. I will not say otherwise but a man may make provision for his house, & ought to make the same, but to make such provision to set aside gods word and serving of him, this is naught: to set the heart so upon the riches, as though there were no heaven nor hell: how can we be so foolish to set so much by this world? knowing that it shall endure but a little while. For we know by scripture, and all learned men affirm the same, that the world was made to endure syxe thousand yere, Now of these syxe thousand, be past already five M. D. LII. & yet this time which is left shall be shortened for the 〈◊〉 sake: as Christ himself witnesseth: Therefore let be remember that the time is very short, let us study to amende our lives, let us not be so careful for this world. for the ende of it no dout is at hand: and though the general day come not by and by, yet our 〈◊〉 will not be 〈◊〉 of, death will come one day and strype us out of our coat, he will take his pleasure of us. It is a maruelouse thing to see, there be some which have lived in this world 40 or 50. 〈◊〉 , 〈◊〉 yet they lack time, when death cometh they be not 〈◊〉 . But I will require you for gods sake, rise 〈◊〉 from your 〈◊〉 of sin and wickedness, 〈◊〉 yourself 〈◊◊〉 all things in an order, so that ye may be 〈◊◊〉 death shall come and fetch you: for die we 〈◊〉 , there is no remedy we must leave one day this world: for we are not created of god, to that end that we should abide here always.

Therefore let us repent befyme of our wicked life, 〈◊◊〉 will not the death of a sinner, but rather that be shall tourne from his wickedness, and live. Viuo ego, 〈◊〉 mortem peccatoris, sed vt conuertatur, & viuat, As truly as I live (saith GOD) I will not the deathof a sinner, but rather that he shall turn from his wickedness, and live. These are most comfortable words: for now we may be sure, that whan we will leave our sins and wickedness, and turn unto him with all our hearts earnestly: then he will turn him self unto us: and will show him self a loving father. And to the intent that we should believe this, he sweareth an oath: we ought to believe God without an oath: yet he sweareth to make us more surer. What will he have us to do? Mary to rise up from this sleep of sin, to leave wickedness, to forsake all hatred & malice, that we have had towards our neighbors, to turn from enuieng, from stealing, & make restitution: from stouthfulnes to diligence & painfulnes, from gluttony and drunkenness to soberness & abstinence, from chamberyng & 〈◊〉 living to an honest and pure life. And so finally frō all kinds of vices, to virtue & gedlynes. And whatsoever bath ben in times past, be sory for it, cry god mercy, and believe in Christ, and rise up from sleep: 〈◊〉 more wickedlye, but live as god would have thee to live.

Now I will bring in here a notable sentence, and a comfortable saying: and then I will make an ende. Iustitia iusti non liberabit ipsum: in quacun{que} die peccauerit, & impietas impii non nocebit ei, in quacun{que} die conuersus fuerit ab impietate sua, The righteousness of the righteous shall not save him, whansoeuer he turneth away unfaithfully. Again, the wickedness of the wicked shall not hurt him, whansoeuer he turneth from his ungodliness: And the righteousness of the righteous shall not save him whensoever he sinneth. If I say unto the righteous that he shall surely live, and so he trusteth to his own righteousness, and doth sin, than shall his righteousness be no more thought upon: but in the wickedness that he hath done, he shall die. Again, if I say unto the wicked, thou shalt surely die: and so he turn from his sins, and doth the thing that is lawful and right: than he shall surely live: that is to say, all his 〈◊〉 which he hath done before, shall not hurt him, Here ye hear what promises god hath made us whā we will rise frō the sleep of our sins, & leus the affections of the flesh, & do such things as he hath appointed unto us in his laws: if we do so, thā we shall surely live & not die: y ^t is to say, we shall attain after this corporal life to 〈◊〉 lasting life: which grant us god the father, sen, & holy ghost.

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

AS Jesus walked by the sea of Galiley, he saw two bretheren Simon which was called Peter, and Andrew his brother, casting a net into the sea, for they were fyshers: and he said unto them, follow me, and I will makeyou fishers of men: & they straight way left their nets, and followed him. &c.

This is the gospel which is red in the church this day. And it showeth unto us how our savior called four 〈◊〉 to his company, namely Peter, and Andrew, James, and John, which were all fishers by their occupation, this was their general vocation: but now Christ our savior called them to a more special vocation. They were fishers still, but they fished no more for fish in the water, but they must fish for men, with the net which was prepared to this purpose namely with the gospel: for the gospel is the net wherewith the Apostles fished after they came to Christ: but specially after his departing out of this world, 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: 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 will send out many fishers to take them: and after that will I send hunters to hūt them out from all mountains and hills, & out of y ^t caves 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 through ^t , y ^t is, all they y ^t should believe: and so bring them to God. It is commonly seen that fyshers and hunters be very yainfull people both, they spare no labor to catch their game, because they be so desirous and so gredye over their game, that they care not for pains. Therefore our 〈◊〉 chose fishers, because of these propreties, that thei should be painful and spare no labor, and than that they should be greedy to catch men, and to take them with the net of gods word, to tourne the people from 〈◊〉 unto God. Ye see by daily experience, what 〈◊◊〉 and hunters take, howe the fisher 〈◊〉 day and night at his net, and is ever ready to take all such fishes that he can get, that come in his way. So likewise y ^t hunter runneth hither & thither 〈◊〉 his game, leapeth over hedges, and crepeth thorough rough bushes: and all this labor he estemeth for nothing, because he is so desirous to obtain his pray, and catch his veneson.

So all our prelates, bishops, and curates, persons, and vicars should be so painful, so greedy in casting their netts, that is to say, in preaching God's word, in showing unto the people the way to everlasting lyse, in exhorting them to leave their sins and wickedness. This ought to be done of them: for thereunto they be called of God, such a charge they have. But the moste parte of them set now a days aside this fyshyng: they put away this net, they take other business in hand: thei will rather be surueyors or receivers or 〈◊〉 kes in the kitchyn, than to cast out this net: they have the living of fyshers, but they fyshe not, they are other ways occupied: but it should not be so. God will plage, & most heinously punish them for so doing. They shall be called to make accompt one day, where they shall not be able to make answer for their misbehauiors, for not casting out this net of gods word, for suffering the people to go to the devil, and they call them not again: they admonyshe them not: their perishyng greueth them not: but the day will come when they shall 〈◊〉 from the bottom of their hearts: but than it will be to late: then they shall receive their well 〈◊◊〉 for their negligencye and slouthfulnesse: for taking their living of the people, and not teaching them. The Evangelists speak 〈◊〉 of the calling of these iiii. men, Peter, Andrew, James, and John. Matthew saith that Jesus called them, and they immediately left their netts, and followed him. Luke saith, that our savior stood by y ^t lake of Genezareth, & there he saw two ships standing by the lake side, and he entered in one of these shyppes, which was Peters. And desired him that he would thrust it a little from the land, and so he taught the people, & after that when he had 〈◊〉 an end of speaking, he said to Simon Pe ter, cast out thy net in the deep, and Simon answered, we have labored all night and have taken nothing. Nevertheless at thy commandment I will lose forth the net: and when they 〈◊◊〉 out, they enclosed a great multitude of fishes: Now Peter 〈◊〉 such a multitude of fishes, was beyonds-himself, and 〈◊〉 down at Jesus 〈◊〉 , saying: Lord go from me, for I am a sinful man: for he was 〈◊〉 , and all that were with him, at the 〈◊〉 of the fishes, which they had taken. And there was also James and John the sons of 〈◊〉 . And Jesus said unto Peter: fear not, from henceforth thou shalt catch men: and they brought the ship 〈◊〉 to lande and forsook all, 〈◊◊〉 . So ye hear how Luke describeth this 〈◊〉 , in what manner of ways Christ called them: and though he make no mention of Andrew, yet it was like that he was amongst them too, with Peter John and James. The 〈◊〉 John in the first chapiter 〈◊◊〉 matter of another manner of ways, but it per 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 afterwards to be his disciples: and so in the ende to be his apostles, which should teache and instruct the whole world.

John the Evangelist saith, that Andrew was a disciple of John Baptist: and when he had seen his master pointe Christ with his finger, saying: Ecce 〈◊〉 dei qui tolht 〈◊〉 mundi Lo the lamb of god that taketh away the sins of the world. (They used in the law to offer lambes for the pacifying of god. Now John called Christ the righte lamb which should take away in 〈◊〉 all the 〈◊〉 of the world.) Now when Andrew heard whereunto Christ was come, he forsook his master John, and came to Christ, and 〈◊〉 in acquaintance with him, asked him where he dwelled: and findyng his brother Simon Peter, he told him of Christ, and brought him to him: he brought him not to John; but to Christ: And so should we do too, we should bring to Christ as many as we could, with good exhortations and admonitions. Now Christ seeing Peter, said unto him, Thou art Si mon the senne of Jonas, thou shalt be called Cephas, which is by interpretation a stone, signifyeng that Peter should be a 〈◊〉 fellow not waueryng hither and thither. So ye see how diuerslye the Evangelists speak of the calling of these four Apostles, Peter, Andrew, James and John: therefore it is like they were called more then one time, they were called first to come in acquaintance with him, than afterward to be 〈◊〉 disciples, and so at the last to be his Apostles and teachers of the whole world. For we read in the gospel of S. Luke: that our savior when he would choose apostles which should teache others, he continued a whole night in prayer, desyryng god to give him worthy men which be might send. Where we have a good monition, how careful they should be that ought to choose men and set them in offices: how they should call upon god, that they might have worthy men. For it appeared by our Savior, that he was very loath to have unworthy men, in so much that he ceased not all night to cry unto God, that he might have worthy men, which he might send, and such men as might be able to tell the truth: & when they have done, to stand unto it. For when a preacher preacheth the truth, but afterward is fearful, and dare not stand unto it, is afraid of men: this preacher shall do but littel good: or when he preacheth the truth, and is a wicked lyuer, after that he hath done, this man shall do but little good, be shall not edifye, but rather destroy, when his words are good, and his living contrary unto the same: Therefore I would wish of GOD that all they that should choose officers, would give theymselues moste 〈◊〉 to prayer: desyryng god that they may choose such men as may do good in the come mon wealth, amongst the 〈◊〉 of God: And I would wish, that there should be none other officers but such as 〈◊〉 called thereunto lawfullye: for no man ought to seek for promotions, to bear rule, to be an officer: but we should farye our vocation till God did call us: we should have a calling of god. but it is to be lamented how inordinately all things be done. For I fear me that there hath been but very few offices in Englance, but they have been 〈◊〉 boughte or sold: for I have heard say many times, that some paid great sums of money for their offices: No man can persuade me, that these men entende to do good in the commō wealth, which bye their offices. For they intend to get that money again which they have laid out, and afterward to 〈◊〉 for purchasyng. But such ambitious men that offer themselves, they should be refused, they should not be suffered to live in a common wealth: for they be ambitieus and covetous. We read that Ietro Moses father in law gave unto Mayses counsel to choose men to offices: and that same counsel that 〈◊〉 gave was God's counsel: God spake by the mouth of 〈◊〉 . Now what sateth 〈◊〉 , or God by 〈◊〉 : what manner of men should he choose to offices to 〈◊〉 the common wealth: Thou shalt seek out, saith 〈◊〉 , amongst all the people men of actiuify, and such as fear God, true men, hating covetousness, and make them heads over the people. &c. 〈◊〉 would not have him to take those which offer them selves, or which bye 〈◊〉 offices with money and fair speaking: No no, he would none of that gears, he would not have such fellows. But I pray you, howe many officers are fought out nowadays? I think but very few, the moste parte offer them selves before they be called, but it should not be so: Justices of peace, 〈◊〉 , and other officers they should be 〈◊〉 out, they should be called thereunto, they should not come before they be sent for. Now when they be sought out, what manner of men should they be? Mary men of 〈◊〉 , that is to say, men of knowledge & understanding: which be able to execute y ^t office, & such as fearegod: for no dout he must have the fear of god in his heart y ^t shall be an officer, or else he shall never well execute his office: he shall soon be corrupt with gifts or rewards. Further he must be a true man, such a one whom a man may trust by his words: he must be his words master, he may not be a dissembler, a liar or a false dealer. And laft of all, he must be a hater of covetousness, he must first be a man of actiuttye and knowledge, a man that feareth god, a true man, and a man which hateth covetousness: he must only not be covetous, but he must be a hater of covetousness. Now when he must hate covetousness, than he must ncdes be far of from that foulc vice of covetousness, and immoderate despre to have goods. This is the duty of every 〈◊〉 : so he shall be disposed before he be admitted there unto: 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 if Ietro should see them, the ye doings would mislyke him: he would say, these are not such men as I have ap pointed, but it is no matter though Ietro see them not: god he seeth them, which wyil reward them according to their 〈◊〉 .

And so like wise they that be of the spiritualty, the clergy men, they must not run themselves, they must tarry til they be called, thei must not slatter for benefices: & therefore y ^t king & his most honorable counsel must take hede, & not set up those which cal themselves: for no doubt they that call themselves intend not to do good, nor to profit the people, but only they seek to feed themselves, and to fill their coffers: And so likewise all patrons that have to give benefices, they should take hede and beware of such fellows, which scke for benefices, which come themselves before they be called. For such 〈◊〉 intend not to feed the people, with the wholesome doc tryne of the word of god: but rather they seek to be fed of the people, to have their ease, for that they look for: if they were minded to do good unto the people of god, they would 〈◊〉 tyil god should cai them, and then when they be called, do their 〈◊〉 : but to run without the calling of god, is a manifest token that they have another respect, that they are worldly minded, and therefore god cōplayned by the prophet, saying: Multi currebant quos ego non mittebam, there were many of those that ran before I sent them, which wer not sent by me. Therefore I will desire patrons to take hede upon what manner of men they bestow their benefyces: for it is a great charge, a great burden before God to be a patron. For every patron, whan he doth not diligently endeavor him self to place a good and godly man in his benefice, which is in his hands: but is 〈◊〉 , and careth not what manner of man he taketh, or else is 〈◊〉 , and wili have it himself: and hire a 〈◊◊〉 Lack latin, which shall say scruice: so that the people shaibs nothing edified: no doubt that patron shall make answer before God, for not doing of his duty. And loke how 〈◊〉 soever perish in that same parish because of lack of teaching, the patron is guilty of them: and he must make answer for them before god. Therefore it appeareth most manifestly, that patrōs may not follow frendships, or other affections: 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 and John, they were called from catchynge of fishes, to the catching of men: they had a calling, they ran not before they wer called. But we do not so, we order the mater as though God saw us not: and no dout there be some that think in their hearts: what? shall I tarry till god call me: then peradventure I shall never be called: and so I shall never get any thing. But these be unfaithful men, they consider not that God seeth us everywhere: In what corner soever we be, god seeth us, and can fetch us when it pleaseth him: that we should be officers, or be curates, or such like things. Therefore thou runner, tarry, til thou art called, run not before the time. John the Baptist that holy man, he would not take upon him, to come before he was bidden: Where was he? Mary in the wilderness: he made no suit, I warrant you, for any office, he tarried till god called him. For Luke saith: the word of the Lord came unto John, being in the wyldcrnes. It is no marvel that god fetched him out of the wildernese: for there is no cornar in the whole world where any man can hyde himself from his presence: therefore when he will have a man, he can call him, though he be hyd in cornars: for the prophet saith, Dcus in altis habitat, sed 〈◊〉 〈◊〉 , God dwelleth aloft; but yet he seeth those things which be here in the lowest partes of the carthe: he dwelleth in heaven, but for all that, he ouerseeth all the whole carthe, and what therein is. For though we were caste down in a deep pyt, or dongeon, as Hieremy the prophet was: yet for all that he can see us, he will not forgette us: for he looketh down upon those things that be below. Therefore let no man think in his heart, I must put myself forward, I must seek to bring myself alofte. No no, consider rather, that God 〈◊〉 thee, that he can bring thee alofte when it pleaseth him, when it is to the furtherance of his glory, and to the salvation of thy soul. John the Baptist made no suit for that office namely to be a preacher, and to baptyse y ^e people: yet for all that god sought him out, god called him there unto, god would have him in this office of preaching: So like wise Iosephe when he was in Egypt, sold of his own brethren, where he served with a great man, a great officer he was, Potiphar was his name: Now when he had been a while with him, his 〈◊〉 percetuyng his beauty, cast her love upon him, and so would have him to be naught with her: but Joseph being a man that seared god, would not follow her, but rather 〈◊〉 her beastly lusts, ran his ways, and left his cloke behind him. And so 〈◊◊〉 thorough false accusations, he was cast into prison. Thynks ye now that god saw him not? yes yes, he saw him, though he was in the dark prison, yet he saw him. For when it seemed him good, he brought him out again of the prison, and made him lord and ruler over all Egypt: though he lay in a dongeon, though he could make no suit for his 〈◊〉 , yet god when it pleased him could call him thereunto. Therefore let us learn here, by the ensaumple of this good Josephe: let us learn I say, that when we be meet, and that God will have us to bear offices, he will call us thereunto by law full means, by his magistrates: he will not forgette us: for he seeth us in every corner, he can pycke us out when it is his will and pleasure.

Moses that great friend of God, what was his occupation Mary he was a shepharde, he kept his fathers in law sheep: and though he was in a great wyldernesse, where there was nobody about him, yet it pleased GOD to call him, and to make him a captain over his people Israel. And this Moses was very loath to go, to take such a great charge upon him: yet at the length he went, because it was the calling of god. Therefore let us follow this ensaumple of Moses, let us not take in hand any office, except we be called thereunto of GOD, except we have a lawful calling. Oure Savior commandeth his disciples, and also us, that we shall pray unto God, that he will send laborers into his harvest: that is to say, that he will send preachers. Whereby it appeareth, that our Savior would that no person should take upon him that office, except he be sent of god, except god call him thereunto.

Kynge Saul though he was a wicked man in his ende, yet he was made a great hinge of god: for what was his father: No very great man I tell you, and Saul his son went to seek his fathers affes, and so by chance because he could not find the asses he came to the Prophet Samuel, which by and by, before he departed from him, annointed him to be king over Israel, GOD commanding him so to do. Now this Saul he sceketh not for it, it came never in his heart to think that he should be king: in so much that he 〈◊〉 himself when Samuel would prclaime him king, before the whole congregation: yet for all that, he could not hyde himself so, but GOD spyeth him out, and so finally brought him to the kingdom.

Here ye see moste manifestly that whanne GOD will have a thing to be done, he can synde such means, whereby it must needs be done. Wherefore should now any of us go about to thrust theymselues into offices wyithoute the calling of GOD? And no doubt they that 〈◊〉 so, they show theymselues to have no saith in GOD at all, they trust not GOD, they think they shall bring all matters to pass by 〈◊◊〉 own power and wyttes: but it is seen that such fellows speed ever ill, that will take in hand to 〈◊〉 them selves without any lawful calling. David that 〈◊〉 man & holy 〈◊〉 of god, what was he? Mary a keeper of sheep: he thought not that he should be king, till he was called there 〈◊〉 of god. But I pray 〈◊〉 what was Jonah the Prophet? was he not in the bottom of the great sea, in the belly of a great and horrible whale? what happened unto him? saw not god 〈◊◊〉 , 〈◊〉 , he saw him, he had not forgotten him: he called him out again: and so sedeth 〈◊〉 to 〈◊〉 to preach unto them, and teache them penance, to leave their sinful life. Now god would have him to that 〈◊〉 , therefore he cal 〈◊〉 him, and was able to do it, 〈◊〉 he lay even in the hor rible fishes 〈◊〉 . Now therefore let us well 〈◊〉 this, that when god will have a man to bear an 〈◊〉 he can and is able to fetch him, wheresoever he be: and that man that is so called of god to any office, no doubt god will work with him: he will prosper all his doings, he will 〈◊◊〉 from all his enemies, he will not let him perish. 〈◊〉 and if any man take in 〈◊〉 an office whereunto he is not called: no dout that 〈◊◊〉 have no good luck, god will not prosper him. And not only that, but he will 〈◊〉 punish that 〈◊〉 that will take in hand an 〈◊〉 whereunto he is not called of god: which 〈◊◊〉 , or 〈◊〉 about to promote himself. As we have an example in the boke of y ^t Numbers, that when 〈◊〉 , Dathan, and Abyram, would not be content with their vocation whereunto thei were called of GOD, but would 〈◊〉 higher, and promote themselves: what happened? The ground clave asonder, and swallowed them up, with wife and children and all that they had: this was their ende, this reward they had for their ambition. Whereby it appeareth, that GOD will that every man shall keep himself in his vocation, til he be further called of god. We read further in the books of the kings, that when David would bring in the ark of GOD into his city, as they were going with it, there was one 〈◊◊〉 name: he fearing lease the ark should fall, because the 〈◊〉 stumbled, went and held it up with his hands: which was against his 〈◊〉 : for he was not appointed 〈◊〉 : for it 〈◊〉 the office of the Levites to 〈◊〉 the Ark, nobody 〈◊〉 should come 〈◊〉 unto it: Now what happened? God stroke him by and by to death: because he toke upon him an 〈◊〉 , unto which he was not called: yet after man's reason, 〈◊〉 Oza had done a good work, in keeping the ark from 〈◊〉 : but what then? God will that his order shall be kept, which he hath appointed in his word. Further we read in the Bible of a king which was called 〈◊〉 , which would take upon him the office of a priest, to offer incenses unto the Lord, whereunto he was not called of god: but would do it of his own 〈◊〉 will, would promote himself to the office of the high priest, being not called of god thereunto. But what 〈◊〉 ? Now 〈◊〉 he? what 〈◊〉 had hefor so 〈◊〉 ? 〈◊〉 he was yet about it, the Lord smote him by and by with leprosy: and so this great king endured a lepre all the days of his life. These be ensamples now which should make us afraid, if we had any fear of God in our hearts, to promote our selves. And we should learn here to beware of that pestilent poison of ambition: which poison, (which ambition I say) hath be the cause of the perishyng of many a man: for this ambition is the most 〈◊〉 thing that can be in the world: 〈◊〉 an 〈◊〉 man is able to 〈◊〉 & disturb a whole common wealth: As it most plainly appeared by the Rhodians, which Rhodians at our time wer very myghtie, and of great estimation thorough all the world. Now what was their destruction? Mary ambition: through ambition, this myghtie 〈◊〉 of the Rhodes was 〈◊〉 , & came into the hands of the Lurks. For the Chronicle she 〈◊〉 , that before their destruction, whan all things were well yet, the 〈◊〉 of Rhodes died. Now there was 〈◊〉 called Andrew 〈◊〉 , a Portingale he desired to be 〈◊〉 : he was an ambitious man, he went about to promote 〈◊〉 , before he was 〈◊〉 of god: But for all that, he 〈◊〉 his purpose, so that he was not chosen: For there was one chosen whom 〈◊〉 Philip de Uyllers. but what doth this Andrew, because 〈◊〉 could not bring his purpose to pass, he sendeth letters to the great Lurke, signifying that when he would come, he would help him to get the yland, which afterward he 〈◊〉 but yet it cost 〈◊〉 his life, for his treason was 〈◊〉 , and so he received a reward according unto his 〈◊〉 .

So ye may perceue by this ensample which was done in our time, how 〈◊〉 a thing this ambition is: for no dout where there is ambition, there is 〈◊〉 , where there is division, there followeth desolation, and so finally destruction: even according unto our Saviors, saying: Euerye kingdom divided 〈◊〉 it self, shall be brought to naught, and every city or house druided against it self, shall not stand. &c.

Well Andrew, Peter, James, and John, were not ambitiouse, they 〈◊〉 their calling: so I would wish that every man would follow their ensamples: and tarry for their vocati on: and not thrust themselves in, till they be called of God. For no dout vocation hath no fellow, for he that 〈◊〉 by the calling of god to an office, he may be sure that his adversaries shall not 〈◊〉 against him, as longe as he doth the 〈◊〉 of his calling. An ensample we have in our 〈◊〉 , he was sent from god into this world, to teach us the way to heaven. Now in what peryl & danger was he: as long as he was here? when he began to preach at Nazareth amongst his kynsfolkes, he displeased them so that they went & toke him, and were minded to cast him headlong from the rock, whereupon their cities 〈◊〉 built: but when it came to the pointe, he went a way from amongst thē, because his hour was not come yet: he had not yet fulfilled or executed that office whereunto god hath sent him.

So likewise we read 〈◊〉 the 〈◊〉 John, that the Jews many a 〈◊〉 toke up stones to stone him, but they could not. And howe many 〈◊◊〉 they their men to take 〈◊〉 , yet for all that they could not prevail 〈◊〉 him: And these things are not written for Christ's sake, but for our 〈◊〉 , that we should learn thereby, that when we do diligently our 〈◊〉 whereunto god hath called us, then no 〈◊◊〉 enemies shall as little prevail against us as, they 〈◊〉 against Christ: for God will be as 〈◊〉 for us as he was for Christ. And this appeareth most mani festly in the Apostle Paul: I pray you in what 〈◊〉 and peril was he? how mighty and strong enemies had he, which toke in hand to ryd 〈◊〉 out of the way? yet for all that god delivered him: wherefor? Mary because Paul was called, and ordained of god to that office: and 〈◊〉 god 〈◊〉 delivered him out of all troubles, because Paul did according unto his calling.

Peter, when Herod that tirant had killed James with the sword, and caste him into prison, so that he thought he should die by and by, yet god delivered him wounderfullie: and no dout this is not written for Peters sake, but also to our comfort: so that we shall be sure, that when we follow our vocation, being lawfullye come by it, God will aid and 〈◊〉 us in all our troubles: whatsoever shall happen unto us, he will be present and help us. Therefore take this for a certain rule: that no man with following of his vocation, and doing his duty shall shorten his life: for it is not the following of our vocation that shall shorten our life.

We read in the gospel that when Christ 〈◊〉 unto his disciples, let us go up into Jury again: his disciples made answer unto him, saying: 〈◊〉 the Jews sought lately to stone thee, and wilt thou go thither again? Jesus answered, are there not 12. hours of the 〈◊〉 ? if a man walketh in the day, he 〈◊〉 not: but if a man walketh in the night he stumbleth, because there is no light in him.

With these words our Savior signifieth, that he that walketh in the day, that is to say, he that walketh truly and vprightlye in his vocation whereunto God hath called him, that man shall not stumble, he shall not shorten his life, till the xii. hour cometh: that is to say, till it pleaseth GOD to take him out of this world: he shall be sure that he shall not shorten his life in doing that thing which god hath appointed him to do. I pray god give unto us such hearts that we may be content to live in our calling, & not to gape further: And first we must walk in the general 〈◊〉 , and after y ^t when God calleth us, lcaue the general calling and follow the special: if we would walk so, we should be sure y ^t our enemy 〈◊〉 not preuayl against us: And though we die, yet our death shall be nothing else, but an entrance into everlasting life. Again, we shall be sure, that if we will follow our vocations, we shall lack nothing, we shall have 〈◊〉 things necessary to our bodily sustenāce. And this appeareth by many ensamples: when our sauionr 〈◊〉 out those 70. men before him to preach the gospel, having no 〈◊〉 in their purses, nor any thing whereupon to live: whan they came home again, he asked them, whether they had lacked anything: they said No. For they did as Christ had commanded unto them: therefore they lacked nothing: And so it followeth, that they that will follow their vocations shall lack nothing.

Jacob y ^t holy patriarch had a vocatiō to go into Mesopotamia: for his father and mother commanded him to do so: because thei feared least Esaü his brother should have killed him. Now when he went thither, he confessed that he had nothing but a staff upon his back: but following his calling God brought him again with great droues of all manner of cattle. These things are written for our sake, to make us lusty to follow our vocation, and to do as we are appointed of God to do. Further, when the people of Israel were in the wilderness, they had a vacation: for God commanded Moses to bring them out of Egypt: Now he brought them in the wilderness, where there was no corn nor anything to 〈◊〉 upon: what doth God the sendeth them bread from heaven rather then that they should lack, and water out of the rock. And this is written to our instruction. Therefore God saith: Non solo pane, Man shall not live by bread only, but by every word that proceedeth out of the mouthe of GOD. For whan so ever a man applieth that vocation, which GOD hath appointed for him: No doubt he shall not be disappointed of living, he shall have enough. Therefore our Savior Christ saithe: Querite primo regnum 〈◊〉 , & iustitiam eius, & caetera 〈◊〉 adiicientur vobis, Seek first the kingdom of god and his righteousness, and all the other things shall be ministered unto you: That is to say, let us live godly as he hath appointed unto us: as for other things, iacta super do 〈◊〉 . minum curam & 〈◊〉 . Caste thy care upon the lord, and he will make it, he will fynish all things, for he is able to make a good ende of all matters: therefore saith the Prophet: Timete dominum omnes sanctieius fear the lord all ye his saints, Non est inopia timentibus eum, they that fear the lord, they shall not come to any poverty. Alacke what a pytifull thing is it, that we will not beeleue these fatherly promises which god hath made unto us in his word? what a great sin is it to mistrust gods promises? for to mistrust his promises is as much as to make him a liar, when we will not believe him: every man hath his vocation, as these men here were fyshers, so every man hath his faculty wherein he was brought up: but and if there come a special vocation, then we must leave that vocation which we have 〈◊〉 before, and apply that whereunto we be called specially, 〈◊〉 these apostles did: they were fishers, but as sone as thei 〈◊〉 called to another vocation, they left their fishings. but ever remember that when we have a vocation we regard most above all the special points in the same, and see that 〈◊〉 do them rather than the accidents.

As for an ensample, unto great men god alloweth hunting and haukyng at sometimes: but it is not their chiefest duty whereunto God 〈◊〉 called them: for he would not that they should give themselves only to haukyng and hunting, and to do nothing elles: Do not so, but rather 〈◊〉 ought to consider the chiefest point then the accidents: haukyng and hunting is but an accessarye thing, but the chiefest thing to which God hath ordayued them, is to execute Justice, to see that the honor and glory of god, be set abroad, this is the chiefest point in their calling, and not haukyng and hunting, which is but an accident. So likewise a scruyng man may use shootyng or other pastymes: but if a serving man would do nothing elles but to shoot, setting aside his masters business, this man no 〈◊〉 should not do well: for a serving man's duty is to wait upon his master: and though he may shoot sometimes, yet his special and chiefest duty is to serve his master in his business.

Our savior went ones abroad, and by the way as he went, be said to one, Folow me: the fellow made answer, saying, let me first bury my father: our savior said unto him again, let the dead bury their dead, and come thou & fo low me. where our savior teacheth us, that when we have a special vocation, we shall forsake the general: for to burye fatherand mother is a godly deed, for god commanded to honor father and mother: yet when we have such a special calling as this man had, we must leave all other vocations: for our savior would rather have y ^e dead to bury the dead, thē that this man should forsake or set aside his vocation. But our spiritualty what do they? Mary some be occupied with worldly businesses, some be clearkes of the kitchine, surueigbers, or receivers: which no doubt is wicked, and they must make a heavy account for it. For their special calling is to fish, to preach the word of God, and to bring the people from ignorance unto the knowledge of gods word, this they ought to do. Abraham the Patriarke had a vocation when god called him out of his countree, this was a vocation. So likewise when god commandeth him to offer his son he was ready and willing to do it: for because god had commanded him, he made no excuses, but went and followed his vocation most diligently and earnestly. But this I would have you to note well, that they that hauebut general vocati ons, may not follow those which have special vocations. As whē we would follow the ensample of Abrahā, we may not. Abrahā had a special vocation of god to offer his son: therefore they that afterward followed the ensample of Abraham and burned their children, they did naughtly: for they had no commandment of god to do so. Phinehas that godly mā, seeing one of the great men of Israel do wickedly with a naughtye womā, went thither and killed them both, whilst they wer yet doing the act of lecherye. Now in so doing, he pleased god, and is highly commended of god for it: shall we now follow the ensample of Phinces? shall we kill a man by and by when he doth wickedly? No not so, we have no such commaū dement of god as Phinehas had: for he had a special calling, a secrete inspiration of god to do such a thing: we which have no such calling may not follow him, for we ought to kyl nobody, the magistrates shall redress all matters.

So to preach gods word it is a good thing, and god will have y ^t there shall be some which shall do it: but for all that a man may not take upon him to preach gods word except he be called unto it: when he doth it, he doth not well, though he have learning and wisdom to be a preacher, yet for all that he ought not to come himself without any lawful calling: for it was no doubt a good thing to keep the ark from falling, yet for all that Oza was stricken to death, because he toke in hand to medle with it without any commission.

We have a general vocation which is this, in sudore vultus tui vesceris pane tuo. In the sweat of thy face thou shalt eat thy bread, till thou be turned again into the ground, out of which thou wast taken. This text doth charge all us to labor, riche and poor, no man excepted, but he must labor that labor which god hath appointed for him to do: for god loveth not slothfulness he will have us to labor, to do our business: and upon the holy day he will have us to cease from bodily labor, but for all y ^t he will not have us to be idle, but to hear his word, to visit syeke folks and prisoners, these are holy days work, which god requireth of us: therefore we may not be let of those works with bodily labor: we must set aside bodily labor, & feed our souls vpō sodais, in heryng of gods most holy word, & in receiving his holy sacraments. So I say, labor is cōmasided unto us, unto everyone, no mā 〈◊〉 . Al Adames childrē ar bound to labor. For y ^t which was said unto Adā, is said like wise unto us to, & our savior himself teacheth us to labor whē he saith to Peter, duc in altū, lead thy boat into y ^e depe, & relaxarete ad capturā, & spread out thy net to catch. Here Christ commanded Peter to do his duty, to follow his occupatiō. Now he y ^t commanded Peter say ing cast out thy net: he cōmaūdeath also us, everyone in his estate to do y ^t business of his calling, he will have y ^t farmer to fo 〈◊〉 his trade, to till the ground, to sow, &c. & yet it is god y ^t giveth the increase of the labor. For we may not think as though we by our labor may get somewhat: No not 〈◊〉 , we must labor in deed, but we must pray him to send the increse: for except he bless our labor, no doubt we shall labor all in vain. The ordinary way whereby god sendeth us our food is labor, yet for all that we must not set our 〈◊◊〉 our labor, nor trust therein, but only hang upon 〈◊〉 is written, Egestatē operatur manus remissa, a hand that will not labor (saith scripture) shall come to 〈◊〉 . That is to say, that man or y ^t woman that will not labor, will not do the work of his vocatiō, shall not prosper in this world: but a diligent hand, a man that will labor, almighty god will send him 〈◊〉 , he shall have enough. So that certain it is, that we must labor: for S. Paul 〈◊〉 , qui non laborat, non 〈◊〉 , he that laboreth not, let him not eat. I would wish that this commandment of s. Paul were kept in England, that these idle lubbars that will not labor, that they should not eat 〈◊〉 there: For no doubt if they were served so, it would make them to apply their bodies to a better use then thei do. Saint Paul in the 2. Thes. Vltimo saith: we have herd say, y ^t there ar some which walk amongst you inordinatelye: working not at all, but being busy bodies. Thē that are such we command & exhort, by our lord Jesu Christ, that they work w ^t quietness & eat their own bread. In these words we may note two things, first that everyone of us ought to labor, & do the office of his calling. Secundarily we may note here, that a precher may speak by heresay: as S. Paul doth here. I spake unto you since I came into this country by here say. For I heard say, that there were some homelye thieves, some pyckers in this worshipful house, which no doubt is a miserable thing, that in such a house things should be so 〈◊〉 away: therefore I exhorted you at the same time to beware of it, and to make restitution. Now sense there were some of you which were offended with me, because I spake by hear say, thei said I slaūdred y ^t house in speaking so. But I tell you, that I slandered nobody at that time. I spake but only to the amendment of the guilty: and therefore the gyltlesse must give leave unto the preacher, to reprove syn and wickedness. For the preacher 〈◊〉 he reproveth syn, he sclandereth not the gyltlesse: but he seeketh only the amendment of the gyltie. Therefore God saith by the prophet: Annuncia populo scelera illorum, Show unto the people their sins: therefore when such a thing is spoken, they that be giltlesse should be content, whan sin and wickedness is reproved. There is a common 〈◊〉 , that whan a horse is rubde on the galle, he will kick: whan a man casteth a stone amongst dogs, he that is hit will cry: So it is with such fellows too: belike they be guilty, because they can not suffer to be again said. I remember the Prophet Isaiah, in what manner of wise he reproved the syunes of the people, saying: Argentum tuum versum est in 〈◊〉 . Thy silver is turned into dross. So no doubt the fall of the money hath been here in England the undoing of many men. 〈◊〉 vinum tuum mixtū est aqua, And thy wine is mingled with water. Here the Prophet speaketh generally. And he goeth forth, saying: Principes tui. &c. Thy princes are wicked, and companions of thieves, they love rewards all together: as for the fatherless they help them not to right: neither will they let the widows cause come before thē. 〈◊〉 be fore words, spoken generally against all y ^e princes: where I doubt not but there were some good amon gest them: yet for all that the prophet slandereth them not: for he speaketh not against the good, but against the wicked, he meaneth not the giltlesse. For such a manner of speaking is used in the scripture, to speak by the universal: meaning a great number, but yet not all: only those that be guilty: there fore such manner of speaking is no slander. Therefore I said at the same time, as S. Paul saith to the Thessalonians, I hear say, that there be some amongst you that will not labor: So I said, I hear say, that there be some amongst you, which are given to pickyng and stealyng: and so I shown you the danger of it, and told you how you should make restitutiō secretly without anyopen shame: for it is no shame to forsake sin, and to come to godliness. For no dout restitution must be made either in effect, or affect: That is to say when thou art able then thou must make it in effect, when thou art not able, then thou must be forse for it in thy heart, and ask god forgiveness. This I told you at the same time where I slandered nobody: therefore I would wish that ye would expound my words now forwards, better then ye have hitherto.

Now to the matter again: when a man should ask this question, saying: we are all bound to work, for our livings: but I pray you by whom cometh the gain of our works: who giveth the increase of it: There be some people which think, that they bring all things to pass by their labor: they think they get their livings with their own hand work. Some again there be, which think that the increase of their labor cometh by the devil, that he increaseth and blesseth their labors. But think ye that anybody will say so, that his increase cometh by the devil: No I warrant you, they will not say so, with their mouth: yet for all that, their conversation and living showeth it to be so in deed with them. For all they that live of vsurye, they have their gains by the devil. So likewise all they that sell false wares, or sell by false wayght, or use any manner of falsehood, they be in the deuylles service, they have his livery: therefore they seek all their gains at his hands, thorough false and deceitful dealing. And so it appeareth that the devil is the increase of their gains. And no doubt the devil taketh upon him to be the lord over all things in earth: as it plainly appeareth by the gospel of Matthew, where he toke in hand to tempt Christ our savior, and brought him upon a high hill, where he shown unto him all the kingdoms of the world, saying: Haec omnia dabo tibi, si prostratus adoraueris me, Al these things I will give vn to thee, if thou wilt fall down & worship me. By these words it appeareth, that the devil beareth himself in hand to be lord and ruler over the whole world: but in very deed he hath not so much as a goose fether by righte. Andyet for all that, he hath many children here upon earth, which hange upon him, and seek their increaso by him thorough falsehood and deceit. Therefore such worldlings have a common saying amongst them, they say when a man will be rich, he must set his soul behind the door: that is to say, he must use falsehood and deceit. And therefore I fear me there be many thousands in the world which set their souls behind the doors. The merchaunte commonly in every city doth teache his prentise to sell false wares. So that a man may say to all cities as Isaiah saith to Jerusalem: Argentum tuum versum est in scoriam, thy silver is turned in dross, thy ware is false, thou hast a delight in falsehood and deceit, thou gettest thy good per fas & nefas, by lauful and vnlauful mea nes: But the increase that the godly man hath, cometh of god, as the scripture saith: Benedictio dei facit diuitem, The blessing of god maketh rich. Now there be some that will say, if the blessing or the increase rome not of my labor, then I will not labor at all. I will tarry till god sendeth me my food, for he is able to feed me without my labor or travel. No, we must labor, for so are we commanded to do, but we must look for the increase at gods hands: like as Peter did, he labored the whole night, yet he toke nothing at all till Christ came. And yet this is not a certain rule, he that much laboreth shall have much. For though a man labor much, yet for all that he shall have no more then god hath appointed him to have: for even as it pleaseth GOD, so he shall have, Nam domini est terra & plenitudo eius, For the earth is the Lord's, and all that is therein: and when we have much, then we are accountable. For much, for no doubt we must make a reckenyng for that which we receius at gods hands.

Now to make an ende, I desire you let us consider our general vocation, that is to say let us labor, everyone in that estate wherein GOD hath set him, and as for the increase, let us look for it at gods hands: and let us be content with that which GOD shall send us: For he knoweth what is best for us, if we have Victum & vestitum, meat and drink, and clothing, let us be content withal. For we can not tell when good man death will comme and make an ende of all together.

And if we have special vocations, let us set aside the general, and apply the special points of our vocation, rather then the accidents: and let us labor in our calling, and yet not think to get any thing by it, but rather trust in God, and seek the increase at his hands: let us look for his benediction, then it shall go well with us: but above all things beware of falsehood, for with falsehood we serve the devil. But as I told you before, I fear me the devil hath a great num ber of servants in England.

The almighty god grant us grace to live so here in this world, and to apply our business in such wise, that he may be glorified amongst us: so that we may finallye come to that felicity which he hath prepared for us.

The viii. Sermon made by Master Doctor Latimer. Luke. 21.

ANd there shall be signs in the Son and in the Moon, and in the Stars, & in the earth, the people shall be at their wits ende, thorough dispair, the sea and the water shall roar, and men's hearts shall fail them for fear, and 〈◊〉 after those things which shall come on the earth. For the powers of heaven shall move, and then shall they see the Son of man come in a cloud with power and great glory: when these things begin to come to pass: then loke up and lift up your heads, for your redemption draweth nere.

This Gospel is red this day in the church, and it shall be for our lesson: It is taken out of the 21. cap. of Luke: and it maketh mention of the glorious coming of our Savior Christ, how and in what manner of form he shall come: for as the scripture witnesseth, we shall all come before the judge meant of Christ, and there receive everyone according unto his deserts: after his works he shall be rewarded of Christ, which shall be at that time their judge: and there shall be signs and tokens before his glorious and fearful coming. For then he shall come to 〈◊〉 : his first coming into this world was to suffer his pain full passion, and so deliver mankind out of the bondage and 〈◊〉 of the devil. But when he cometh again, he will come of another manner of wise, then he did the first time. For he will come with great power and might, with the 〈◊〉 of heaven, with all the aungelles of god, and so sytte at the audit and judge all men. And this is moste certain that he will come, but we cannot tell when or at what time his 〈◊〉 shall be. For the day of his coming is hidden from us, to that ende that we should be redye at all times. Therefore I desire you for gods sake make you 〈◊〉 , put not of your preparation. For seeing that we be certain that danger and peril shall come upon us, all they that be wise and godly will prepare themselves, least they be taken suddenly unawares or unready. And therefore I say, this day is hidden from us, to the intent that we ever should be ready. For if we should know the day or the hour at what time he would come: No doubt we would be careless, we would take our pleasure as longe as we might, till at such time as we should depart. And therefore lease we should be made careless, this day is hidden from us. For the Aungelles of GOD theymselues know not the hour or momente of this great and fearful day. Neither did Christ himself know it, as he was man: but as he is God, he knoweth all things, nothing can be hid from him: as he saith himself, Pater commonstrat mihi omnia, The father showeth me all things: therefore his knowledge is infinite, elles he were not very God. But as concerning his manhood, he knew not that time: for he was a very natural man (sin excepted:) therefore like as he was content to suffer heat and cold, to be wearye and hungrye, like as he was content to suffer such things: so he was content, as concerning his manheade to be ignorant of that day. He had perfect knowledge to do his fathers commission, to instruct us, and teache us the way to heaven: but it was not his commission to tell us the hour of this day. Therefore he knew not this day, to tell us of it any thing, as concerning when it should be. For as far forth as ignorancye is a painful thing unto man, so far forth he was content to be ignorant, like as he did suffer other things.

I will rather spend the time in exhorting you to make re die against that day, to prepare yourselves, then 〈◊〉 recyte or expound the signs thereof, which shall go before this fearful day.

And there shall be signs in the 〈◊〉 and Moon: There be some learned men which expound those tokens of the 〈◊〉 of Jerusalem: but that is not the matter, if thei have gone before the destruction of Jerusalem: then they have gone before the ende of the world, & so admonish us to make ready, to leave sin, least we be taken with it.

As touching the Jews, our savior Christ wept over them, and threatened them, what should come upon them because they dispysed him, and would not receive gods holy word, and leave their sins: like as we do, which take our pleasure, care little for him or his word: we cannot suffer when our faults are told us, we repyne and grudge at it, like as y ^t Jews did. Therefore our savior knowing what should come upon them, wept over the city, prophesying y ^t it should so be destroyed, that one stone should not be left upon another: and so it came to pass according unto his 〈◊〉 . for Titus the son of Uespasian, which was Emperor at that time, destroyed that same city Jerusalem utterly, like a fourtye years after the death of our savior Christ. But wherefore were they so destroyed? because they would not believe the sayings of our fauiour Christ: they would take their pleasures, they would follow their forefathers (as our papists are wont to say.) When they cannot defend them selves with Scripture, then they will defend them selves with the ignorauncye of their forefathers: much like unto the Jews, which could not away with the doctrine of our Savior, because it was disagreyng from the customs and traditions of their forefathers. But what happened? their destruction fell upon them before they perceived it, & destroyed the most paete of them full miserably god knoweth: and not only that, but as the story doth show, they that were left and not brought to destruction, were so 〈◊〉 handled, and so despised amongst all men, that thirty were sold for a penye: and so by that means they were scattered throughout all the world: and in every country where they came, they were made slaves and Tributaries: and shall be so til to the ende of the world. for Scripture saith: Jerusalem calcabitur a gentibus, donec implebuntur tempora 〈◊〉 , Jerusalem shall be trodden under the feet, till the times of the gentiles be fulfilled. By this prophecy is signified, that the Jews never shall come together again, to inhabit Jerusalem and Iurye, and to bear rule there, as they have done: for by this word (calcabitur) is signified as much, as it shall be inhabited it shall be under the dominion of the gentyles. Now which are gentiles? Answer, all the people in the whole world are gentiles, be it whatsoever they will, except the Jews: all other are gentiles: We Englishmē are gentiles, so likewise the Frenchmē. Dutchmen, and other nations, all are gentiles: Now the Prophet saith, that Jerusalem shall not be inhabited Donec implebuntur tempora gentium, till the times of the gentyles be fulfilled, that is to say, till all they are come into the world which are appointed of god to come: that is to say, they shall never come together aḡayn, till to the ende of the world. Wherefore? because they were 〈◊〉 that they would not be ruled by gods moste holy word, but despised it, and lived according unto their own phantasies and vanities. Lyke as we do now adays, the moste part of us. Therefore we may reckon that it shall go with us one day like as it went with them, which are made now outecastes of the whole world: every man despiseth them, and regardeth them for nothing: for they have no dominion more, no king nor ruler, no cities nor pollicye.

And though Jerusalem be built again, yet the Jews shall have it no more, they shall never have dominion over it, but the gentyles, they shall have it: it shall be in their hands: And this is the meaning of this pro phecye against the Jews, and this God hath performed hitherto: for the Jews have many times attempted to build it again, yet for all that they were not able to bring it to pass: for gods word will not nor cannot be falsifyed, for the wrath of GOD hangeth upon their beads, because of their wickedness wherewith they baue provoked God. Further you must understand that not only Jews were at Jerusalem, but they were scattered throughout all the world: in every country were some, and therefore they were not all destroyed when Jerusalem was destroyed: but for all that they were cursed in the sight of god: so that they should not inhabit anymore that city.

We read in stories, that in the days of the Emperor Adzian, the Jews gathered themselves together out of all cities a wonderful number of men, all the Jews which could be gotten, to the intent that they might get Jerusalem again, which Jerusalem was at that time in the Emperors hands: and therefore they made great preparations to have it again, but what doth the Emperor, he gathered together a great and strong heste and made against 〈◊〉 , and in the ende scattered them: so that they were without any hope afterward to recover that city again: after which things, the Emperor made a proclamation that not one Jewe should come into the city neither to bye or to sell: yea and further more, to the intent that they should be without any hope of recouerye, he changed the name of the city, and called it 〈◊〉 . So that by the story it moste manifestly appeareth that the word of GOD cannot be falsified by any power or cunnynge: for though they had a strong and mighty hoaste: yet for all that God which is the ruler of all things confounded them, so that they could bring nothing to pass after their minds, as they would have it: but rather were banished further from the city: for they were in worse case after this fighting, then they had been before, for they had an access unto the city before, which liberty afterward they lost.

After that in Julianus the Emperors time, which Emperor was an Apostate, for he had been a Christian: and after he came to be Emperor, he forsook the Christian faith and all goodness and godliness: and not only that but he did all that he could to vanquishe and pul down Christ's true religion: and therefore he went about to set up the Jews again, and gave them liberties to gather themselves together, and to return again to Jerusalem: and not only gave them this liberty, but also he helped them with all manner of thing, that they might bring to pass their purpose: & so upon that the Jews gathered themselves together in an infinite num ber of people, and went to Jerusalem: and so began to make preparations for the building of the temple, and so finallye laid the foundation. The story saith, that this host of the Jews was a wonderful rich host: for their mattockes, & spades, and y ^e other instruments, which they occupied to the building of the temple, were made of fine silver. So these Jews had the Emperors favor, his aide and help, they were rich and able to set up their kingdom again: and so falsifye the word of god after man's reason: for they lacked no worldly things. But what doth God? when he saw that no man would withstand them, to verify his word, he sendeth a wind, a strong hurlyng wynd, which blue away all their provisions, which was made for the building of the temple, all the sand and mortar and such like things, which men use in such buildings: and after that, there came such an earthquake, that they were almost out of their wits. And this was not enough, but there came also fire & burned by all their works: and so finally they wer scattered again one from another. So by these stories, it manifestly appeareth, that no man's power is able to stand against god, or to disapoint him of his purposes: for Christ our Savior had told them, that they should never come to their rule again. And so his words are verified till this day, and shall be still to the worlds ende: for he saith, Coelum & terra peribunt verba autem meum non peribit, heaven and earth shall perish, but my word shall endure forever. A man would think that there were nothing so durable as heaven & earth is: yet for all that, they shall rather perish, then that the word of god should be falsified. And this appeared in the Jews, which though they had the aid & help of this great emperor, & the mighty power of this world: yet for all that they brought nothing to pass at all, for god was able to confound them: and so no doubt he will confound all his enemies, till the end of the world: for he is as able to verify his words now as he was then. I would have you to consider well the causes wherefor they were caste away from God, and were made a mockyng stock unto the whole world. wherefor I say? Mary for their wicked and sinful lives. Seyng then that they were cast out of their 〈◊〉 , it shall be meet for us to take heed. For no doubt this is written, for our instruction, to give us warning, as the Epistie which is red of this day 〈◊〉 us. Now god hath fulfilled his word as touching y ^t destruction of Jerusalem: he hath made true his word of wrath, think ye not y ^t he will fulfyl his word of mercy to? yes no doubt ye may be sure of it, that he which promised that if we believe in Christ, we shall be saved: he will as well erecute and bring to pass that word, as he hath brought to pass the word of his wrath and indignation over the Jews. The temple which was at Jerusalem was called the temple of god, the people was gods people, but when they would not come unto him, and live according as he would have them to live, he caste them away, and utterly destroyed their dominions and kingdoms, and made them slaves and bondmen forever. And no doubt this is written for our instruction and warning: for no doubt when we follow them in their wickedness, despise gods word, regard it as nothing, but live rather according unto our phantasies and appetites, than after his word: No doubt we shall receive like reward with thē. And though god tarry long, yet it shall be to our greater destruction: for his longanimity and longe taryeng for our amendment, shall increase, augment, and make greater our punishments and 〈◊〉 . But if we will leave sin and wickedness, and study to live according unto his will and commanndementes. No douts be will fulfill his promises which he hath made unto 〈◊〉 of everlasting life: for we baue his warrant in Scripture, therefore we ought not to doubt of it. for so he saith: Sic deus dilexit mundum, So entierly hath God loved the world that he sent his only be gotten son to that ende, that all that believe in him, should not perish, but have life everlasting. This is now a comfortable thing and a great promise, which GOD maketh unto the whole world. And no dout he is as able to fulfill that promise of grace, as he was able to fulfill his wrathful word against the Jews.

So likewise he saith: Viuo ego dicit domin, nolo mortem peccatoris sed vt conuertatur & viuat, As truly as I live (saith the Lord god) I will not the death of a sinner, but rather that he shall turn and live. It is not his pleasure when we be damned, therefore he sweareth an oth: we ought to believe him without an oath: yet to satisfy our minds and to the intent that we should believe him, and be the better assured of his good will towards us, he sweareth this oath. Now therefore if we will follow him and leave our wic ked living, convert and turn our selves unto him, be sory for that which is paste, & intend to antend our life now forward: if we do so, no doubt we shall live w ^t him everlastingly, world without ende. Therefore let everyone of us go in to his own heart, and when he fyndeth that he hath brne a wicked man, an yrefull man, a couetuous or a slouthefull man: let him repent and be sorry for it. And take a good purpose to leave that same sin, where in he hath lain before. Lette us not do as the Jews did, which were styfnecked, they would not leave their sins, they had a pleasure in the same, they would follow their old traditions, refusyng the word of GOD: therefore their destruction came worthelye upon them. And therefore (I say) let us not follow them, lease we receive such a reward as they had, lease everlasting destruction come `upon us, and so we be caste out of the favor of god, and finally lost world without ende.

And there shall be signs in the Sun and in the Mosne & in the Stars, & in the earth. There be some which think y ^t there shall be great Eclipses against the course of nature, & ye know that 〈◊〉 hath been great things seen in the Element diuerg 〈◊〉 . Sometymes men have seen a rynge about the Sun: sometimes there hath been seen 〈◊〉 sons at ones: and such like things, hath 〈◊〉 seen in times past: which no dout signified that this 〈◊〉 day is not far of, in which Christ will come with his heavenly 〈◊〉 , to judge and reward everyone of us, according unto his descrtes. And the people shall be at their wits 〈◊〉 through despair, men 〈◊〉 wonderful fearful: they shall pyne away for fear: and no dout these shall be good men, which shall be thus troubled, with such a fear of this day: for you know the worldlyn 〈◊〉 care not for that day: yea they will scant believe that there shall be such a day, that there shall be another world or at the least way, they would not 〈◊〉 that 〈◊〉 should be another world: therefore they shall be godly men which 〈◊〉 so used, to be 〈◊〉 unto the world. And no doubt there hath been here in England many already, which have been so vexed and tormoyled with such fear. That same master Bylney which was burnt here in England, for gods word sake, was induced and persuaded by his friends to bear a fagotte at the time when the Cardinal was 〈◊〉 , and bare the swynge. Now 〈◊〉 that same Bylney cam to 〈◊〉 again, a whole yere after he was in such an anguish and agony, so that nothing did him good, neither eating nor 〈◊〉 king, nor any other communication of gods word. For he thought that all the whole scriptures were against him, 〈◊〉 sounded to his condemnation. So that I many a time 〈◊〉 with him (for I was fannliarly acquainted with him) But all things whatsoever any man could allege to his comfort, seemed unto him to make against him: yet for all that, afterwards he came again, god endued him with such strength and perfectness of faith, that he not only confessed his faith, the gospel of our Saniour Jesus Christ: but also suffered his body to be burnt for that same Gospels sake, which we now preach in England. 〈◊〉 Luther that wonderful instrumet of god, through whō god hath opened the light of his holy word unto the world, which was a long 〈◊◊〉 in 〈◊〉 , and neglected: he writeth of himself that he hath been sometymcs in such an agony of the spirit, that he felt nothing but trembling and fearfulness. And I myself know two or three at this present hour, which be in this case. But as concerning the ungodly, 〈◊〉 say, 〈◊〉 & 〈◊〉 omnia, all things are well with them, they care for no more but for this world. Lyke as in the 〈◊〉 time, they were careless at all, they thought all things were cocksure, till at such time when the flood feil upon their heads. And so it is at this time with the ungodly too: they care not for this day of judgment, it grieveth them not, till it fall upon their heads one day.

It is said in scripture, that god leadeth into hell, and bringeth up 〈◊〉 : and so it is with such fearful men: for god doth cast them into hall, he hideth himself from them: but at the length he bringeth them out again, and 〈◊〉 thē with a constant saith: so that they may be sure of their salua tion and 〈◊〉 lyse. I knew ones a woman, that was 17. yere 〈◊〉 such an crercise and fear, but at the length she 〈◊◊〉 , and god endued her with a strong and steadfast faith in the ende. Therefore no dout these be warnynges where with the almighty God warneth us to make ready against that horrible and fearful day, which day no doubt is not far of. For the world was ordained of god to endure, (as scripture and all learned men agree) syre thousand years: Now of this number are gone; syue thousand five hundred 52. so that there is left only four hundred and fifty lacking two: And this is but a little time: and yet this time shall be shortened as scripture plainly witnesseth for the elects sake. So that peraduentare it may come in my days, as old as I am: or in our children's days. Therefore let us begin to 〈◊〉 and fight be times with sin: let us not set all our hearts and minds upon this world: for no doubt this day whensoever yt shall come, will be wonderful fearful unto all mankind, and specially unto the wicked. There will be great alterations at that date, there will be hurly burly: like as ye se in a man whan he dieth, what deformity appeareth, how he stretcheth out all his members: what a 〈◊〉 is there: so that all his body cometh out of frame: So will it be at this fearful horrible day: there will be such alterations of the earth, and the element, they will loose their former nature and be endued with another nature.

And then shall they see the 〈◊〉 of man come in a cloud with power and great glory. Certain it is, that he shall 〈◊〉 to judge, but we cannot tell the time when he will come: therefore seeing that he will come, let us make redye, lest be find us unprepared. And take this for a rule, that as he findeth us, so he shall judge us. Sainte Paul to the Thessalonians: when he speaketh of the resurrection of the good saith, that at the same day the trumpet shall blow, and all shall rise which died since the world began, than they y ^t shall be found alyus 〈◊〉 the earth shall be changed sodêly, and shall be rapte up into the air, and so meet Christ our sa uior. All those (I say) that be content to strive and fight with sin, that will not be ruled by sin. These (I say) shall of such wise be taken up in the air and meet with Christ, and so shall come down with him again: but as for the other sort which be wicked, and have a delight in wickedness, & will not leave it, but rather go forwards in all 〈◊〉 , they shall be lefts upon the earth with the deuylles, until they be judged: and after that they have received their sentence, they shall go to hell with the devil, and all his aungelles, and there be punished for their sins in hellish fire, world without end, for so it is written, Vermis corum nonemoritur, Theyr worm dieth not.

The Sun shall be darkened and the Moon shall not give her light: ye shall not take these words so, as though the Sun and Moon should be obscured or darkened, their light being taken from them. But it is to be understand, that though rough the brightness of his glory they shall be obscured and darkened. The Sun no doubt will shine, but her light shall not be seen, because of the bryghtnes of his glory: like as when ye set a burning candell in the Sun the 〈◊〉 burneth in deed, but her light is not seen, because of the bryghtnes of the sun. So it will be at that time, with the Sun: for though she be the bryghtest and clearest creature above all others, yet for all that Christ with his glory and 〈◊〉 will obscure her: for his light that he shall bring with him, shall be so bright, that the other shall not be seen. And this his coming shall be wonderful comfortable and joyful unto them which are prepared or chosen to everlasting life: Unto them (I say) that be content to leave their sins and wickedness here in this world, and live conformable to god and his holy word: which are not proud or stout: not covetous, or whoremongers: or if they have ben so, they will leave it, and do no more so: they are sorry for it, from the bottom of their hearts. Item they that for sake all manner of falsehod, of 〈◊〉 , and all manner of vices, as gluttony, lecherie, swearing. They (I say) that 〈◊〉 content to wrestle with sin, they shall 〈◊〉 at that time and be merry beyond all measure. And this is the thing wherefore all godly and faithful people pray in this petition, Adueniat regnum tuum, Thy kingdom come: they desire of God the almighty, that his kingdom (that is to say) the last day may come, that they may be ones delivered from their sins, and live with him euerlastyngly world without end. As for the other part, this shall be a heavy and fearful coming unto them, that intend not to leave their sins & 〈◊〉 : but rather will take their pleasures here in this 〈◊〉 : it shall be a heinous sentence unto them, when he shall say unto them: Ite 〈◊〉 in ignem 〈◊〉 , Go 〈◊〉 cursed into everlasting 〈◊〉 , which is prepared for the devil and all his angels, get you hence from me: for ye might have ben saved, but ye would not: ye despised my words and commandments: ye regarded more your own pleasure, than that which I had commanded you. Hense therefore get you hence to the devil and all his aungelles, after whose will and commandments ye have lived, his reward therefore ye shall have.

Of such manner Christ our Savior will talk with the ungodly, and in the end send them to everlasting damnati on. And this shall be an heause burden for them: and though they can cloke and hide their sins in this world, yet for all that god will open their wickedness and filthy 〈◊〉 at that 〈◊〉 : where all the world shall know it, and where they shall not be able to hyde themselves or their sins. This 〈◊〉 will be like unto a parliament: ye know when things are amiss in a realm, or out of order, all they that be good hearted, that love godliness, they wish for a parliament: these would fain have that all the rulers of the realm should come together, and bring all things in good order agayns. For ye know that parliamentes are kept only for this purpose, that things which be amiss may 〈◊〉 amended: and 〈◊〉 it will be at this last day, at this general parliament, where god himself with all his heavenly power will be present, & oversee all things, and hear all causes, so that nothing shall escape him: for than all these things which the devil 〈◊〉 brought out of order, they shall be amended: and the devil shall not be able afterward to corrupt them any further, but all things shall be well forever: Let us therefore ever have in fresh remembrance this day, that it will be a heuy day unto them that be wicked: And again, a joyful pleasant day unto them y ^t 〈◊〉 no delight in wickedness. Therefore Christ saith, 〈◊〉 capita vestra. 〈◊〉 ye see these things, than hold up your heads, that is to say, be merye and rejoice: for ye know when we be merrily disposed we hold up our heads, and laughe. So Christ 〈◊〉 us to hold 〈◊〉 our he des: that is to say, to be merry: for our redemption is come near. So Christ comforteth us, and maketh us to hold 〈◊〉 our heads for our redemption is come nearer then it was before. What? 〈◊◊〉 not redeemed us before by his death and passion? 〈◊〉 chanceth it then that our redempti on is come nearer: Mary Christ hath redeemed us before in 〈◊〉 by his death and passion: yet it appeareth not unto us 〈◊〉 it is that shall be saved or damned? for we see the good and the bad bear both the name of Christians: good and bad, faithful and unfaithful, are baptized in the name of Christ: so likewise they 〈◊〉 to the communion, so that there is no great difference here in this world between the elect and reprobate: for the very unfaithful give alms, and do such out 〈◊〉 acts which seem unto us to be good, & be done with a good heart, when it is nothing less. So that I say, 〈◊〉 cannot tell as long as we be here in this world which 〈◊〉 elect and which not: but at the last day, than it shall appear who is he that 〈◊〉 saved, and again, who shall be damned. And therefore Christ saith, our redemption dralt 〈◊〉 necre, that is to say, it shall appear unto the whole world, that we be the children of god. Therefore his coming will be a glad and joyful coming unto the faithful: for they shall be the children of god, they shall be delivered and rydde out of all miseries and calamities. But the unfaithful shall 〈◊〉 to desperation at that day: they that take their pleasures here, they that remember not this day, they shall be condemned with the 〈◊〉 and unchangeable judgment of god. And they shall not 〈◊〉 any men of law, to go 〈◊〉 to defend or 〈◊〉 their causes. 〈◊〉 no, the men of law shall not be troubled at that day in defending of other men's causes: but rather they themselves shall be called to make an accompt for their doings: and there they shall be judged, so that they shall not be able to speak any thing against it: for their own 〈◊〉 and consc ences shall and will condomne them. And though this great and general day come not in our time, yet let us consider that we shall die: and that we have but a short time to live here in this world. And as we die so we shall rise again. If we die in the state of damnation we shall rise in that same 〈◊〉 : again if we die in the state of salvation, we shall rise again in that same estate, and come to everlasting 〈◊〉 , both soul and body. For if we die now in the 〈◊〉 of salvation, then at y ^t last generalday of judgment we shall hear this joyful sentence procedinge out of the mouth of our savior Christ, when he will say. Venite 〈◊〉 dicti patris 〈◊◊◊〉 paratum 〈◊〉 ab exordio mundi, Come ye blessed of my father, possess that kingdom which is prepared for you from the the beginning of the world. And though we have much misery here in this world, though it goeth hard with us, though we must 〈◊〉 in the brydell: yet for all that, we must be contence, for 〈◊〉 shall be sure of our deliverance, we shalts sure that our salvation is not far of. And no dout they that 〈◊◊〉 with sin, strive and fight with it, they shall have the assistance of god, he will help them: he will not forsake them, 〈◊〉 will strengthen them, so that they shall be able to live up rightlye: and though they shall not be able to fulfill the laws of god to the uttermost: yet for all that, god will take their doings in good parte, for Christ's his sons sake: in whose name all faithful people doth their good works, and so for 〈◊〉 sake they be acceptable unto god: and in the ende they shall be delivered out of all miseries and trou bless, and come to the bliss of everlasting joy and felicity.

I pray god that we may be of the mumber of those, which shall here this 〈◊〉 & most comfortable voice of Christ our savior when he will say, Venite benedicti patris. 〈◊〉 ye blessed of my father, possess the kingdom which is 〈◊〉 for you 〈◊〉 fore y ^t foūdatiō of the world was laid. There be a great mumber 〈◊〉 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 say the words with their lips, but they cannot tell what is the meaning of it: they speak it only with their tongue, which saying in deed is to no purpose. But that man or woman that saith these words (thy kingdom come) with a faithful heart, no doubt he desireth in very deed that God will comme to judgment, and amend all things in this world, to pul down Satan, that old serpent under our fete.

But there be a great number of us which be not 〈◊〉 . Some have lived in this world 50. years, some 60. yet for all that they be nothing prepared towards his coming: they think ever he will not come yet: but I tell you, that though his general coming be not yet: yet for all that be will come one day, and take us out of this world: and no doubt as he fyndeth us, so we shall have: if he 〈◊〉 us ready, and in the state of salvation, no doubt we shall be 〈◊〉 forever world without ende. Again, if he 〈◊〉 us in the state of damnation, we shall be damned world without ende: there is no 〈◊〉 , after we be ones past this world: no 〈◊〉 will help than, nor nothing that man is able to do for us. Therefore it is 〈◊〉 for everyone of us to take 〈◊〉 betymes: let us not 〈◊〉 to long with our amendment, least peraducnture we shall come to short: for no dout we 〈◊〉 rewarded according unto our deserts.

But there be some (and hath been a great number of us) which have trusted in masses and pilgrimages, in setting up 〈◊〉 , and such like 〈◊〉 : but I tell you, all this gear will not help, it is to no purpose: for if all y ^t masses which 〈◊〉 said in all 〈◊〉 sense the mass began: if all these masses (I say) were bestowed upon one man, to bring him out of the state of damnation, it were all to no purpose, and to no effect. Therefore let us not put our hope & trust in such 〈◊〉 : for if we do, no doubt we shall deceive our selves, Again there be some people which differ & delay their amēdmentes of life, 〈◊〉 such time as they shall die: thenne they take in hand to leave sin, when they are not able to do anymore: They will take their pleiures as long as 〈◊〉 be able to have 〈◊〉 . they think it be time enough to repent at the last hour, when they shall depart, and forsake this world.

Suche people doth very naughtely, and no doubt they be in a danger ous estate: for they are not sure whether they shall have at that same last time, gracc, or not, to repent and 〈◊◊〉 for their sins. Peradventure their hearts shall be so hardened in sin and 〈◊〉 , that they shall not be able to repent, or be sorry for their fauites. Therefore the best and surest 〈◊〉 is to repent betymes, while we have time, and to be sory for our wickedness, and to take an earnest mind and purpose to leave sin: when we do so, then no doubt we shall be taken up with Christ, and dwell with him in heaven everlastingly, in great honor and glory where we shall have such joy, which no tongue cā express, no eyes hath 〈◊〉 , nor ears hath heard y ^t inestimable felicities & 〈◊〉 which god hath laid up for his faithful. And like as our pleasure & joy shall be inestimable, if we reap̄t betymes, & leave sins: so like wise the 〈◊〉 of thē that will not leave sin, but ever go forward in 〈◊〉 , shall be inestimable & 〈◊〉 ble to, their pain shall be 〈◊〉 , & yet thei shall bear thē. Therefore let every man take hede how he spēdeath his tune, how he taketh his pleasure in this world, sor 〈◊〉 as y ^t general gret day shall be vncertai, so also our particular day: where we shall depart this world shall be 〈◊〉 , peradventure some of us shall die to 〈◊〉 or y ^t next day: therefore it shall be meet & 〈◊〉 for us to make ready, leste we be taken sodeinly unawares.

And then shall they see the son of man come in a cloud with power and great glory. Saint Paul to the Thessalonians setteth out the coming of Christ and our resurrection: but he speaketh in the same place only of the rysynge of the good and 〈◊〉 that shall be saved. But the holy Scripture in other places witnesseth, that the wicked shall rise to, and shall receive their sentence of Christ, and so go to hell, where they shall be punished world without ende. Now S. Paul's words be these. This say we unto you in the word of the Lord: that we which shall live and shall remain in the coming of the lord, shall not come be fore them which sleep. For the lord himself shall descend frō heaven with a shout, and the voice of the Archaungell and trompe of god, and the dead in Christ shall arise first: then we which shall live, 〈◊〉 we which shall remain, shall be caught up with them also in the clouds to meet the Lord in the 〈◊〉 , and so shall we ever be with the Lord. wherefor comfort yourselves one another with these words.

By these words of S. Paul it appeareth, that they which died in the beginning of the world shall be as soon by Christ as they which shall be alive here at the time of his coming. I would have you to note well the manner of speaking 〈◊〉 S. Paul useth he speaketh like as if the last day should have been come in his time. Now when S. Paul thought that this day should have been come in his time: how much more shall we think that it shall be in our time? For no dout he will come, and it is no longe thereunto, 〈◊〉 it appeareth by all scriptures which make mention of this day: it will come, but it shall come suddenly, unawares, as a thief in the night. For a thief when he intendeth a robbery, to rob a man's house, to 〈◊〉 up his 〈◊〉 , and take away his goods, he giveth him not warning, he letteth not the good man of the house know, at what time he intendeth to come: but rather he intendeth to 〈◊〉 such a time, that no man shall be ware of him. So no doubt this last day will come one day suddenly upon our heads, before we be ware of it, like as the fire fell down 〈◊◊〉 upon the 〈◊◊〉 for: they thought that all things were well, therefore they toke their pleasures, till at such time when the fire fell 〈◊〉 from heaven and burned them up all, with all their substance and goods.

So likewise as it happened unto the first world, which would not amende their lives, but followed their carnal 〈◊〉 , and appetites, god sent the flood upon their heads, and so 〈◊〉 them altogether. 〈◊〉 let us take 〈◊◊〉 this great day do fall upon us, like as the flood and the fire 〈◊〉 upon the first world, and upon the Sodomites.

Saint Jerome that holy man writeth in a place, that he thought ever he herd this trumpet of god and the archangell blow. I would wish that we would follow the ensaumple of 〈◊〉 in that point, that we would be so fearful least this day come upon us unawares.

And he shown them a 〈◊〉 , 〈◊〉 the fygge tree, and all the trees, whan they shute forth their buds, ye see and know of your 〈◊〉 selves y ^t summer is thā near at hand. So 〈◊〉 ye see the tokens which shall go before this fearful day, it is time to make redye. But here a man might ask a question, saying: I pray you wherein 〈◊〉 this preparation? how shall I make me redye? Aboute this matter hath ben great 〈◊〉 : for there hath ben an infinite number, and there be some 〈◊〉 at this time, which think that this readiness standeth in masses, in setting up candles, in going of pil grimage, and in such like 〈◊〉 : they thought to be made redye towards that day: and so to be made worthy to stand before the son of man, that is before our savior Christ. But I tell you this was not the right way to make ready. Christ our savior he showeth us how we shall make ready our selves, saying. Take heed to yourselves lease at any time your hearts be overcome with 〈◊〉 and drunkenness and cares of this world, and so this day come upon you unawares: for as a snare shall it come upon all them that dwell upon the 〈◊〉 of the whole world. 〈◊〉 ye therefore continually, and pray, that ye may 〈◊〉 all those things that shall come: and that you may stand before the son of man. Here Christ she weth wherein this preparation standeth 〈◊〉 in keeping our selves from superfluous eating and 〈◊〉 , and in watching and praying. For how cometh 〈◊〉 to pass that the whole world is so deceitful and false? Because every man would fain fare well, everyone loveth to have good 〈◊〉 and drink, and to go gaylye. And when they have not wherewith to get such things, then they fall to pyckyng, & stealyng, and to falsehood: and so 〈◊〉 their 〈◊〉 . But our savior he giveth us warning y ^t we shall 〈◊〉 and drink measurably, & soberly, everyone according to his estate and measure. 〈◊〉 we ought not to be careful for this life, we should labor and do our business diligently, everyone in that estate, in which god hath 〈◊〉 him, and let us trust in god, which no doubt will send us increase of our labor. Therefore Christ addeth, saying: Vigilate & 〈◊〉 , watch and pray, as whosay, be ever in a redines least ye be taken unawares: but those sluggardes which spend their time vainly in eating, and drinking, and sleping, they plese not god. for he commandeth us to watch, to be myndfull, to take 〈◊〉 to our 〈◊〉 , lest the devil, or the world, or our own flesh, get the victory over us. We are allowed to take 〈◊〉 natural sleep, for it is as necessary for us as 〈◊〉 and drink: and we please god as well in that same, as we please him when we take our food. but we must take 〈◊〉 , that we do it according as he hath appointed us: for like as he hath not ordained meat and drink, to y ^t ende y ^t we should play the glutton with it: so likewise the sleep is not 〈◊〉 , that we should give our selves to 〈◊〉 , or over much sleepyng: for no doubt when 〈◊〉 do so, we shall displease god most highly. For Christ saith not in vain, watch and pray. He would have us to be watchers, to have at all times in remembrance his coming: and to give our 〈◊〉 to prayer to that 〈◊〉 , that we may be able to stand before him at this great and fearful day. Meaning that we 〈◊〉 not trust in our selves but call unto God, saying: 〈◊〉 god almighty thou haste promised to come and 〈◊〉 the 〈◊〉 and the 〈◊〉 : 〈◊〉 beseech thee give us thy grace & 〈◊◊〉 , that 〈◊◊〉 live so according 〈◊〉 thy 〈◊〉 〈◊〉 : that when thou comest, thou 〈◊〉 not cause to bestow thy fearful anger, but rather thy loving kindness and 〈◊〉 upon us. So like wise when we go to bed, we should desire god that we 〈◊〉 not in the sleep of 〈◊〉 , and wickedness: but rather that we may leave 〈◊〉 , and follow his will and pleasure, that we be not led with the desires of this wicked world. Such an earnest mind we should have towards him, so watchful we should be. for I tell you it is not a tryfell matter, it is not a money matter: for our eternal salvation, and our damnation 〈◊〉 upon it. Our nature is to do all things that is possible for us, to get silver and gold: how much more then should 〈◊〉 endeavor our selves to make ready towards this day, when it shall not be a money matter, but a soul matter: for at that day it will appear most manifestly, who they are, that shall enjoy everlasting life: and who shall be 〈◊〉 into hell: Now as long as we be in this world, we have all one 〈◊〉 , we go all to the lords supper, we bear all the names of Christians: but then itwyll appear who are the right Christians, and again who are the Hypocrites or dissemblers.

Well I pray god grant us such hearts, that we may look diligently about us, & make redye against his fearful & joyful coming: fearful to them that delight in syn & wickedness, and will not leave them: & 〈◊〉 unto them that repent, forsake their sins, and believe in him: which no dout will come in great honor & glory, & will make all his faithful like unto him: and will say unto them that be chosen to everlasting life, Venite benedicti 〈◊〉 mei, Come ye blessed of my father, possess that 〈◊〉 which is prepared for you 〈◊〉 y ^t beginning of the world. Again to y ^t wicked 〈◊◊〉 not live according unto his will & pleasure, but follow their own appetites, he will say, Ite maledicti in ignem aeternum, Go ye cursed in to everlasting 〈◊〉 . O what a horrible thing will this be? to depart frō him which is the fountain of all goodness & mercy, w ^t out whō is no consolation, comfort, nor rest, but eter nal sorrow & 〈◊〉 death? for gods sake, I require you let us consider this, y ^t we may be amongst those which shall hear Venite, 〈◊〉 to me: that we may be amongst 〈◊〉 , which shall shall 〈◊〉 eternal life. And no doubt we shall be amongst them, if we will be content to leave 〈◊〉 and wickedness, 〈◊〉 strive with it, and let it not have the rule and governance over us: when we have done any man wrong, or have 〈◊◊〉 good from him wrongfully, if we 〈◊〉 content to restore it again: for no doubt restitution must be made, as I told you many a time before, Restitutionis famae & rerum sunt opera 〈◊〉 , Restitution of a man's good or his name must needs be made: for in that point agree all the writers new and old: they say that restitutions must needs be made either in effect, or affect. For this is a sure probation, that this mā or woman is not right sory for his sins, and 〈◊〉 , that is not content to make restitution when he hath taken away things vnlaufully against conscience from his neigh bour. Therefore he that is content to leave his sins, and to make restitution of such things which he hath taken away wrongfully from his neighbor: showeth himself to be a very 〈◊〉 man. So likewise they that live in sobernes abuse not the 〈◊〉 of god, but use them with thanks giving. Item he that liveth chastely keepeth himself from 〈◊〉 , and whan he feeleth that he hath not the gift of chastity, maryeth in the fear of god, according unto his ordinance, maketh ready for that day: and as concerning young folks, all y ^e writers agree, that with a mean 〈◊〉 young folk may live chaste, when they be well governed and ruled and kept from ydelnes: then it is no great matter for them to live chaste, as long as they be in growing: but such young persons must beware above all things of foul and filthy talks: for it is as S. Paul saith: Corrumpunt bonos mores colloquia praua, foul and filthy talks destroy good ma ners, good bringing up: and then again young folks must beware of over much eating and drinking, for S. 〈◊〉 saith: he that is a great drynker of wyne, saith he: I will never believe y ^t he is a chaste man: therefore 〈◊〉 young vnmaryed folk beware of drynkyng, and then again of idleness: for when the 〈◊〉 fyndeth them idle, it is done with them. they are soon overcome. Therefore let them ever 〈◊〉 well 〈◊〉 till they come to age, and then let them be married in the lord: for the scripture most highly praiseth marriage. S. Paul saith: Honorabile coniugium inter omnes, Marriage is honorable amongst all mē. Further, let us take hede of swearing. For we may not swear at all, and we may swear by nothing, but by god, by whom we may not swear, except it be a great urgent cause, except I be called thereunto by a magistrate: and when I am called so, then I must swear by nobody else, save only by god. Therefore they that are so used to swearing, do very naught: & no dout gods vengeance bangeth over their heads. for certain it is, that he which is a great swerer, is also a gret liar. But as I said before, they y ^e will leave such wickedness, and will live conformable unto gods word, and then believe in 〈◊〉 our savior, trust and believe to be cleansed from their sins, thorough his death and passion: no doubt they shall here this joyful sentence of Christ our savior. Com to me ye blessed of my father, possess y ^t king dom which is prepared for you frō 〈◊〉 beginning of y ^t world. We esteem it to be a great thing to have a kingdom in this world, to be a ruler, to be a lofte and bear the swynge: how much more then should we regard this kingdom, which Christ our savior offereth unto us, which kingdom will be an everlasting kingdom, where there shall be no end of joy and felicitye? therefore all they that will be content to follow our sauiors steppes, to suffer with him here in this world, and bear the cross after him, they shall reign with him in everlasting glory and honor. which grant us god the father son and holy ghost.

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

VUhen John being in prison heard the works of Christ he sent two of his disciples, and said unto him, art thou he that shall come, or do we loke for another: Jesus answe red and said unto them, go and show John again, what ye have 〈◊〉 and seen. &c.

This is red in the church this day, and it shall serve us this day for our 〈◊〉 .

It beginneth this, when John being in prison heard the works of Christ: and here is to be had in consideration, of whom he had heard these wonderful works which our savior did, for he could not hear it without a seller, somebody told him of it. The Cuangelist Luke in the 7. cap. doth show, how and by whom John the Baptist heard such things, which our savior Christ did: namely by his own disciples. For when our savior had raised up the widows soune, which was deadat Naine, the disciples of John came by and by, unto John their 〈◊〉 , and told him all things: name lie how Christ raised up that same young man, which had been dead already. And this is a thing to be mcruasled at, that John had so much liberty: that his disciples could come 〈◊〉 him, and speak with him: Herod the king being a cruel man, a 〈◊〉 king, a miscreaunte, a man of unbelief: No doubt it is a great matter that his disciples could have liberty to speak with him: for a man would think that no man should have been permitted to come nere him. For I know that in Christian 〈◊〉 , some being 〈◊〉 into prison for the 〈◊〉 , for gods words sake, have not been 〈◊〉 , that their friends should have come nere unto them: and here it appeareth moste manifestly that Christian princes have some times more cruelly and extremely used gods preachers, then the gentiles, y ^e heathen used their preachers sent unto them from God to teache them, they were more straightlye holden and more extremely handled then 〈◊〉 was: So we read likewise of S. Paul which was cast into prison at Rome 〈◊〉 that wicked and cruel tyrant the em 〈◊◊〉 : which Emperor though he was a cruel tyrant, a wicked man, and a venomous persecutor of gods church, and his holy word: yet for all that, Paul had liberty to speak with everyone that would come unto him, and commune with 〈◊〉 . So that there came unto him, which 〈◊〉 and 〈◊〉 might speak with him what they would: for s. Luke 〈◊〉 in the last chapter of the 〈◊〉 these words: And Paul 〈◊〉 two years full in his lodging, & 〈◊〉 all that came in unto him, preaching the kingdō of god, and teaching those things which concern the lord Jesus with all confidence, no mā forbidding him. Here by these words we may perceive, y ^t Paul had liberty to say his mind, and to commune w ^t his friends, he was not so straightly kept. But we see 〈◊〉 have had experience, that preachers which profess that same word, which Paul taught, are more straightly handled in Christian realms, then in 〈◊〉 past they wer, when y ^t rulers 〈◊〉 princes 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 ask what manner of works were these which our savior 〈◊〉 done in the presence of John's disciples, which by and by afterward 〈◊〉 and told their master of it, what special things had our savior 〈◊〉 . Answer: Luke the Evangelist she 〈◊〉 a gret & meruelous act which Christ our savior had done immediately as John's disciples came unto him. The sto ry is this: when Christ went into a city which is called Nain and many of his disciples following him, and much people: when he was come 〈◊〉 to the gate of the city, behold, there was a ded mā carried out which was y ^t only son of his mother 〈◊〉 she was a widow, 〈◊〉 much people of y ^t city went w ^t her: 〈◊〉 here you may note by the way, y ^t these citisens had their burying place w ^t out the city, which no dout is a laudable thing: and I do much marvel y ^t London being so rich a city hath not a burieng place without: for no dout it is an unwholesome thing to bury within y ^e city, specially at such a time when there be great sicknesses, so that many 〈◊〉 together, I think 〈◊◊〉 many a mā taketh his death in Paul's churchyard: 〈◊〉 this I speak of experience, for I myself when I have been there in some mornings to hear y ^t sermons, have felt such an ill faud red 〈◊〉 savor, that I was the worse for it a gret while after. And I think no less, but it be the occasion of much sick nes 〈◊〉 diseases: therefore the citisens of Nain had a good and laudable custom to bury the corses w ^t out y ^t city, which ensā ple we may 〈◊〉 . Now 〈◊〉 our savior saw this corse, 〈◊〉 the widow, which was now a miserable 〈◊〉 sorrowful womā, for she had lost first her husband, 〈◊〉 afterward her son, in whō she had all her hope and comfort in this world, him she had love no we: therefore she was sorrowful, and not without cause: But what doth our savior: Mary he comforted her, saying weep not. Here may all widows, which are destitute of come forte in this world, here (I say) they may learn to trust in Christ, and to seek aid and help by him. For no doubt, like as he hath comforted this miserable widow: so he will comfort and help all them that call upon him, in their need and necessity. For his hand is not abbreuiated, or his power diminished: he is as strong, as rich, & as mighty as ever he was: therefore let widows learn here to seek aid and help by him. Now, when he had comforted her with his words, he came nye, and touched the coffyne: and they that bare the cof fine 〈◊〉 still. And he said, A dolescens, tibi dico surge, young man, I say unto thee, arise. And he that was dead sat up, and began to speak. Now upon this there went such a rumour throughout all the countries, so that every mā merueiled at it. And Johns disciples went to their master & told him of it, what wonderful things he did. Note here, that when we hear, y ^t our savior is a doer of such wonderful su pernatural works, it shall be a wondrous great comfort unto us. For by this his deed, it appeared manifestly, that he is a master over death: and hath power to command him: so that death is in his dominion. For, to raise a man up, whom 〈◊◊〉 hath devoured already, is as much, as to command death. But I tell you, death is such an arrogant fellow, and so proud, yea and of so great might & strength, that he will give no man place, nor submit himself to any man, save only unto god: unto him he must obey and humble himself before his divine majesty. And therefore it appeareth here, that our savior is very god, because death, that stout fellow, must obey him: he is not able to withstandfor disobey his commandments: which is a most comfortable thing unto us, which believe in such a savior, which hath power over death. And therefore, if he hath power over death, then we shall be sure, that death shall or cannot hurt us, which believe in him: for when we believe in him, he is able to de send us from death, hell, and devil. So that they shall beable, with all their might or power, to hurt us, or do 〈◊〉 mischief: but we shall have life 〈◊〉 . For he saith, Qui credit in me, et si mortuus fuerit, viuet, He that believeth in me, and though he die, yet he shall live: that is to say, though he depart out of this natural bodily life: yet for all that, he shall live, everlastingly with me, world without ende. This is now an ercedyng comfort, to all chri stian people: for they may be assured, that when they believe in Christ, when Christ taketh their partes, there shall be nothing, neither in heaven, nor in earth, that shall be able to hurt them, or let them of their salvation: and so we learn by this wonderful miracle, which our savior did before all the multitude, that he proved himself to be very god, and one that hath power over death.

But peradventure ye will say. No, it followeth not: he raised up the dead, Ergo he is very god. for we read in the old testament that Elias, and Elisa, (these holy Prophets of God) 〈◊〉 such works too: they raised up the dead as well as he: and yet for all that, they were not goods: but sinful men as we be: though they had such a special gifts of god, yet they were not gods, nor yet toke upon them to be gods.

To this question, or objection, I will answer hereafter, and if I forget it not. In the mean season, I will inoue another question, which is this. What should move Johns disciples: to come and tell him the miracles which Christ our savior did: think ye they came with a good will to set out Christ, and to magnify his doings: or came they with an ill will, with an envious heart, which they bear towards Christ? Aunswere. They came with an ill will, with an envious heart, which they barc against Christ: as it appeareth moste 〈◊〉 , by the circumstances being well considered. For ye must understand, that John had very much 〈◊〉 , to bring his disciples to Christ: they thought that Christ and his doings, his conversation, were nothing in comparison of John. For Johns strayghte life, which he led in the wyldernesse, made such a show and outewarde glisteryng, that our Savior was regarded for nothing, in comparison of him. For our savior led not so hard and straight a life, as John did: he eats and drunk, and would come to men's tables, when he was bidden: he would keep company with everybody, rich, and poor: 〈◊〉 received him: and would believe in him: but John was in the wilderness, out of the company of all men. Therefore the disciples of John, they much more regarded John their master, then Christ their savior. And therefore they ever lay upon John, in exhorting him, y ^t he would take upon him to be Christ, and the savior of the world.

And when they had heard of any miracles, that Christ had done, they by and by came unto their master, and told him of it disdainfully: as who say, thus and thus, we have heard that Christ hath done: wherefor showest not thou thyself to: wherefor workest not as well miracles as Christ doth? every man speaketh of him: do thou somewhat too, that the people may know thee to be a great man as well as Christ. We read in the gospel of Matthew, that John's disciples came once to Christ, and quarelled with him, saying: Cur nos & pharisaei ieiunamus frequenter, discipuli autem tui non ieiunāt? Wherefore fast we, and the pharisees, so many a times, but thy disciples fast not at all? They thought in their own opinions, that John's life was a great deal more to be esteemed then Christ's, because John's life was more painful, in the outward show of the world: therefore it grieved them that Christ should be more esteemed then John. So y ^t we may perceive by John's disciples, that they had a good zeal, Sed non secundum scientiam, but not according unto knowledge.

For it is a good thing, for a servant to love his master: but John's disciples did naught in that they envied Christ, and went about to stir up their master to take upon him to be Christ. Now John, intending to correct and amend their false opinion, which they had in Christ, and in him: (for they regarded him to much, and Christ which was to be moste regarded, him esteemed they for nothing, in compa rison of John: therefore John, that good and faithful man, seeing the ignorauncy of his disciples, playeth a wise part, For hearing them talk of the wonderful works, which Christ our savior did, he sendeth them unto Christ: with this question: Art thou he that shall come, or shall we look for another?

When we loke only upon the outward show of these words, a man might think, that John himself, was doutefull whether Christ were the savior of the world or not, because he sendeth his disciples to ask such a question of him. But ye must understand, that it was not done for John's sake, to ask such a question, but rather for his disciples sake. For John thought that this should be the way, to bring them to a good trade, namely to no them to Christ. For as for John him self, he douted not, he knew that Christ was the savior of the world, he knew it (I say) whiles he was yet in his mo thers womb. For we rede in the 〈◊〉 of Luke: that after 〈◊〉 came unto Mary, and brought her such tidings, she arose and went thorough the mountains, and came to Jerusalem, to Elizabeth her cosyne: and as she saluted her, the Evangelist saith, saliit infans, in vtero suo, the infant, which was John, lept in his mothers belly: So that John being in his mothers belly yet, knew Christ which should be born out of the virgin Mary. After that we rede in the 3. of Matthews when John 〈◊〉 baptize Christ, he said unto Christ, Ego po tius. I have more need to be baptized of thee, thē thou of me. So that it manifestly appeareth, y ^t John douted not of Christ but knew moste certainly, that he was the eternal son of god & the 〈◊〉 which was promised unto the fathers, to come into the world. For it was told him, from above, that upon whomsoever he should see the holy ghost coming down from heaven 〈◊〉 , that same was he, which afterward 〈◊〉 : for John after that he had baptized him, saw the holy ghost come down in a form of a dove: further John appointed him with his finger, saying: Ecce agnus 〈◊〉 qui tollit peccata mundi See the lamb of God, which taketh a way the sins of the world. So (I say) it is most 〈◊〉 , that John himself douted not: for he knew it assuredly, that Christ was the savior, but he did it only to remedy the doutes of his discyples. Now when John's disciples came to Christ, they did their message, saying: Es 〈◊〉 ill, qui venturus est, an alium expectamus? Art thou he that shall come, or shall we look for another? What doth Christ? he made not answer with words, but with the deeds: he made not much adoo, in setting out himself, with great words: but he shown himself to be Christ in deed. For he doth such miracles, which no man else could do, but only he which was both very god and man. I would wish of god, that we would do so to: that when we be asked a question, whether we be Christians, whether we have the gospel, the true word of god, or not, I would wish (I say) that we could show our faith by our works and godly conversations: like as he shown himself to be Christ, by his acts and deeds: but I tell you, we be far otherwise: our acts and deeds disagree far from our profession. For we are wicked, we care not for gods laws, nor his words: we profess w ^t our mouth that we be the haters of sins: but 〈◊〉 conversation showeth, that we love sin, that we follow the same, that we have a delight in it. So it appeareth, that our words and 〈◊〉 agree not: we have gods holy word in our mouthe, but we follow y ^t will & pleasure of the devil in our outward 〈◊〉 satiō & living. But Christ he did not so: for he shown himself by his outward works & conversation, y ^t he was very 〈◊〉 y ^t savior of y ^t world. So we should do to: we should live so uprightly, so godly, that everyone might know us by our outward cōuersatiō, to be very Christians. We should so hate & 〈◊〉 sins, y ^t no mā justly might or could disallow our doings. But what manner of works doth Christ, whereby he showeth himself to be y ^t very Messias & savior of y ^t world? Answer. he healeth all manner of diseased folks, y ^t blind, y ^t lame, y ^t 〈◊〉 , & all other, which would come unto him, & desire help at his han des. And finally, he preched the gospel, this joyful tidings vn to the poor: unto thē Christ preched the gospel: But I pray you, howe chanced it, that he saith: Pauperes Evēgelizātur. The poor receive the gospel? answer: because the most part of the rich men in this world, despise & contemn the gospel 〈◊〉 esteem it for 〈◊〉 : why? wherefor despise 〈◊〉 y ^t gospel? Because they put their hope, trust, and confidence in their riches. For the moste parte of the 〈◊〉 in this world, (I will not say all) do either put their hope in their riches: or else they come naughtely by their riches: or else they keep it ill, they heap them up together: or else they spend them 〈◊〉 . So that it is a very rare thing to 〈◊〉 a godly rich man: for commonly they are given to gather and to make 〈◊〉 , and so forget the poor in the mean season, whō they ought to relief: or 〈◊〉 when 〈◊◊〉 them, they spend 〈◊〉 naughtely, not as god hath appointed unto them, (namely to help their poor and needy neighbor:) but rather do use them to excess, wantonness and pleasure. Therefore Christ saith: The poor receive the gospel, 〈◊〉 they are most 〈◊〉 thereunto, they are all comfortless in this world, and so most meet to 〈◊〉 the gospel.

The prophets long aforehand had 〈◊〉 of these works, which Christ when he should come should 〈◊〉 . For so it is written. God cometh his own self, and will deliver you, then shall the 〈◊〉 of the blind be lightened, and the ears of the 〈◊〉 opened, then shall the lame man leap as an heart, and the domme man's tongue shall give thanks. In the wilderness also there shall be welspringes. This text of the Prophet witnesseth that Christ is very god: for he hath done such 〈◊〉 and miracles, of which the prophet speaketh. Now in the same prophet it is further 〈◊〉 ten, how that Christ should preach the gospel unto the poor 〈◊〉 people, for so he saith. The spirit of the lord god is upon me: for the lord hath anointed me, to preach good things unto the poor, that I might bind up the wounded 〈◊〉 , that I might preach deliverance to the captive, and open the prison to them that are bound, that I might declare the acceptable yere of the lord.

Here the prophet 〈◊〉 that whenn Christ should come he should be a worker of such acts, and a preacher which should preach the gospel unto the poor: and therefore now when the disciples of 〈◊〉 came unto him, demandyng of him, whether he were Christ or not, he answered by his works. Lyke as he saith in another place in the gospel to the Pharisees. The works which I do, bear witness of me. As who say I prove myself what I am, by my works: Again he saith, if I 〈◊〉 do the works of my father, believe me not. So that moste manifestly he proveth himself to be that prophet, which was spoken of before by the prophets and other holy men of god. John the Evangelist in his gospel sai eth: and many other signs truly did Jesus in the presence of his disciples, which are not written in this book, these are written that ye might believe, that Jesus is Christ the 〈◊〉 of GOD, and that in believing ye might have life thorough his name. This is a very notable saying and moste comfortable to all troubled consciences, Jesus hath done ma ny things which ar not written, but these are written that we should 〈◊〉 him to be Christ: that that Jesus, Mary's son that was 〈◊〉 at Bethlehem, and nourished at Nazareth, that he is the savior of 〈◊〉 : and so in believing in him, we shall have life 〈◊〉 . So that there was never none that believed in Christ, which was lost, but all bele uers were saved: therefore it is not to be douted, but y ^t if 〈◊〉 will believe, we shall be saved to. We 〈◊〉 in a book which is entitled Vitae patrum, the lyfes of the fathers, in that same book, we rede that there was ones a great holy man, (as he 〈◊〉 to all the world) worthy to be taken up into heaven: Now that mā had many disciples, and at a time he 〈◊〉 syck: And in his sickness he fell in great agony of his conscience: in so much that he could not tell in the world what to do. Now his disciples standing about him, and 〈◊〉 him in this case they said unto him: how chanceth it that ye are so troubled father? for certainly there was nobody so good a liver, so 〈◊〉 lie, as ye have 〈◊〉 : therefore you have not need to fear, for no dout but you shall come to heaven. The old father made them answer again, saying, though I have lived uprightly, yet for all that it 〈◊〉 not help me, I lack something yet: and so he did in deed. for 〈◊〉 if he had followed the counsel of his disciples, & had put his trust in his godly conversation, no dout 〈◊〉 should have been gone to the devil. For though we ar commanded to do good works, & we ought to do thē: yet for all that, we must beware how we do them: when we do them 〈◊〉 y ^t end to be saved by them, then we do them not as we ought to do: then we thrust Christ out of his seat and 〈◊〉 . For in deed y ^e kingdom of god is merited, but not by us. Christ he merited the kingdom of heaven for us, through his most pain full death 〈◊〉 passion. There hath been many perfect 〈◊〉 among the heathen, which lived very well and uprightly, as concerning their outward 〈◊〉 , but for all that they went to the devil in the end, because they knew not Christ: for so saith scripture, whosoever believeth not in the son, he is judged already. Therefore let us lern to know Christ, & to believe in him: for knowledge must go before the believe, we must first hear y ^t word of god & know it: And afterward we must believe the same, & then we must wrestle and strive w ^t sin & wickedness, as much as it is possible for us: and so live well and godly, & do all manner of good works, which god hath 〈◊〉 us in his holy laws: & then we shall be rewarded in everlasting life, but not w ^t everlasting life: for y ^t 〈◊〉 life is a gift of god, a 〈◊〉 gift, 〈◊◊〉 unto men through Christ. Now whē y ^e disciples of 〈◊〉 were come to Christ, & had done their 〈◊〉 , had asked him whether he wer Christ or not: our 〈◊〉 said unto thē: Go & show John again what ye have heard & 〈◊〉 : & 〈◊〉 we may learn by the way, what a paciēt mā our savior Christ was, which could so well bear w ^t the grosenes of John's disciples: for they had 〈◊〉 before many times of John, their 〈◊〉 , y ^t Christ was the savior 〈◊〉 the world, yet they could not 〈◊〉 it: and so with their 〈◊〉 thei came to Christ, which refused thē not nor yet re uiled thē, but entreating thē most lovingly & gently, beareth with their weakness: leaving us an 〈◊〉 to do so to. For we may 〈◊〉 here by his 〈◊〉 , not to be hasty, but to 〈◊〉 with our neighbors, though they be not by and by 〈◊〉 we would have them to be: yet we 〈◊〉 not by and by reuyle them, or 〈◊〉 them out of our company, as 〈◊◊〉 , but 〈◊◊〉 with their weakness, like as Christ beareth with the disciples of John.

Now to my question which I moved before: how could the works which our Savior did in raising up the 〈◊〉 , how could they prove him to be y ^t savior of the world which was promised of God by his holy prophets, when other holy 〈◊〉 did the same works as well as he? And this must be aun swered to, we may have no doutes in that matter: for when we doubt whether he be the very savior or not, then we cast down the foundation of our faith, and so bring our selves to the very pytte of hell. Therefore this shall be my answer, Elias and Elisa raised up dead bodies, to prove by such miracles that they were the right ministers of the 〈◊〉 god: and that their doctrine was the true doctrine, and the 〈◊〉 word of god: to that end did they their miracles: but they never said we be Christ's, or we be the sons of God, yea and very gods. No no, they never toke upon them such things: But our savior when he did the same works, he toke upon him to be Christ, to be the savior of the world, to be the natural son of god, and so to the confirmation of such his sayings, he did such works: therefore he saith I am the bread of life: Item Ego sum resurrectio & vita, I am the resurrection and the life. Item Ego sum via veritas & vita, I am the way, the truth, and the life, yea and when he talked with the woman at the well, she 〈◊〉 unto him: when the Messias cometh he shall teache us all things. Then he saith unto her: I am he that speaketh unto thee: I am that same Messias which was to come, and promised of God, I am he.

Further, he saith Venite ad me omne: qui laboratis, Come to me all ye that labor and are laden, and I will ease you. So it appeareth that Christ is the very savior of the world, because he did the deeds of our savior: and then again he toke upon him to be he in deed, and openly confessed it.

Further the time giveth it that Christ should come, for so it was prophesied of the good holy father and 〈◊〉 Jacob, when he blessed his sons, he said: The scepter shall not depart from Judah, and a law giver from between his feet, until Schilo come: and unto him shall the gatheryng of the people be.

Now at that time when our savior was come, the scepter was taken from Judah: for all Iurye was under the domini on of the 〈◊〉 , therefore Schilo must needs come. So it appeareth that by the reason of the time, Christ must needs come at the same season. So likewise Daniel in his vision shown, that after 62. wekes should Christ be 〈◊〉 , 〈◊〉 . 〈◊〉 shall have no pleasure in him. So ye see that by the reasō of y ^t time he must needs be the right savior of all mankind, again Christ raised up the dead, and healed the 〈◊〉 in his own name, by his own authority: So did not the prophets or the apostles: for they did it not in their own strength, but by the help of god. S. Peter raised up Dorkas 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 authority. 〈◊〉 tibi dico, surge, young man, I say unto thee arise. So his works which he did by his own divine power, prove him to be very god, and y ^t same 〈◊〉 , which was promised unto the world.

Now when our 〈◊〉 had told the disciples of 〈◊〉 his wor kes and miracles which he did, he addeth a pretty clause, and giveth them a goodly 〈◊◊〉 , saying: Et beatus qui nō fuerit offensus in me, And blessed is he that is not offended by me: here he toucheth them, he rubbeth thē at the gall, he did not mean John, for John was not offended: but he did mean thē thenselves: for they were offended because of his familiar and mean conversation. But ye will say, how can a mā be hurt by him, from whom cometh no hurt at all? Mary I tell you, John's disciples were hurt of Christ, and yet the fault was not in Christ but in them: Christ lived a common life, he was a good familiar man, he eat and drank as other did he came to men's tables when he was called: in so much that some called him a gloser: therefore the disciples of John, 〈◊〉 his simple life, were offended with him. But I pray you should Christ have forsaken his manner of 〈◊〉 , and follow the life of John, because some were offended with him? No not so. It was scandalum acceptum & non datum, they toke offenses themselves, he gave thē none: he did according unto his calling, as he was appointed of his father. Here I have occasion to speak of offenses. Scandalum is slander, 〈◊〉 it hath another signification w ^t us: it is taken for an 〈◊〉 or hurt, ye may define it so. An offense is, when I say order anything great or small, or speak any word whereby my 〈◊〉 is made the worse: but this offense is of two manner of 〈◊〉 , first when I do well, and another man is offended with my well doings, this is Scandalū acceptū. he taketh offense, I 〈◊◊〉 none, again Scandalū 〈◊〉 is, when I do wickedly & with my ill ensample hurt my neighbor, this is offense given. There were many at our sauiors time which were offended w ^t him, because he preched y ^t word of god, & rebuked sins but Christ saith, Sinite illos, let thē alone, care not for thē, let them be offended as long as they will, we may not leave the preaching of the truth, for offenses sake, because my neighbor cannot away with it. No not so, let us say the truth, having a calling, as in deed every man hath a calling, & moste specially prechers: We rede in the gospel of John, when our 〈◊〉 saith unto his 〈◊〉 , & to y ^t other people: Nisi comederitis, except ye eat the flesh of y ^t son of mā, ye shall have no life in you. By these sayings of Christ, wer many offended w ^t him, in so much y ^t the gretest 〈◊〉 went frō him & forsook 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 Egypt what 〈◊〉 happened because of his come ming, in so much y ^t almost y ^t whole land perished: was he 〈◊◊〉 ? No, for he did nothing but y ^t which god commanded him, but the Egiptiās, they wer obstinate, thei would not obey the voice of god: therefore Moses hurt them not, but they hurt thē selves w ^t their infidelity and obstinate heart. So ye see, y ^t we may not leave y ^t truth to be unspoken or an honest deed to be undone, because some 〈◊〉 offended w ^t it. As for an ensāple, here is a priest which 〈◊〉 by himself y ^t he hath not the gift of 〈◊〉 : & therefore would fain mary, but he is afraid y ^t some of his parishners should be offended w ^t it, w ^t his marriage: now shall he leave his marriage because some will be 〈◊〉 w ^t him? No y ^t he shall not, let y ^t priest instruct his parishners, tell thē out of y ^t word of god, y ^e it is as 〈◊〉 for him to mary, as well as for another mā after y ^t he hath taught thē: if they will not believe him or refuse his doctrine let him mary, & care not for their offenses. I told you before, y ^t there be two manner of offenses, scandalū datū, & scandalū acceptū, scandalū 〈◊〉 is, when I offend my neighbor by my wickedness, by my 〈◊〉 & inordinate living: scan dalū acceptū, when he is offended w ^t me whē I do a good deed: but for all y ^t we ought not 〈◊〉 leave an bonest act: because of another mans offenses. But I tell you, it is a perilous thing, & a 〈◊〉 sin to do such a thig whereby my neighbor shall be made y ^t worse, by my wicked en sample. As we have an ensample of 〈◊〉 which offended all Israel, for he went & set, up two golden calves, by which act he gave occasion to the whole people to commit idolatry against god: and this was a heinous horrible sin: for of it 〈◊〉 wonderful mischief after. So likewise we rede of a great 〈◊〉 in scripture, which is called Zambri, which gave an ill ensāple in committing lechery openly w ^t a whore, whō Phinehas y ^t godly mā killed: for his act of lechery was a stōbling block to all y ^t people of Israel. So ye see y ^t scādalū datū, is a wicked act which I do, whereby my neighbor is made y ^t worse. Therefore I pray you for gods sake, beware of such offenses: for so it is writē in y ^t gospel of Mat. V ae hoī 〈◊〉 quā scandala veniunt, 〈◊◊〉 unto y ^t mā or womā by whō offenses come. Therefore I say let us beware, let us keep our selves 〈◊〉 y ^t 〈◊〉 of gods ho lie word, so y ^t all our doings may be agreeable unto y ^t same: & thē 〈◊〉 whē we agre w ^t gods word, y ^t world will needs be offen ded w ^t us, let us not care for y ^t , for they hurt not us but thensel 〈◊〉 . Let us therefore take good hede to our selves, lest we do anything whereby our neighbor might be offended. for our sa uior saith, whosoever doth offend one of these little ones, which believe in me, it wer better 〈◊〉 him y ^t a millstone wer hanged about his neck, & that he wer drouned in y ^t depe of y ^t sea. Ther fore let parents take hede how they speak in the presence of their little children, & masters ought to take heed how they give ensāples unto their servants. For there be some masters & parents y ^t will speak so 〈◊〉 & 〈◊〉 before their childrē & servants, y ^t it is out of measure: & not only y ^t , but 〈◊〉 will also swear in the presence of their children, yea they will teache them to swear. Our Savior how earnestly he commanded vsto beware of sweryng, therefore parents ought to take 〈◊◊〉 , and specially such as be rulers over houses, or be 〈◊〉 : if they do swear, all the household will swear to, for it is commonly seen that the servant followeth the 〈◊〉 of his 〈◊〉 , when they be ill, but the servants are 〈◊〉 so 〈◊◊◊〉 their 〈◊〉 in goodness. and 〈◊◊◊〉 is so 〈◊〉 in an use, that we can say nothing at all, 〈◊〉 we 〈◊◊◊◊〉 by god, or by my saith, or such 〈◊◊〉 but there be some which when they be 〈◊〉 decause of 〈◊◊〉 they will say 〈◊〉 will not believe me 〈◊〉 I 〈◊◊〉 is a token that they have been great liars. For 〈◊〉 true man is to 〈◊◊〉 without 〈◊〉 and 〈◊◊◊◊〉 certain 〈◊〉 that when a man 〈◊〉 not 〈◊〉 , or hath not a 〈◊〉 to break this law of god, 〈◊〉 is to 〈◊〉 , he is I 〈◊◊◊〉 neither 〈◊〉 any 〈◊◊◊〉 , to do 〈◊◊◊〉 for because swering is as well forbidden as lying, & lying, as swering: therefore he 〈◊〉 maketh no 〈◊〉 in the one, will make less 〈◊〉 in theother. I myself have had 〈◊〉 in usage to say in my earnest matters: yea by S. Mary: and such like things, which in deed is naught. For we are commanded not to swear at all. Therefore 〈◊〉 unto thē that swereth, that 〈◊〉 their neighbors or their children by swering, or other-wickedness. For it were better that a 〈◊〉 wer hanged about our neck then to offend anybody: that is to say, he were better to be killed bodily, to suffer 〈◊〉 punishment bodily, for they that offend, they be 〈◊〉 of their neighbors. But we are faulty the most part of us, two manner of ways: first we will be offended when there is no offense given, and again we will be bold to do 〈◊〉 thing whereby our neighbor may be 〈◊〉 offended. But he 〈◊〉 is a charitable man, will not be lightly 〈◊〉 : for certainly it is a great fault to be rashly offended. And to indge our neighbors deings to be naught and wicked, afore we know the truth of 〈◊〉 matter: For we cannot see the hearts of men. Therefore 〈◊〉 long as 〈◊〉 thing 〈◊〉 not openly wicked, let us not be offended. Again, if the 〈◊〉 be necessary & good, let us not fear 〈◊〉 ces: yet we must take heed 〈◊〉 we walk charitably. We have a liberty in the gospel, yet 〈◊〉 must take hede that we use that same liberty aright, according unto the rule of charity: for s. 〈◊〉 saith, o nnia 〈◊◊〉 sod non omnia conducūr, All 〈◊〉 are 〈◊〉 unto me, but not all things perfect. I must 〈◊〉 with him, that is weak in 〈◊〉 : As for an ensaumple, we may eat flesh upon 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 〈◊〉 upon fryday: yet for 〈◊〉 that we must use our liberty so that the use of it may 〈◊〉 our neighbor, or 〈◊〉 it when it may do harm. So like as my liberty must be subject to charitye, so my charity must be agreeable to the 〈◊〉 of the faith: for we may by no means leave the truth, leave gods word, 〈◊〉 che we must most steadfastly keep. We have a law that saith, Abomni specie mala abstinete, So that it is not a small matter to be a 〈◊〉 . We rede a story that one Attalus & Baldwine were cast into prison, for gods religions sake, in which prison 〈◊〉 were some which would not cate 〈◊〉 , 〈◊〉 drink wyne. Now the same Attalus was instruct of god 〈◊〉 he should monish those prisoners their rigorousnes, which 〈◊〉 did. And so at the length brought them to 〈◊〉 their foolishness. But we cannot do so here in England. For our 〈◊〉 is takē away by a law, if there wer no such law, thē we might eat as well 〈◊〉 upon frydayes as upon holy 〈◊〉 . And this law is but a matter of policy, not of religion or holiness: and we ought to live according unto 〈◊〉 laws of 〈◊〉 realm, made by the kings 〈◊〉 : for in all manner of things we 〈◊〉 to 〈◊〉 our selves 〈◊〉 the hedges of the laws: in eating & 〈◊〉 king, in apparel, in pastimes. In summa, our whole conuer 〈◊〉 should be agreeable unto the laws. For scripture saith, 〈◊〉 we should be obedient to all manner of ordinances, made by the lauful magistrate: therefore we must spend our life, & take our 〈◊〉 , so that it may stand with the order of the reaim. 〈◊◊〉 we would have in consideration these offenses, to take 〈◊〉 de of giving offenses. And again to beware of 〈◊〉 or rashness to 〈◊〉 or condemn our brother: for to be offended haste lie is against charity. But the world is so full of offenses, and so ready to be offended, that I think if our savior were here upon erth again as he hath ben bodily, and should talk with a woman at the well as he did once, I think that there would some be found amongst us, which would be offended with him, they would think that he had been naught with her: 〈◊〉 I pray yon beware of rash 〈◊〉 and rash 〈◊〉 . If my neighbor doth somwaht whereby I am 〈◊〉 , let me go unto him, and speak with him: but to judge him by and by without knowledge, that same is nought. And further we must follow this rule, Nemo quod suūest 〈◊〉 , sed quod all terius, No man shall seek his own 〈◊〉 but his neyghbors. I must use my liberty, so that my neighbor may not 〈◊〉 hurt by it, but rather 〈◊〉 . So did S. Paul, when he 〈◊◊〉 , & at another time, when be perceived 〈◊〉 the people was stout in defending the ceremonies of the law he would not 〈◊◊〉 . Now when the disciples of John wer gone, then he beginneth to speak to the people of John the Baptist: for our 〈◊〉 had a respect to 〈◊〉 , to bis 〈◊〉 mation, lest the people should think that 〈◊〉 were in 〈◊〉 of him, whether he wer 〈◊〉 or not. What went ye out in 〈◊〉 wilderness to 〈◊〉 A rede that is 〈◊〉 of the 〈◊〉 There was once an old mā which coūcelled a young man, 〈◊◊〉 should be like as a rede, he should be ruled as the world goeth: for a rede never breaketh but it followeth the wind which way socuer it bloweth, the ocke tree sometimes breaketh because she will not bend. But Christ speaketh these words to the greats commendation of 〈◊〉 , because of his steadfastness: there be many redes now adais in the world, many men will go with the world. But religion ought not to be subject unto policy but rather pollicye unto religion. I fear me there shall be a great number of us redes when there shall come a persecutiō, that we must suffer for gods word sake. I fear me there will be a great many that will change, which will not be constant as John was. When a man is in the wrong or exronious way, then he may and should change: but 〈◊〉 , saith Saint Paul, we must endure and stand 〈◊〉 in that which is good and right, in gods word we should stand fast, but not in 〈◊〉 . So that first we must see that we be righte, and afterward we must stand. This is a great praise where with our 〈◊〉 praised 〈◊〉 , for it is no small matter to be praised of him which 〈◊◊〉 the least thoughts of all men.

〈◊〉 what went ye out to 〈◊〉 A man clothed in soft ray meant: be hold they that were soft raymentes are in kings houses. Here in these words our Sautour condemned not 〈◊〉 gear, as Sylke, Sattyne, 〈◊〉 : for there is nothing so 〈◊〉 but it may be worn, but not of everybody, kings and great men are allowed to wear such fine gear: but 〈◊〉 he was a clergy man, it behooved not him to wear such gear: peradventure if he had been a slatterer as some be now a days, then he might have gotten such gear, but 〈◊〉 knowing his office, knew well enough that it behooved not him to wear such fine gear: but howe our cleargye men were then, and with what 〈◊〉 I can not tell; but I can tell that it beehoueth not unto them to wear such delicate things.

Sainete 〈◊◊〉 disallow gorgeousnes in women, howe much more then in men: for a man would thynks that women should have more liberties in such tryfles, but holy Scripture disalloweth it: and not only in women, but also in men. For he nameth women, because they are more given to that vanity them men be. For Scripture useth sometimes by this word women, to understand men too. And again by the word 〈◊〉 it understandeth women too. For elles we should not 〈◊〉 in all scripture that women should be baptized.

Here were a good place to speak against our cleargye men, which go so gallauntlye now adays. I hear say, that some of them wear veluette shoes, and velvet 〈◊〉 : such fellows are more meet to dance the morrice dance, then to be admitted to preach. I pray God amende such worldly fellows, for 〈◊〉 they be not meet to be preachers.

〈◊〉 I will make an ende, as concerning offenses: peradventure ye will say howe chanceth it that God suffereth such 〈◊〉 in the 〈◊〉 Aunswere: 〈◊〉 sunt iuditia altissimi, The 〈◊〉 of the most highest are inscrutable, god can use them to 〈◊〉 purpo ses: therefore he saith, 〈◊〉 est vt scandala veniant, thē ye will say: why should we then be damned for offenses, when offenses are needful? Answer. When we do ill, we shall receive our reward for our ylnes: for it is no thanks to us whē god can use them to good purposes, we ought to be punished when we do naught. Therefore the best is to beware and take heed of offenses, & all other ungodliness and live vprightlye in the fear of god. So that we may inherit the life 〈◊〉 which he hath prepared for us from the beginning of the world, which grant us god the father, god the Son, and God the holy ghost, one god and three per sons, now and ever world without ende.

QVecunque scripta sunt: ad nostram doctrinam scrip ta sunt. What so ever things are written a fore time, are written for our learning, that we through patience and comfort of scripture, might have hope. In taking this parte of scripture (most noble audience) I play as a trowant, which when he is at school, will chose a lesson, wherein he is perfight, because he is loath to take pain in studieng a new lesson, or else feareth stripes for his slothful nes. In like manner I might seme now in my old age to some men, to take this part of scripture, because I would wade easily away therewith, and drive mi matter at my ple sure and to be bound unto a certain theme. But ye shall consider, that the foresaid words of Paul are not to be understand of all scriptures, but only of those, which are of god written in gods boke, and all things which are therein, are written for our learning, The excellency of this word is so great, & of so hye dignity, that there is no earthly thing to be compared unto it. The author thereof is great, that is God himself, eternal, almighty, everlasting. The scripture because of him, is also great, eternal, most mighty, and ho lie. There is no king Emperor, Maiestrate, and ruler, of what state so ever they be but are bound to obey this God and to give credence unto his holy word in directing their steppes ordinatly according unto the same word, yea true lie they are not only bound to obey gods boke, but also the minister of the same, for the words sake, so far as he spe keth sitting in Moses chair, that is, if his doctrine be takē out of Moses law. For in this world god hath. 〈◊〉 swerdes the one is a temporal sword the other a spiritual, The temporal swerd resteth in the hands of kings, maiestrats, and rulers under him, whereunto all subjects, as well the clergy as the layty be subject, and punisheable, for any offense contrary to the same book.

The spiritual swerd is in the hands of the ministers & preachers whereunto all kings, maiestrates, rulers ought to be obedient, that is, to hear, and follow, so longe as the ministers sit in Christ's chair, that is, speaking out of chri stes boke.

The king correcteth transgressors with the temporal 〈◊〉 yea, and the preacher also if he be an offender, But the preacher cannot correct the king if he be a transgressor of gods word, with the temporal sword. But he must cor rect and reprove him with the spiritual swerd fearing no man setting god only before his eyes under whom he is a minister to supplant and root up all vice and mischief by gods word, whereunto all men ought to be obedient, as is mentioned in many places of scripture, and amongst many this is one. Quoecunque iusserint 〈◊〉 seruare seruate, et 〈◊〉 te What so ever they bid you observe, y ^t observe & do. Ther fore let y ^t preacher teach, improve, amend & instruct in right wisenes, with the spiritual sword, fering no man though death should insue. Thus Moses fering no man with this swerddid reprove king 〈◊〉 , at gods commandment.

Micah the prophet also did not spare to blame king Ahab for his wickedness, according to God's will and to prophery of his destruction contrary unto many false prophets. These foresaid kings being admonished by the ministers of gods word, because they would not follow their godly doctrine and correct their lives, came unto btter des truction. Pharaoh giving no credit unto Moses the prophet of God, but appliant unto the lusts of his own hert, what time he hard of the passage of gods people, having no fear or 〈◊〉 of gods work, he did prosecute after intending to destroy them and was drowned in the red sea. king Ahab also because he would not herken unto Micah was killed with an arrow. Likewise also the house of Ieroboan with other many, came unto destruction, because he would not hear the ministers of gods word, and correct his life according unto his will, and pleasure. Let the precher therefore never fear to declare the 〈◊〉 of god unto all men. And if the 〈◊〉 will not hear 〈◊〉 , then the preachers may admonish and 〈◊〉 them with their dewties, and so leave them unto god and pray for them. But if the preachers digress out of Christ's chair, and shall speak their own phantasies, then in stead of. Quoe eúnqúe iusserint vos facere, facite, & seruate. What soever they bid you observe, that observe and do. Change it into these words following: Cauete vero vobis a 〈◊◊〉 venunt ad vos. &c. Beware of false Prophets which come unto you in shepes clothing, but in wardly, they are rave ning woulfes, ye shall know them by their fruts: yea change Quoecunque iusserint, (if their doctrine be evil) into Cauete a fermento pharisoeorum, &c. That is: Take heed and beware of the leaven of the Pharisees, and of the Sadducees. In tea ching evil doctrine, all preachers are to be eschewed, and in no wise to be hearkened unto. In speaking truth: they are to be hard. Al things written in gods book, are most certain true, and profitable for all men. For in it, is contained mete matter for kings, princes, Rulers, bishops, and for all states. Wherefore, it behooveth every preacher, some what to appoint and accomodate him self, and his matter a greable unto the comfort, and amendment of the audience, unto the which he declareth the message of god. If he preach before a king, let his matter be concerning the office of a king, if before a bishop, then let him treat of bishoply duties and orders, and so forth in other matters, as time and audience shall require.

I have thought it good, to inteate upon these words following which are written in the. xvii. Chapter of Deuteronomy. Cū veneris in terrā quā Dominus Deus dat tibi possede risque eam, &c. That is. Whē thou art come unto the land which the Lord thy God giveth the, and enioyest it, and dwellest therein: If thou shalt say, I will set a king over me: like unto all the nations that are about me: Then thou shalt make him king over the, whom the Lord thy god shall chose.

One of thy brethrē must thou make king over the, and mayst not set a stranger over the, which is not of thy brethren. But in any wise, let him not hold to many horses, that he bring not the people again to Egypt, thorough the multitude of horses, for as much as the Lord hath said vn to you: ye shall henre forth go no more again that way. Also he shall not have to many wives, lest his heart turn away, nether shall he gather him silver and gold to much. As in diverse other places of scripture is mete matter for all 〈◊〉 . So in this foresaid place is described chefly the doctrine fit for a king. But who is worthy to utter th is doctrine before our most noble king? Not I God knoweth, which am through age, both weak in body & obliuious, 〈◊〉 apt I am, not only because of painful study, but also for y ^t short warning. Well unto god I will make my mone, who never failed me. Auxiliator in necessitatibus. God is my helper in all my all my necessities, To him alone will I make my petition. To pray unto saints departed I am not taught, to desire like grace of god as they had (right godly it is) or to belene god to be no less merciful unto us (being faithful) then he was unto them, greatly comfortable it is. Therefore only unto god let us lift up our hearts and say the loros prayer.

Cum veneris &c. When thou art come unto the lande which the Lord, &c. Thou shalt appoint him king &c. One of the brethren must thou make king over the, and must not set a stranger over the which is not of thy [ 1] brethren.

But in any wise let not such one prepare unto him self [ 2] many horses, that he bring not. &c.

Furthermore let him not prepare unto him self many [ 3] wives, lease his he art receede from god. Nor he shall not [ 4] 〈◊〉 unto him self, to much gold, and silver. As the text doth rise, I will touch and go a little in every place, vn till I come unto to much. I will touch all the forsayd thin ges, but not to much. The text is, when thou shalt come into the land. &c. To have a king the Isralits did with much importunity cal unto god, & god long before promised them a king and they were full certified thereof, that god had pro mised that thing. For unto Abraham he said: Ego crescere te faciam vehementer ponamque te in gentes, sed et reges ex te prodibunt. That is, I will multiply the exceedingly, and will make nations of the, yea and kings shall spring out of the These words were spoken long before 〈◊〉 children of Israel had any king. Not withstanding, yet God prescribed unto them an order, how they should chose their king, and what manner a man he should be, where he saith: whan thou shalt come into the land, &c. As who should say. O ye children of Israel, I know your nature right well, which is evil, and inclined unto all evils. I know that thou wilt chose a king to reign over the and to appere glorious in the face of the world, after the manners of Gentyles, But because thou art 〈◊〉 necked, wild, and art given to walk without a brydell, and line: Therefore now I will prevent thy evil and beastly manners, I will hedge strongly thy way, I will make a durable law, which shall compel thee to walk ordinatly, and in a plain way, that is: thou shalt not 〈◊〉 thee a king after thy will and fantasy but after me thy Lord and God. Thus, God condicioned with the Jews, that their king should be such a one as he himself would chose them. This was not much unlike a bargayn that I herd of late should be betwixt two friends for a horse, the owner promised the other should have the horsse if he would, the other axed the price, he said: xx. nobles. The other would give him but iiii. pound: the owner said he should not have him then. The other claimed the horsse because he said, he should have him if he would. Thus this bargain became a Westminster matter, the law yers gote twice the valure of the horse, and whē all came to all, two fools made an ende of the matter. Howbeit, the Israelites could not go to law with God, for chosyng their king, for would they, nyl they, their king should be of his chosyng, lest they should walk inordinately, in a deceivable way, unto their utter loss and destruction. For as they say commonly. Qui 〈◊〉 plane, vadit sane, that is, he that walketh plaiuly walketh safly. As the Jews were 〈◊◊〉 , & were ever ready to walk inordinately, no less are we English men given to unto wardnes, and inordinate walking after our own fantasies and brains. We will walk without the limites of God's word, we will chose a king at our own pleasure. But let us learn to frame our lives after the noble king David which when he had many occasions, given of king Saul to warke evil, for evil, yea and having many times opportunity to perform mischief and to slay king Saul. Neuertheles yet fearing, would not follow his fleshly affections and walk inordinately, without the will of God's word, which be confessed always to be his direction, saying. Lucerne 〈◊〉 ineis ver 〈◊◊〉 et lumen semitis meis. Thy word, O Lord, is a Lanterno unto my feet and a light unto my steppes. Thus having in mind, to walk ordinatly he did always 〈◊〉 to do evil. For when king Saul was in a cave with out any man. David and his men sitting by the sydes of the cave, yea and David's men moving him to kill Saull, David made answer & said unto them: Seruet me dominus, ne rem istam. &c. contra dominum meū Messiam. &c. That is: The Lord keep me from doing this thing unto my master that is the Lord's anointed. At another time also, moved by Abisay to kill Saull slepyng, David said Ne interficias e / dt / u, quis enim impune manū suā inferret 〈◊〉 domino. &c. That is: Destroy him not, for who can lay his hands on the lords anointed and begiltyles. &c. I would God we would follow king David, and then we should walk ordinatly, and yet do but that we are bound of duty to do, for God saith: Quod ego proecipio, hoc tantum facito. That thing which I command that only do. There is a great error risen now a days among many of us, which are vain and new fangled men climbyng beyond the limites of our capacitye and wit, in wrenchyng this text of scripture, hereafter following, after their own fantasy and brain, their error is upon this text: Audi vocem populi in omnibus quoe dicunt tibi, non enim te reprobant sed me reprobarunt ne regnem super eos. That is: Hear the voice of the people in all that they say unto thee, for they have not cast thee a way but me. They wrench these words a wrye after their own fantasyes, & make much doubt as touching a king, and his Godlye name. They that so do walk inordinately. they walk not directly and plainly, but delight in balkes, and stubble way.

It maketh no matter by what name the rulers be named, if so be they shall walk ordinately with God, and derect their steps with God. For both patriarchs, Judges, & kings, had, and have their authority of God, and therefore Godly. But this ought to be considered which God saith. Non proeficere tibi potes hominem alienum, that is. Thou must not set a stranger over the. It hath pleased god to grant us a natural lieg king & Lord, of our own natiō an English man, one of our own religion. God hath given him unto us, and is a most precious treasure, and yet many of us do desire a stranger to be king over us. Let us no more desire to be bankers, but let us endeavor to walk ordinatly and plainly, after the word of God. Let us follow Dansell, let us not seek y ^t death of our most noble and rightful king, our own brother, both by natiuytie, and Godly religion. Let us pray for his good state, that he live longe among us.

Oh what a plage were it, that a straūg king of a strange land, and of a strange religion should reign over us. Where now we be governed in the true religiō, he should extirp and pluck away all together, and then plant again all abomination, and popery, God keep such a king frō us. Well, the kings grace hath sisters, my Lady Mary, and my Lady Elizabeth, which by succession and course are inheritoures to the crown: Who if they should mary, with strangers, what should ensue: God knoweth. But God grant if they so do: whereby strange religion cometh in, that they never come unto coursyng nor succeeding. Therefore to avoid this plage, let us amend our lives and put a way all pride, which doth drown men in this realm at these days, all covetousness wherein the magistrates and rich men of this realm are overwhelmed, all lechery and other excessive vices, provoking God's wrath were he not merciful, even to take from us our natural king and leig lord, yea, and to plage us with a strang king for our vnrepentaunt heart. Wherefore (if as ye say ye love the king) amend your lives, and then ye shall be a mean that God shall lend him us long to reign over us, for undoubtedly sins provoke much gods wrath scripture saith: Dabo ti bi regem in furore meo, That is: I will give the a 〈◊〉 in my wrath. Now we have a lawful king, a godly king, nevertheless yet many evils do reign. Long time the ministers appointed, have studied to amend, and redress all evils, long time before this great labor hath been about this matter, great crakes hath been made that all should be well. But when all came to all for all their 〈◊〉 , little or nothing was done, in whom these words of 〈◊〉 may well be verified saying. parturiunt montes, nascetur ridiculus mus. The mountains swelleth up, the poor mouse is brought out, long before this time, many hath 〈◊〉 in hand to bring many things unto pass, but finally theyre works came unto small effect and profit. Now I hear say all things are ended after a Godly manner, or else shortly shall be. Make hast, make hast, and let us learn to convert, to repent, and amend your lives. If we do not, I fear, I fear, lest for our sins and unthankful nes, an Hipocrit shall reign over us. Long we have ben ser uaunts and in bondage, serving the Pope in Egypt. God hath given us a deliverer, a natural king. Let us seek no straūger of another nation, no hypocrite which shall bring in again all papistry, hipocricie, and Idolatry. No diabolical minister which shall maintain all devilish works and evil exercises. But let us pray that God maintain and continue our most excelleut king here present, true inheritor of this our realm, both by nativity, and also by the special gift and ordinance of God. He doth us rectifye in the liberty of the Gospel, in that therefore let us stand. State ergo in libertate, qua Christus nos liberauit. Stand ye in the liberty, wherewith Christ hath made us free. In Christ's liberty we shall stand, If we so live that we profit. If we cast away all evil, fraud and deceit, with such other vices, contrary to God's word. And in so doing we shall not only prolong and maintain our most noble kings days in prosperity: but also we shall prosper our own lives, to live not only prosperously, but also godly.

In any wise, let no such a won prepare unto him self many horses. &c. In speaking these words, ye shall under stand, that I do not intend to speak against the strength, polisye and provision of a king, but against excess, & vain trust that kings have in them selves, more then in the living God the author of all goodness, and giver of all vic tory. Many horses are requisite for a king, but he may not exceed in them, nor triumph in them, more then is needful, for the necessary affairs and defense of the realm: what meaneth it, that God hath to do with the kings stable? but only he would be master of his horses, the Scripture saith, In altis habitat. He dwelleth on hye, it followeth. Humilia respicit. He looketh on low things, yea, upon the kings stables, and upon all the offices in his house. God is great grand master of the kings house, and will take accompt of everyone that beareth rule therein, for the executing of their offices, Whether they have 〈◊〉 and truly served the king in their offices or no. Yea god looketh upon the king him self, if he work well or not. Every king is subject unto god, and all other men are subjects vn to y ^t king. In a king god requireth faith, not excess of hor ses. Horses for a king be good and necessary, if they be well used. But horses are not to be preferred above pore men. I was ones offended with the kings horses, and therefore toke occasion to speak in the presence of the kings majesty that dead is, whan 〈◊〉 stood. Abbeis were 〈◊〉 ned for the comfort of the poor, Wherefore I said it was not decent that the kings horses should be kept in them (as ma ny were at y ^t time) the living of poor mē thereby minished & takē a way: But afterward a certain noble mā said to me what hast thou to do with the kings horses? I answered, and said, I spake my conscience as gods word directed me. He said horses be the maintenances and part of a kings honor, and also of his realm, wherefore in speaking against them ye are against the kings honor. I answered. God teacheth what honor is decent for the king and for all other men according unto their vocations. God apoynteth every king a sufficient living for his state and de gree both by lands and other customs. And it is lawful for every king to enjoy the same goods and possessions. But to extort and take away the righte of the poor, is against the honor of the king. And you do move the king to do after that manner, then you speak against the honor of the king. For I full certify you, extortioners, violent oppressers, in grossers of tenamēts and lands, through whose couetusnes, villages decay and fall down, the kings leig people for lack of susten ance are famished and decayed. They be those which speak a gaynste the honor of the king. God requireth in the king and all magistrates a good heart, to walk directly in his ways. And in all subjects, an obedience dew unto a king. Therefore I pray god both the king and also we his people may endeuer diligently to walk in his ways, to his great honor and our profit. Let him not prepare unto him self to many wives. &c. All though we read hear that the kings amongst the Jews had liberty to take more wives then one, we may not therefore attempt to walk in ordinatly and to think that we may take also many wives.

For christ hath for bidden this unto us Christians. And let us not impute 〈◊〉 unto the Jews because they had many wives. For they had a dispensation so to do. Christ limiteth unto us one wife only. And it is a great thing for a man to rule one wife rightly, and ordinatly. For a woman is frail and procliue unto all euels, a woman is a very weak vessel, and may sone deceive a man, and bring him unto evil. Many examples we have in holy scripture. Adam had but one wife, called Cue, and how sone had she brought him to consent unto euilt, and to come to destruc tion, How did wicked Jezebel peruerte king Hachabs heart from god and all godliness, and finaly unto 〈◊〉 . It is a very hard thing for a man to rule well one woman Therefore let our king, what time his grace shall be so minded to take a wife, chose him one which is of god, that is, which is of the household of faith. Yea let all estates be no less circumspect in choosing her, taking great deliberacion and then they shall not need diuorsements, and such mischeues to the evil example and slander of our realm. And that she be such one as the king can find in his heart to love and lead his life in pure and chaste espousage, and 〈◊〉 shall he be the more prone and ready to advance gods glory punish and extirpe, the great lechery used in this realm. Therfor we ought to make a continual prayer unto god, for to grant our kings grace such a mate as may knit his heart and heres, according to gods ordinance and law, and not to consider and cleave only to a politic matter or conjunction, for the enlarginge of dominions, for surety and defense of contries, setting apart the institution & ordinance of god. We hane now a pretty little shilling, in deed a very pretty one. I have but one I think in my purse and the last day I had put it away almost for an old grote and so I trust some will take them. The fines of the silver I cannot se. But therein is printed a fine sentence: that is. Timor domini fons vite vel sapientie. The fear of the Lord is the fountain of life or wisdom. I would god this sentence were always printed in the heart of the king in choosing his wife, and in all his officers. For like as the fear of God is fons sapientie or vite, so the forgetting of god is fons stulticie the fountain of folishnes or of death, although it be never so politic. for upon such politic matters death doth ensue and follow. All their deuorcementes and other like conditions to the great displeasure of all mighty god which evils I fear me, is much used at these days in the marriage of noble men's children, for joining lands to lands, possessions to possessions, neither the virtuous education, nor living being regarded, but in the infācy such marriages be made, to the displeasure of god and breach ofespousals. Let the king therefore chose unto him a godly wife, whereby he shall the better live chaste, and in so living, all godliness shall increase and rightwisenes be maintained. Notwith standing, I know here after, some will come and move your grace towards wantonness, and to the inclination of the flesh and vain affections. But I would your grace should bear in memory, an history of a good king called Louis, that traueled towards the holy land (which was a great matter in those days) and by the way sickned, being long absent from his wife. And upon this matter the phisitians did agre, that it was for lack of a woman. And did consult with the bishops therein, who did conclude that because of the distance of his wife (being in another contry) he should take a wench. This good king hearing their couclusyon would not assent there unto, but said, he had rather be syck even unto death, then he would break his espousals. Do worth such councellers, bishops, nay rather bussardes. Nevertheless if the king should have consented to their conclusyon, and accomplyshed the same, if he had not chaū sed well, they would have excused the matter, as I have hard of two that have consulted together, and according to the advise of his friend, the one of them wrought where the succession was not good. The other imputed a piece of reproach to him for his such counsel given. He exeused the matter saying: that he gave him none other council, but if it had been his cause, he would have done like wise.

So I think the bishops would have excused the matter, if the king should have reproved them for their counsel. I do not read that the king did rebuke them for their council, but if he had, I know what would have been their answer. They would have said, we give you no worse council, then we would have followed our selves, if we had ben in like case. Well sir, this king did well, and had the fear of God before his eyes. He would not walk in by walks, where are many balkes. Amongst many balkinges, is much stomblinge, and by stomblinge it chanceth many times to fall down to the ground. And therefore, let us not take any by walks, but let God's word direct us, let us not walk after, nor lean to our own judgments and procedinges of our forefathers, nor seek not what they did, but what they should have done, of which thing scripture admonisheth us, saying: Ne inclinemus preceptis & traditionibus patrum ne{que} faciamus {quod} videtur rectum in oculis nostris. Let us not inclyne our selves unto the precepts and traditions of our fathers, nor let us do that seemeth righte in our eyes. But surely, we will not exchange our fathers doings and tradityons with scripture, but chefely lean unto them and to their prescription, and do that seemeth good in our own eyes. But surely that is going down the ladder, Scala celi as it was made by the Pope came to be a mass, but that is a false ladder to bring men to heaven. The true ladder to bring a man to heaven is the knowledge and following of scripture. Let the king therefore choose a wife which feareth God, let him not seek a proud, wanton, and one full of rich treasures and worldly pomp. He shall not multiplye unto himself to much gold and silver. Is there to much think you for a king? God doth alow much unto a king, and it is expedyent that he should have much, for he hath great expenses, and many occasyons to spend much for the defense and surety of his realm and subjects. And necessary it is that a king have a treasure always in a readiness for that, and such other affairs, as be daily in his hands. The which treasure, if it be not sufficient, he may lawfullye and with a safe conscience, take taxis of his subjects. For it wer not mete, the treasure should be in the subjects purses whan the money should be occupied, nor it were not best for them selves, for the lack thereof, it might cause both it, & all the rest that they have, should not long be theirs. And so for a necessary and expedient occasion, it is warranted by gods word to take of the subjects. But if there be sufficient treasures, and the burdening of subjects be for a vain thing, so that he will require thus much, or so much of his subjects, (which perchance are in great necessity, and penury.) The this covetous intent, and the request thereof is to much, which God forbiddeth the king here in this place of scripture to have. But who shall se this to much, or tell the king of this to much. Think you any of thelkyngs preuy chamber? No. For fear of loss of favor. Shall any of his sworn chaplains? No. They be of the clausset, and keep close such matters. But the king himself must se this to much & that shall he do by no means with the corporal eyes: Wherefore, he must have a pair of spectacles, which shall have two clear sightes in them, that is, that one is faith, not a seasonable faith, which shall last but a while, but a faith, which is continuing in God. The second clear sight is charitye, which is fervent towards his christen brother. By them two, must the king see ever whan he hath to much. But few there be that useth these spectables, the more is their damnation. Not without cause Chrysostom with admiration saith. Mirror si aliques rectorum potest saluari: I marvel if any ruler can be saved. Which words he speaketh not of an impossibility, but of a great difficultye. For that their charge is marvelous great, & that none about them dare show them the truth of the thing how it goeth. Well: then if God will not alow a king to much. Whether will he alow a subject to much? no, that he will not. whether have any man here in England to much? I doubt most rich men have to much, for without to much, we cā get nothing. As for example. The Physician. If the pore mā be diseased, he cā have no help without to much: & of y ^e lawyer, the pore mā can get no counsel, expediciō, nor help in his matter, except he give him to much. At marchāts hands, no kind of ware can be had, except we give for it to much. You landlords, you rētreisers, I may say you steplords, you unnatural lords, you have for your possessions yearly to much. For For that here before went for xx. or xl. pound by yere (which is an honest portien to be had gratis in one Lordshyp, of another man's sweat and labor) now is it let for l. or an C. pound by yere. Of this to much cometh this monstrous and portentious dearth is made by man, notwithstanding God doth send us plentifully the fruits of the earth mercifully, contrary unto our deserts. Notwithstandynge to much, which these rich men have, causeth such dearth, that pore men (which live of their labor) cannot with the sweat of their face have a living, all kind of victuals is so dear, pigges, gese, Capons, Chickens, eggs &c. These things with other are so vnreasonablye enhansed. And I think verily, that if it this continue: we shall at length be constrained to pay for a pigge a pound. I will tell you my Lord's & masters, this is not for the kings honor: yet some will say, knowest thou what belongeth unto the kings honor better then we? I answer, that the true honor of a king, is most perfectly mentioned and painted forth in the scriptures, of which, if ye be ignorant, for lack of time that ye cannot read it, albeit, that your counsel be never so politic, yet is it not for the kings honor. What his honor meaneth ye cannot tell. It is the kings honor that his subjects be led in the true religion. That all his prelates and clergy be set about their work in preaching and studying, and not to be interrupted from their charge. Also it is the 〈◊〉 honor that the common wealth be auaunsed that the dearth of these forsaide things be provided for, & the commodities of this realm so employed, as it may be to the setting his subjects on work, and keeping them from idleness. And herein reasteth the kings honor and his office. So doing, his accompt before God shall be allowed, and rewarded. Furthermore, if the kings honor (as some men say) standeth in the great multitude of people. Then these grasiers, inclosers, and rentrearers, are hynderers of the kings honor. For where as have ben a great many of householders and inhabitauntes, there is now but a shepherd and his dog, so they hinder the kings honor most of all. My Lord's and masters, I say also, that all such proceedings which are against the kings honor (as I have a part declared before) and as far as I can perceive, do intend plainly, to make the yomanry slavery, and the clergy shauery. For such works are all singular, private wealth and commodity. 〈◊〉 of the cleargye had to much, but that is taken away, and now we have to little. But for mine own part, I have no cause to complain, for I thank God and the king. I have sufficient, and God is my judge I came not to crave of any mā, anything, but I know them that have to little. There lieth a great matter by these appropriations, great reformation is to be had in them. I know wheris a great market town w ^t diverse hamelets & inhabitants, where do rise yearly of their labors to the va lue of l. pound, and the vicar that serveth (being so great a cure) hath but xii. or xiiii. marks by year, so that of this pensyon he is not able to by him books, nor give his neigh bor drink, all the great gain goeth another way. My father was a 〈◊〉 , and had no lands of his own, only he had a farm of iii. or iiii. pound by yere at the vttermooste, and here upon he tilled so much as kept half a dosen men. He had walk for a hundred sheep, and my mother milked xxx. kyne. He was able and did find the king a harness, with himself, and his horse, while he came to the place that he should receive the kings wages. I can remember, that I buckled his harness, when he went unto Black heathe field. He kept me to school, or else I had not been able to have preached before the kings majesty now. He married my systers with v. pound, or xx. nobles a piece, so that he brought them up in god linesse, and fear of God. He kept hospitality for his pore neighbors. And some almesse he gave to the pore, and all this did he of the said farm. Where he that now hath it, payeth xvi. pound by yere or more, and is not able to do anything for his prince, for him self, nor for his children, or give a cup of drink to the pore. Thus all then hansyng & rearing goth to your private commodity & wealth. So y ^t where ye had a single to much, you have that: & sins the same, ye have enhansed the rent, & so have encresed another to much. So now ye have double to much, which is to to much. But let the precher preach til his tōg be worn to y ^t stomps, nothing is amended. We have good statutes made for the common wealth as touching comme ners, enclosers, many metings and 〈◊〉 , but in the 〈◊〉 of the matter, there cometh nothing forth. Well, well, this is one thing I will say unto you, from whence it cometh I know, even from the devil. I know his 〈◊〉 in it. For if ye bring it to pass, that the yomanry be not able to put their sons to school (as in deed universities do wonderously decay all ready) and that they be not able to marry their daughters to the auoidynge of whoredom, I say ye pluck salvation from the people, and utterly destroy the realm. For by yemans sons, the faith of Christ is, and hath been maintained 〈◊〉 . Is this realm taught 〈◊〉 rich men's sons? No, no, read the chronicles ye shall find sometime noble menues sons, which have beue unpreaching bishops and prelates, but ye shall find none of them learned men. But verily, they that should look to the redress of these things, be the greatest against them. In this realm are a great many of folks, and amongst many, I know but one of tender zeal, at the motyon of his pore tenauntes, hath let down his lands to the old rentes for their relief. For gods love, let not him be a Phenix, let him not be alone, let him not be an hermite closed in a wall some good man follow him, and do as he giveth example. Surueyers there be, that gredely gorge up their covetous goods, handmakers I mean, (honest men I touche not) but all such as survey they make up their mouths, but the commens be utterly undone by them. Whose bitter cry ascending up to the ears of the God of Sabaoth, the greedy pit of hell burning fire (without great repentance) do ta ry and loke for them. A redress God grant. For furelye, surely, but that two things do comfort me, I would despair of the redress in these matters. One is, that the kings majesty when he cometh to age: will se a redress of these things so out of frame. 〈◊〉 example by 〈◊〉 down his own lands first, and then enioyn his fubiects to follow him. The second hope I have is, I believe that the general accounting day is at hand, the dreadful day of 〈◊〉 I mean, which shall make an end of all these 〈◊〉 and miseries. For as the scriptures be. Cū dixerint pax pax, whē they shall say peace, peace: Omnia tura, all things are sure: Then is the day at hand, a merry day I say, for all such as do in this world study to serve & please God, and continue in his faith, fear & love: and a dreadful horrible day for them that decline from God, walkinge in their own ways, to whom as it is written in the xxv. of Matthew is said: Ite maledicti in ignem eternum. Go ye cursed into eueriasting pu nyshment. Wher shall be wailinge and gnashing of teethe. But unto the other he shall say: Venite benedicti. Come ye bless sed children of my Father, possess ye the kingdom prepared for you from the beginning of the world, of the which God make us all partakers.

The second Sermon of Master Hughe Latimer, which be preached before king Edward.

QVecunque scripta sunt: ad nostram doctrinam. &c. Al things that are written in God's boke, in the holy Bible, they were written before our time, but yet to cōtynue from age to age as long as the world doth stand.

In this boke is contained doctrine for all estates, even for kings. A king herein may learn howe to guid himself, I told you in my last sermon, much of the duty of a king. And there is one place behind yet, and it follow eth in the text. Postquam autem sederit in solio regni sui. &c.

And when the king is set in the seat of his kingdom, he shall write him out a boke, and take a copy of the priests or Levites. He shall have the boke with him, and why? to read in it all the days of his life, to learn to fear god, and learn his laws, and other things, as it followeth in the text with the appurtenances and hangings on, that he turn not from God, ne there to the right hand, nor to the left. And wherefor shall he do this? that he may live long, he and his children. Hitherto goeth the text. That I may declare this the better to the edifying of your souls & the glory of God, I shall desire you to pray &c. Et postquā. &c. Before I enter into this place (right honorable audience) to furnish it accordingly, which by y ^e grace of god I shall do at lesure, I would repeat y ^t place I was in last, & furnish it w ^t an history or two, which I left out in my last sermō. I was in a matter concerning y ^e 〈◊〉 of the Jews, a 〈◊〉 and 〈◊〉 kind of people, like our English men now a days, that in the minoritye of a king, take upon them to break laws, & to go by walls. For when God had promised them a king, when it came to the point they refused him. These men walked by 〈◊〉 , and the saying is, many by walks, many balkes, many balkes much stumbling, and where much stumbling is, there is sometime a fall, how be it there wer some good wall 〈◊〉 among them, that walked in the kings high way ordinarily, uprightly, plain Dunstable way, and for this purpose, I would show you an history which is written in the third of the kings.

King David being in his chyldhode, an old man, in his second childhode, for all old men are twice children, as the Proverb is. Senex bis pure. 〈◊〉 old man, twice a child, it hap pened with him, as it doth oftentimes, when wicked men of a 〈◊〉 childhode take occasion of evil.

This king David being weak of nature and impotent, in so much that whē he was covered with clothes, he could take no heat, was counseled of his servants to take a fair young maid to nourish him, and to keep him warm in his body, I suppose she was his wife. How be it he had no bodilye company with her, and well she might be his wife. For though the scripture do the say. Non cognouit eam. He knew her not, he had no carnal copulation with her, yet it saith not: Non duxit eam vxorem. He married her not. Aud I cannot think that king David would have her to warm his bosom in bed, except she had been his wife, having a dispensation of God to have as many wives as he would. For god had dispensed with them to have many wives. Well: what happened to king David in his childhode, by the child of the devil? Ye shall hear. Kinge David had a proud son, whose name was Adonias, a man full of ambition, desirous of honor, always climynge, clymyng. Now, whiles the time was of his fathers childhod, he would depose his father, not 〈◊〉 of his fathers mind, saying. Ego regnabo. I will reign, I will be king, he was a stout stomacked child; a bywalker, of an ambitious mind, he would not consent to his fathers friends, but gat him a chariot, and men to run before it, and divers other adherents to help him forward, worldly wise men, such as had ben before of his fathers counsel, great men in the world, and some no dout of it, came of good will thinking no harm, for they would not think, that he did it without his fathers will, having such great men to set him forth, for every man cannot have access at all times to the king, to know his pleasure: well, algates he would be king. He makes a great feast, and thither he called Joab the ringleader of his fathers army, a worldly wise man, a by walker, that would not walk the kings hye way, and one 〈◊〉 the high priest. For it is marvel if any michief be in hand, if a Priest be not at some ende of it, they toke him as king, and cried, Viuat Rex Adonias. God save king 〈◊〉 , David suffered all this, and let him alone, for he was in his childhod a bedred man. But see how God or dered the matter. Nathan the Prophet and Sadoc a Priest: and 〈◊〉 , and Crethytes, and 〈◊〉 the Kings garde, they were not called to the feast.

These were good men, and would not walk by ways, therefore it was folly to break the matter to them, they were not called to counsel. Therefore Nathan whē he hard of this, he cometh to Bethsabe, Solomon's mother, and saith. Hear ye not how Adonias the sone of Ageth, reigneth king, David not knowing? And he bad her put the king in mind of his oth that he sware that her son Solomon should be king after him, this was wise counsel according to the proverb. Qui vadit plane, vadit sane.

He that walketh in the hye plainway, walketh safely. Upon this she went and brake the matter to David, and desired him to show who should reign after him in Jerusalem, adding that if Adonias were king, she and her son after his death should be destroyed, saying: Nos erimus peccatores. We shall be sinners, we shall be taken for traitors, for though we meant no harm, but walked uprightly, yet because we went not the by way with him, he being in authority will destroy us. And by and by cometh in Nathā, and taketh her tale by the ende, and showeth him how Adonias was saluted king, and that he had bid to dinner the kings servants, all saving him and Sadoc, and Banaiah and all his brethren the Kyngs sons save Solomon. Kinge David remembering himself, swore, as sure as God liveth, Solomon my son shall reign after me and by and by commanded Nathan and Sadoc and his garde the Cerites and Phelites, to take Solomon his son and set him upon his mule, and anoynte him Kyng. And so they did crying. Viuat Solomon Rex. Thus was Solomon throned, by the advise and will of his father, and though he were a child, yet was his will to be obeyed and fulfilled, and they ought to have known his pleasure.

Whylse this was a doing there was such a joy and outcry of the people, for their new king, and blowing of trom pettes, that Joab and the other company being in their io lytie, and keeping good cheare: Hearde it, and sodaynly asked what is this ado? And when they perceived, that Solomon, by the advise of his father was annointed king, by and by there was all whisht, all their good chere was don, and all that were with Adonias, went away, and let him reign alone: if he would, and why? He walked a by way and God would not prosper it.

God will not work with private authority, nor with anything done inordinately. When Adonias saw this that he was left alone, he toke sanctuary, and held by the horns of the alter, and sware that he would not depart thence, till Solomon would swear that he should not lease his life. Here is to be noted the notable sentence, and great mercy of king Solomon.

Let him (saith he) order him self like a quiet man, and there shall not one hear fall from his head. Sed si inuentum fuerit, malum in 〈◊〉 . But if there shall be any evil found in him, if he hath gone about any mischyef, he shall die for it. Upon this he was brought into Solomon, and as the boke saith, he did homage unto him, and Solomon said to him. Vade in domum tuam.

Get thee into thy house, by like he meant to ward, and there to see his wearing, as if he should say, show thyself without gall of ambition, to be a quiet subject, and I will pardō thee for this time. But I will see the wearing of the. Here we may see the wonderful great mercy of Solomon for this notoryous treason, that Adonias had committed, it was a plain matter, for he suffered him self to be called king, it hung not of vehement suspicion or conjecture nor sequel or consequent, yet notwithstanding Solomon for that present, forgave him, saying I will not forget it utterly, but I will keep it in suspece, I will take no advantage of thee at this time. This Adonias and Absalom were brethren, and came both of a strange mother, and Absolō likewise was a traitor and made an insurrection against his father. Beware therefore these mothers, and let kings take hede howe they mary, in what houses, in what 〈◊〉 . For strange bringing up bringeth strange manners. No we giveth David an exhortation to Solomon, and teacheth him the duty of a king, and giveth him a lesson, as it followeth at large in the boke, and he that list to read it, may se it there at full. But what doth Adonias all this while? He must yet clime again, the gall of ambition was not out of his heart. He will now mary Abisaak the young Queen that warmed king Dauides bosom, as I told you, & cometh me to Bethsabe, desiering her to be a mean to Solomon her son that he might obtain his purpose. And bringeth me out a couple of lies at a clappe, and committeth me two unlawful acts. For first he would have ben king without his fathers consent, and now he will marry his fathers wife, and the. ii. lies are these. Fyrst, said 〈◊〉 to Bethsabe, thou knowest that the kingdom belongeth to me, for I am the elder. The kingdom was mine, he lied falsely, it was none of his. Then said he all the eyes of Israel were cast upon me, that is to say: all Israll consented to it, and there he lied falslye. For Nathan, Sadoc, and other wise men, never agreed to it. Here was a great enterprise of Adonias: he will be climbing still. Well Bethsabe went at his request to her son Solomon, and asked aboune, and be granted her whatsoever she did ask. Notwithstanding he brake his promise afterward & that rightwell, for all promises are not to be kept, specially if they be against the word of God. Or not standing with a commune profit, and therefore, as sone as Solomon hard that Adonias would have 〈◊〉 the young Queen 〈◊〉 , nay then let him be king to, said he. I perceive now that he is a naughty man, a proud hearted fellow, the gall of ambition is not yet out of his heart, and so commanded him to be put to death. Thus was Adonias put to execution, where as if he had kept his house and not brokē his injunction, he might have lived still. Abiathar, what became of him? The king (because he had served his father be fore him) would not put him to death, but made him as it were a quondam. Because thou hast ben with my father (said he) and diddest carry the ark before him, I will not kill thee. But I will promise thee, thou shalt never minister anymore. Vade in agrum tuum. Bet thee to thy land, and live there. A great matter of pity & compassion, so God grant us all such mercy. And here was the ende of Eli's stock, according to the promise and threatening of God. As for the Phelethites we do not read that they were punished. Mary, Semey transgressed his Iniunction: for he kept not his house, but went out, of Hierusalē to seek two servants of his, that had run from him: and when it came to Solomon's ear, it cost him his life. I have ripped the matter now to the pill, and have told you of plain walkers, and of by walkers, and how a king in his childhod is a king, as well, as in any other age. We read in scripture of such as were but xii. or viii. years old, and yet the word of the ho lie Ghost called them kings, saying: Cepit regnare He began to reign, or he began to be king. Here is of bywalkers. This history would be remembered, the proverb is: Felix quem faciunt aliena pericula cautum. Happy is he that can beware by another man's ieoperdy. For if we offend not as other do, it is not our own deserts. If we fall not, it is God's preservation. We are all offenders. For ether we may do, or have don, or shall do (except God preserve us) as evil as the worst of them. I pray God we may all amend and repent. But we will all amend now I trust. We must needs a mende our lives every man.

The holy Communion is at hand, and we may not receive it unworthily. Well, to return to my history. Kyng David (I say) was a king in his second childhod. And so, young kings though they be Children, yet are they kings notwithstanding, and though it be written in scripture: Ve tibi O terra 〈◊〉 pure est Rex. Woe to thee, O Lande, where the king is a child: it followeth in another place. Beata terra vbi rex nobilis Blessed is the land, where there is a noble king. Where kings be no banketers, no players, and where they spend not their time in hawking, and hunting: And when had the kings majesty a Council that toke more pain both night and day for the setting forth of gods word, and profit of the commune wealth? And yet there be some wicked people that will say. Tush, this gear will not tarry, it is but my Lord Protectours, and my lord of Canterburies doing: The king is a child, he knoweth not of it. Jesus mercy, how like ar we English men to y ^e Jews ever stubborn, stiffnecked, and walking in bye ways. Yea, I think no Jew would at at any time say: this gear will not tarry. I never heard nor red at any time that they said. These laws were made in such a kings days, whē he was but a child. Let us alter them. O Lord what pytie is this, that we should be worse then the Jews?

Blessed be the lande saith the word of God, where the king is noble. What people are they that say, the king is but a child? have not we a noble king? Was there ever king so noble? so Godly? brought up with so noble counselors? so excellent, & well learned Scholemaisters? I will tell you this, and I speak it even as I think. His 〈◊〉 hath more Godly wit and understanding, more learning and knowledge at this age, then xx. of his progenitors, that I could name, had at any time of their life.

I told you in my last sermon of ministers, of the kings people, and had occasion to show you, how few noble men were good preachers, and I left out an history then which I will now tell you.

There was a Bishop of Wynchester in king Henry the vi. days, which king was but a child, and yet were there many good Acts made in his childehod, and I do not read that they were broken. This Bishop was a great man borne, & did bear such a stroke, that he was able to shoulder the Lord Protectour. Well, it chanced that the lord Protectour and he fell out, and the Bishop would bear nothing at all with him, but played me the Satrapa, so that the Regent of France was fain to be sent for, from beyond the seas, to set them at one, and to go between them. For the Bishop was as able and ready to buccle with the Lord Protectoure, as he was with him.

Was not this a good prelate? he should have ben at home a preaching in his Dioces in a waniant. This Protector was so noble and Godly a man, that he was called of every man the good Duke Humfrey. He kept such a house, as ne uer was kept since in England, without any enhaunsyng of rentes. I warrant you, or any such matter. And the bishop for standing so stiffly by the matter, and bearing up the order of our mother the holy church, was made Cardinal at Calais, and thither the bishop of Rome sent him a cardinals hat. He should have had a tiburne tippet, a halpeny halter, and all such proud prelates. These Romish hattes never brought good into England.