The seconde Sermon of Maister Hughe Latimer, whych he prea­ched before the Kynges ma­iestie, wtin his gra­ces Palayce at Westminster ye .xv. day of Marche. M.ccccc.xlix.

Cum gratia et Priuilegio ad Impri­mendum solum.

To the Reader.

EVen as intimes past, al mē, which were honestly bente to the promoting of vertue and learnyng, foūd meanes, that the workes of worthy ora­tours, of famous and renoumed Philoso­phers, shuld be by ye, benefit of publishing, redemed from the tyrannye of obliuion, to the great and hygh profette of countryes, of commen wealthes, of empyres, and of assemblies of men: lykewyse ought we to fetche our presydente from those men, and suffer no worthi mōument to perysh, wherby any good may grow, either to the more godly admynystracyon of politik [...] and ciuyl affayres, or elles to the better estably­shing of christian iudgment. Numa Pōpi­lius (who was inagured & created king of the Romaynes next after Romulus) was far more careful & busier in grounding of Idolatrus religion (as vpon rytes, cere­monies, sacrifices and supersticions) then we are in promoting of christian religyon to the aduauncement of the glorye due to the omnipotent maiesty of God him selfe, who hath reuealed and vttered hys worde vnto vs by hys Prophetes, and laste of all by hys onely begotten sonne Iesus Christ [Page] whereby he hath confyrmed our consciēce in a more perfect certenty of the truth, thē euer they were before. This Numa instituted an Archbyshop for the perseruyng of the Commentaries, contaynyng the solēp­nities of their religion wyth manye other appendixes, vnited to the office of the high bishoppe. What do we? We haue suppressed. We haue wrastled wt fyre, and sworde not only to deface the wrytynges of suche learned mē as haue paynefully trauailled to publysh Gods word: but also we haue sturred euery stone, & sought al deuelish deuises, to deteine yt same word of god itselfe frō his people. May not we (& not vnwor­theli) be accōpted far vnder ye Ethenickes who wrought only by naturall mocyon & antipacyons, wythout breathinge and in­spiring of the holy gost, if we woulde not (I meane not be equall wyth them) but be farre more zelous in promotyng good learning and religiō thē euer thei were. They, when thei had suche noble and worthy clerkes (as Socrates. Plato, and Aristotle) wt al diligence; caused ye frutes of those most rare and profound wittes, to be preserued for their posteritie, that the eyes of all generations myght enioye the fruicion and vse [Page] of them, thinking that such wōderfull vertues, shuld not be buried in ye same graue that theyr bodyes were. After so manifold and daungerous shyp wrackes of religiō, as in our tymes we may well remember, whereas the ambitious and blynde prela­tes (some of wily wilfulnes, some of grose ignorance) ruleth the sterne and euermore blemished the true knowledge of Goddes worde, and dyd theyr indeuour to obscure the same wyth their polytyke and decente ceremosies & trampery of supersticions. How oft hath religion bene tost on the stormy sourgis and daungerous rockes of the Romyshe seas? Howe oft hath it bene in such a desperate state, that the true myny­sters haue bene inforsed (as you woulde say) to waye vp ancker (the tackling of the shyp beyng broken (and destytute of all o­ther helpe and succoures to geue ouer the rulynge of the shyppe to God hym selfe, who is only able to saue, whē al ye world by mānes reasō iudgeth it past cure. Such (O Lord) is thy mercie and ineffable pow­er: what cristē hert that fauoureth ye glory of God, did not euen lamente and bewaile the state of religiō, and thought verely the vtter ruine of Christes church to be at hād [Page] seing the late martirdome of those that suffered? Yet didest thou lord sturre vp thou­sandes out of their ashes, and what was done of a popysh polycye to suppresse and kepe vnder thy truth, that of al other, dyd most set forth the same. Thou hast deliue­red Danyel out of the denne of the lyons, and he hath set fourth thy worde abroade, But now coūtremen, whō God hath bles­sed by deliuerynge you from the tirranny of the lions and her whelpes, (which wēt thorow the whole realme sucekyng the in­nocent bloude) how vnthanckfull are you vnto God so greatlye neglectynge so spe­cyall a benefyt, fallyng into suche a louse­nes of lauicioouse liuing as the lyke hath neuer bene heard of hereto fore. Euē as ye are growne to a perfeccyō in knowlege so are ye come to a perfeccyō in al mychiefe. The Heathen, whych had no other guyde but the law of nature, grauen in the tables of their hart, were neuer so poysoned with the contagion of most horyble heresies, as some of vs Christians which are not ashamed to brag and boste of the spirite. But it is a phanaticke spirite, a brainsicke spitite a sedicious & a malignante spirite. Christe breath his spirite vpō you yt ye may rede ye scripture [Page] wtih al humblenes and reuerēce, to fetch from thence comforte for youre wounded consciences, not to make that lyuely foun­tayne of lyfe to serue for the fedynge of your idle braines, to dyspute more subtel­lye thereby, or else by mysunderstandynge of the same to conceiue pernitious and an­nabaptistical opinions, Remember yt the seruaunte whiche knoweth hys maysters wyll and doeth it not shalbe beaten wyth many strypes. God is a good God, a mercyful God, a father whych beareth muche wyth our croked nature and vnchristyan behauiour, and very slote to reuenge hys blasphemie thys maitenaunce of so manye unscripturlye opinions, these brablynges and scismatyke cōtencions wherin a great packe of vs delite and repose our glory, all though as fōdly, as eroniously, to ye great sclaunder of the godly learned, and also to the hynderaunce of the good successe & fre passage of the word of God. But as truly as god is God if we repēt not shortly, hys plages and vengaunce are not far of, hys indignacyon and wrathe shall be poured from heauen vpon our vngodlynes. He is long a comming but when he coms be wil pay whome and (as Lacta [...]cius sayeth re­compence [Page] hys long sufferance wyth gre­uouser punishmentes. The world and the deuil hath so bewitched vs, yt we in our dedes (I feare we to manye of vs) deny God to be God whatsoeuer we pittle pattle wt our tōges. Goddes word must not be talc­ked of only, for that is not inough) it muste be expressed. Then must we as welliue the worde as talke the worde, or else, if good lyfe do not ensue and folow vpon our readynge to the example of other, we wyghte as wel spende that tyme in redyng of pro­phane hystories, of cantorburye tales, or a fit of Robyn Hode Let vs ioyne good life wyth our readyng, and yet al wylbe to ly­ttle. Remember that the world and al that is in it, is mere vanitye, and shall haue an ende. Thou I say, yt thus abusest the gifte of Gods holy word, and the gratyousnes of the Kinges maiesty, whiche hath lycen­sed the to rede the same, for the comfort of thyne owne soule, for the instruction of thi famyly, the educacyon of thy childrē, and edifiyng of thy neyghbour. Thou that art so gorgiously apparelled, and feadeth thy corruptible carkasse so dayntely, thou that purchasest so fast, to the vtter vndoynge of the poore, consoider wherof thou camest, & [Page] wherunto thou shal returne. Wher is thē all thy pompe? where is al thy ruffe of thy gloriousnes become? What wyl thou saye for thy selfe in that horryble daye of iudg­ment, wher thou shalt stand naked before God, wher the tables of thyne owne con­scyence shalbe opened and layed before thyne eyes to accuse the? Thou which rey­sest the rentes so gredely as thoughe thou shouldest neuer haue inough. Thy iudge­mente is, throw miserable māmon, so cap­tyuate & blind. that yu canst not tel when yu hast inough, or what is inough? Truly, a­litle is to much for him yt knoweth not how to vse much well. Therfore learne first the vse of monie and riches, & some other ho­nester means to attayne them, that thys thyne insaciable couetousnes and vnlaw­ful desyryng of other mens goodes, maye be reduced to some reasonable measure, & that it do not excede the lymyttes or com­passe of honesti, and the bōdes of brother­ly loue: lest God (before whom thou shalt appere one day, to render a straight accōptes, for the dedes done in thy flesh) burden and charge the wyth thy vnmerciful hand lyng of thy Tennant (but yet notwythstandyng thy brother (whom, wyth newe In­comes, [Page] fynes, inhauncyng of rentes, and suche lyke vnreasonable exactyons, thou pilles polles, & miserably oppresses. Whē that terrible day shall once come, a litle of Gods mercye wyll be worth a masse or a whole hepe of thy monei. Ther thi wicked Māmon, whom thou serueste like a slaue, can purchase the no mercy. There thy money so gleaned and gathered of the & thine (to the impouerishment of manye to make the only rych) can not preuaile the, nor yet redeme thy cause before that iuste & seuere iudge, which thē, & ther wil rēder to ye, the selfe same measure yt yu measureste to other men. What dyd we speke of preuaylynge, or redeming of thy cause wtth mony? Nay thē thy monei, & the roust of thy gold shall be a wytnes against ye & shal eate thy flesh as the fyre. Howe frantycke and folyshe myght al wyse men, wel iudge and deme him too be (which againste the daie of hys araignement when he should stād vpō the tryal of death and lyfe) woulde busy hym self, his folkes, and his frendes to prepare and get many witnesses agaynste hym to cast him awaye by theyr euidēce & witnes and to prouyde suche menne as shoulde be the onlye cause of hys deathe. Euen. [Page] So franctycke, so folysh art thou, whych doth toyle, trauayle, and turmoyle so er­nestly and busylye aboute the gettynge of goodes and ryches, before thou haste wel learned & taken forth of the lesson, of well vsyng the same. Howbeit, trulye I doute much of the wel vsyng of that, which was neuer well nor truly gotten. Learne ther­fore first,Prouerb. xix. to know what is inough. For the wyse man sayth, it is better to haue a lytle wyth the fear of the Lorde, then great and insaciable ryches.Sophoni. i Sophonye sayth their golde shal not be able to delyuer thē in the day of the Lords wrath. Let your conuersacion be without couetousnes, & be cōtent wt that ye haue alredy,i. Hebre. iii. Godlines is a gret ryches, if a man be content wyth suche as God sendes. For we brought nothyng in­to thys world,i. Timoth. vii neither shal we carry anye thyng out. When we haue foode and ray­mente, let vs therwith be content. Behold thy Scholemaster Paul teaches the heare a good lesson. Here thou mayst learne wel inough, to know what is inough. But lest thou shouldest feare at any time, the want or lacke of thys inoughe. Here father the rest of thy lessō. For god verely saith. The [Page] Lorde is myne helpper, I wyll not feare what man doeth to me. If the reuenues and yerely Rentes of thy patrymonye and landes, be not inough, nor sufffcient for thi finddyng, and wil not suffice thy charges, then moderate thyne expences, borrow of thy two next neighboures, that is to say of thy backe and thi belly. Learne to eat with in thy teather. Pul downe thy sayle. Saye downe proud hert. Mayntayn no greater port, then thou art able to bear out and support of thyne owne prouision, Put thy hād no further then thy sleue will reache. Lut thy cloth after thi measure. Kepe thi house after the spending. Thou must not pil and polle thy Tenante, that thou mayest haue (as thei sai) Vnde, & that thy neuer inough to ruffull it out in a riotus ruffe, and a pro­digal, disolute, and licenciouse liuing. We reade in the scripture geue to euery man his dutye, tribute, to whom tribute belon­geth, custome, to whome Custome, is due feare to whom feare belongeth honoure to whome honoure partayneth. But we finde not there, nor elles where, fynes to whom fines, incomes to whom incomes. Paulle was not acquainted with none of those termes. Belike they were not vsed [Page] and come vp in his time, or else he would haue made menciō of them. Yeat not with standyng, we deny not but these reasona­bly required & vpō honest couenātes & cō ­tractes, are ye more tolleraable, & so vsed, so maye be permitted. But the couenaūtes & ye cōtractes we remit to the godly wisdom of the hie magistrates,Esay. [...]. who (we pray god) may take such order and direction in thys, and al other, yt the cōmō people may be re­leaued & eased of manye importable char­ges and iniures, whych many of them, cō ­trary to al equitie and ryght, sustaine. But wo worth this couetousnesse, not without skyll called the root of all euyll. If coue­tousnes were not, we thinke many things amisse should shortelye be redressed. She is a mighty Matrō a Lady of great power. She hath reteyned moo seruaūtes thē any Lady hath in Englande, But marke howe well in fyne she hath rewarded her seruantes: and lerne to be wyse by another mās harme. Acham by the commaunde­mente of God, was stoned to death, be­cause he toke of the excōmunicate goodes.Deutro. xvii. Saul moued wyth couetousnes dissobeied goddes worde, reseruinge the Kyng, Agag and a parsell of the fatteste of the cattle, [Page] & lost his kyngdome therby. Gehize was strycken wyth leaprosy and all hys poste­ritie, because he toke money and raymente of Naaman. The rich and vnmerciful gloton, which fared well and deyntely euerie day, was buried in hel, and ther he taketh nowe such fare as the deuil him selfe doth Woo be to you, that ioyne house to house, and feelde to feeld: shal ye alone inhabyte the pearth? Let these terrible exāples suf­fyce at thys presente, to teach, and admo­nysh, the inhaunser of Rentes, the vnreso­nable exactour and gredye requirer of fie­nes and incomes, the couetouse lease monger, the douourer of townes and contries as. M. Latimer tearmeth them rightly. If these scriptures (whyche they maye rede in these godly sermons do not pearse their stony hertes (we feare) more wyl not serue The Lord be mercyful to them. But nowe the wycked Iudge, whiche corrupteth iu­styce for Brybes heer he maye learne also the lesson that Moses taughte long before this tyme,Iosue. vii. ye magistrates & Iudges in the common wealth of Israell be no accep­ters of personnes neyther be desyreous of giftes, for they make wyse men blind, and chaunge the mynde of the ryghtuouse.i. To the kin­ges. xv. [Page] In iudgement be mercyfull to the faithe­les,Ecclesiastical xilti. Prouer▪ xvii. as a father, & be in stead of an husband vnto theyr mother. The vngodly taketh gifts out of the bosom, to wrast the waies of iudgment, Let him that rules be deligēt sayth Paul. What meaneth he by thys terme, diligēt? He requyres no such diligence, as the most part of our lucratiue lawyers do vse, in dyfferryng and prolōging of matters, and accyons from. Terme to Terme and in the tractynge, of tyme in the same. Whear perchaūce the tytle or the ryght of the matter myght haue come to lyght, and bene tryed longe before if the Lawyers & the Iudges would haue vsed such diligēce as Paule would haue them to do, But what care ye lawyers for Paul? Paul was but a mad man of lawe to controlle thē for their diligence. Paull, yea & Peter to, coulde better skil of mending of an olde net, of clouting of an old tent, thē to teach lawiers what diligence they should vse in the expediciō of matters. Whi? but be not lawiers diligent say ye? Yea truly are thei about their own profit ther are no more diligēter mē nor busier persōs in al Englād They trudg in ye tearme time to & fro. Thei [Page] applye the world hard. They forslow no tyme. They folow Assises and Sessiōs, Letes. Lawdaies and Hūdredes. They shuld serue the kyng but they serue them selues. And how thei vse (nay rather abuse) their office in the same, some good manne wyll tell theym thereof. We lacke a fewe moo Latymers, a fewe moo suche Preachers. Such playne Pasquyls, we pray God prouide for vs, yt will kepe nothing backe. Of the whych sort and numbre, we may most worthely recken thys faythful minister of [...]od, and constant Preacher of hys word Master Hugh Latymer, which by his perseueraunce, & stedfastnes in the truth, hath stablished this waueryng worlde. He hath bene tost for the truthes saked, and tried wt the stormes of persecutyon, as golde in the fornace. He is one, whom, as well for hys learned, sounde, and chatholyke iudg­ment, in the knoledge of Goddes worde, as for hys integrety and example of chri­stian cōuersacyon, all we & (specially ministers and prelates) ought to set before oure eyes, as a principall patrone to imytate & follow, desyrynge God, who hath styrred vp in hym the bold spirite of Helias, may dayly more and more augment the same in [Page] him, & may also prouide manye such prea­ching prelates, which both so wel could, & so willyngly wold frākely vtter the truth to the extollinge of vertue, to the rewarde of well doers, the suppressyng of vyce, the abolyshmente of all papestrie. It is oure parte therefore to praye diligently for hys cōtinuall health and that he may liue long among vs in a florishing old age, and not (as some in grate & inhumayne persons) to maligne & depraue him for yt he so frākly & liberally taxed, perstringed, & opēly rebu­ked before the Kinges Mayestie ye peculi­ar faults of certaine of hys auditours, but it is our part, rather thākefully to accepte in good parte take his godly aduertisemēt onles we be mynded to prefer our mucky monye & false felicitie before ye ioyse of heauē, or els beleue (as yt Epecures do) that after this life ther is neither hel nor heauē. Receiue thākfully (gē ­tlereader) these sermonnes faith fully colected wt ­out al sinistre suspi­cion of any thyng in the same ad­ded or a­dēpt


QVecunque scripta sutit: ad nostram doctrinam. &c. All thynges that are wrytten in Goddes boke, in the holy By­ble, they were wrytten before oure tyme, but yet to contynue from age to age as long as the world doeth stand.

In thys Boke is contayned doctrine for al estates,In goddes boke is cōtayned doctryne for al estates. euen for kynges. A kynge herein maye learne how to guyde hym selfe, I tolde you in my laste sermon muche of the dutye of a kynge. And there is one place behynde yet, and it foloweth in the texte.

Postquam autem sederit in solio regni sui. &c. Deute. xvii And when the Kynge is sette in the seate of hys kyng­dome, he shall wryte hym out a boke & take a copy of y pryestes [Page] or Leuites. He shall haue the boke wyth hym, and why? to reade in it all the dayes of hys lyfe, to learne to feare God, and learne hys Lawes, and other thynges, as it foloweth in the texte wyth the appurtenaun­ces and hāgynges on, that he turne not frome God, neyther to the ryght hande, nor to the lefte. And wherfore shal he do thys? that he may lyue longe, he and hys children. Hitherto goeth the text. That I maye declare thys the better to the edifiynge of youre soules and the glory of God, I shall desyre you to praye. &c. Et posquam sederit &c. Before I enter into thys place (right honourable audy­ence) to furnyshe it accordyng­ly, whych by the grace of god [Page] I shal do at leasure, I woulde repete the place I was in last, & furnyshe it wyth an history or two whiche I lefte oute in my last sermō. I was in a matter cōcerning the sturdines of the Iewes,The styfnec­ked Iewes & our Englysh men cōpared to gether. a frowarde and styf­necked kynde of people, much lyke oure Englyshe men nowe a dayes, that in the minoritye of a Kynge, take vpon them to breake lawes & to go by wayes. For whē god had promysed thē a kyng, whē it came to the point they refused hym. These men walked by walckes, and the sayynge is, many bywalkes,An Englyshe adage other­wyse called an old said say many balckes, many balckes muche stumblynge, and where muche stumblynge is, there is some­tyme a fal, how be it ther were [Page] some good walkers among thē, that walked in the kinges highe waye ordinarilye, vpryghtlye, playne Dunstable waye, and for thys purpose, I woulde shewe you an hystorye whyche is wryten in the thyrde of the kynges.

Kynge Dauid beynge in hys chyldhode, [...]ij. of kyn­ges, the fyrste Chapt. an olde man, in hys second chyldhode, for al old men are twyse chyldren, as the Pro­uerbe is. Senex his puer. An olde manne, twyse a chylde, it hap­pened wyth hym, as it doth of­tentymes, when wycked men, of a Kynges chyldhode take occa­syon of euyl.

Thys Kynge Dauid beyng weake of nature and impo­tente, in so muche that when [Page] he was couered with clothes, he coulde take no heate, was coun­sayled of his seruauntes to take a fayre younge mayde to nou­ryshe hym, and to kepe hym warme in hys bodye, I suppose she was hys wyfe. Howe be it he hadde no bodilye companye wyth her, and well she myghte be hys wyfe. For thoughe the scripture doeth say: Non cognouit [...]am. He knewe her not, he had no carnall copulation wyth her yet it sayeth not: Non duxit eam vxorem. He maryed her not. And I canne not thynke that kynge Dauid woulde haue her to warme hys bosome in bedde, excepte shee hadde bene hys wyfe, hauynge a dispensatyon of God to haue as manye wy­ues as he woulde.

[Page]For God had dispensed wyth theym to haue manye wyues. Wel: what happened to kinge Dauid in his chyldhode, by the chylde of the deuyll? Ye shall heare. Kynge Dauid hadde a proud sonne, whose name was Adonias,Adonias. iij. of Kynges the fyrst. a man ful of ambiti­on, desyrouse of honoure, al­wayes clymbyng, climbinge. Nowe, whylse the tyme was of his fathers childhode, he wold depose hys father, not knowe­yng of hys fathers mynde, sai­ing. Ego regnabo. I wil raigne, I wyll be kyng, he was a stoute stomacked chyld, a biwalker, of an ambitious mynde, he wold not consente to hys fathers frēdes, but gate him a charret, and mē to runne before it, and dyuerse other adherentes to [Page] helpe hym forthward, worldely wise men, such as had bene be­fore of hys fathers counsayle, great men in the world, & some no doute of it, came of good wil thynkynge no harme, for they woulde not thynke, that he did it wythoute his fathers wyll, hauynge suche greate men to set hym forth, for euery man cā not haue accesse at al tymes to the kynge, to knowe hys plea­sure, well: algates he woulde be Kyng, he makes a great feaste,Ioab captain general of Dauids ar­my. and thether he called Ioab the ryngleader of hys fathers ar­mye, a worldlye wyse man, a by­walker, that woulde not walke the Kynges hye way, and one Abiathar the highe prieste. For it is maruayle if any michyefe be inhand, if a prieste be not at [Page] some ende of it, they toke hym as Kynge, and cried, Viuat rex A­donias. God saue kynge Adoni­as, Dauid suffered all thys, & lette hym alone, for he was in hys chyldhode a bedred man.

But se howe God ordered the matter, Nathan the Prophete and Sadoc a priest, and Ba­nayah, & Crethytes, and Phe­lethytes the Kynges gard, they were not called to the feast.

These were good, men, and woulde not walke bywayes, therefore it was foly to breake the matter to them, they were not called to counsell.

Therefore Nathan when he harde of thys, he commeth to Bethsabe Salomons mother and sayeth. Heare ye not howe Adonias the sonne of Ageth, [Page] raygneth kynge, Dauid not knowyng? And he bad her put the kynge in mynde of hys oth that he sware that her sonne Salomō should be kynge after hym, thys was wyse counsayle accordynge to the Prouerbe. Qui vadit plane, vadit sane.

He that walketh in the hye playne vaye, walketh safelye. Upō thys the wente and brake the matter to Dauid,Bethsabe sueth to Da­uid & sollici­tes her son­nes Salomōs matter. and de­syered hym to shewe wo should raygne after hym in Hierusa­lem, addynge that yf Adonias were kynge, she and her sonne after hys death shoulde be de­stroied, saying: Nos erimus peccatores. We shalbe sy [...]ers, we shal­be takē for traytors, for though we ment no harme but walked vpryghtly yet because we went [Page] not the by way with hym he be­ynge in authoritie wyl destroye vs, And by and by commeth in Nathā, and taketh hyr tale by the ende, & sheweth him howe Adonias was saluted kynge, & that he hadde byd to dynner the Kynges seruantes, al sauinge hym and Sadoc, and Banaiah and al hys brethren the kynges sonnes saue Salomon. Kynge Dauid remembryng hym selfe, swore, as sure as God lyueth, Salomō my son shall raygne after me, and by and by com­maunded Nathan and Sadoc and hys garde the Cerithes & Phelites, to take Salomō hys sonne and set, hym vpon hys mule, and an [...]it hym Kynge▪ and so they dyd criynge, Vi [...]at Salomō Rex. Thus was Salomō [Page] throned, by the aduyse and wyl of hys father, and thoughe he were a childe, yet was his wil to be obeyed & fulfylled, and they ought to haue knowē hys pleasure. Whylse this was a doyng there was suche a Ioye and outecrye of the people,The Ioye of the people for theyr newe kyng. for theyr newe Kynge, and blowynge of trompettes, ye Ioab & the other company beinge in theyr ioly­tye, and kepynge good cheare. heard it, and sodaynlye asked what is thys ado? And when thei perceiued, yt Salomō, by ye aduyse of hys father was an­noynted King, by and by there was all whysht. all theyr good chere was done, and al yt were wyth Adonias wente awaye, & lette hym raygne alone. yf he woulde, and whye? He walked [Page] a bywaye and God would not prospere it.

God is a­gainst priuate authoryte & inordinate doynges.God wyll not worcke wyth pryuate authoritie, nor wyth a­nye thynge done inordinatlye. When Adonias sawe thys that he was left alone, he toke sanctuarye, and helde by the hornes of the aultare, and sware that he woulde not departe thence, tyll Salomon woulde sweare that he shoulde not lease hys lyfe. Here is to be noted the notable sentence, and greate mercye of Kynge Salomon.The mercye of Salomon is notable.

Let hym (sayeth he) order hym self lyke a quyete man, and there shall not one heare fal frō hys heade. ‘Sed si inuentum fuerit, malum in eo.’ But yf there shall be any euyll foūde in him, yf he hath gone a­boute [Page] anye myschyefe, he shall dye for it. Upon thys he was broughte in to Salomon, and as the boke sayeth, he dyd ho­mage vnto hym, and Salomon sayed to him. Vade in domum tuam.

Get the into thy house, by­lyke he meante to warde, & there to se hys wearynge, as yf he should saye,Tyme tryeth traytours frō the trusty. shew thy self with­out gal of ambicion, to be a quyet subiecte, and I wyll pardone the for thys tyme. But I wyll se the wearynge of the.

Here we maye se the wonder­full greate mercy of Salomon for thys notoryous treason, yt Adonias had cōmytted, it was a plaine matter, for he suffered hym selfe to be called kynge, it hūg not of vehemēt suspitiō or cōiecture nor sequel or cōsequēt [Page] yet notwythstandynge Salo­mon for that present, forgaue hym, sayinge. I wyll not forget it vtterlye, but I wyll kepe it in suspence, I wyll take no ad­uauntage of the at thys tyme. Thys Adonias & Absolon were brethren, and came boeth of a straunge mother, and Absolon lyke wyse was a traytoure and made an insurrection agaynste hys father. Beware therefore these mothers, and let kynges take hede howe they marye, in what housses, in what fayeth. For strange bringyng vp brin­geth straunge maners. [...]ote of what force educa­tion ys. Nowe geueth Dauid an exhortacion to Salomō, and teacheth hym the dutye of a Kynge, and ge­ueth hym a lesson, as it folow­eth at large in the boke, and he [Page] that lyste to reade it, maye se it ther at full. But what doeth Adonias all thys whyle?Adonias schrinkes in ye wetyng and prouethnogth in the wea­ryng. He must yet clymbe agayne, yt gal of ambition was not out of his hert. He wil now mary Abisaas the yōge quene that warmed kīg Dauids bosome, as I told you, & commeth me to Bethsa­be, desyering hyr to be a meane to Salamon hyr sonne that he myght obtayne hys purpose. And bryngeth me out a couple of lyes at a clappe, and cōmyt­teth me two vnlawfull actes. For fyrste he woulde haue bene Kynge wythoute hys fathers consente, and now he wyll ma­ry hys fathers wyfe, and the .ii. lyes are these. Fyrste, sayed he to Bethsabe, thou knowest that the Kyngdome belongeth to [Page] me, for I am the elder. The kyngedom was myne,ij. lowde lyes at a clap ma­de by Ambiti­ous a Adoni­as. he ly­ed falsely it was none of hys. Then sayed he all the eyes of Israel were caste vpō me, that is to saye, all Israel consented to it, and there he lyed falslye. For Nathā, Sadoc, and other wyse men, neuer agreede to it. Here was a greate enterprise of Adonias, he wyl be climbing styll. Well Bethsabe wente at hys requeste to hyr sonne Sa­lomon, and asked a boune, and he graunted hyr what so euer she did aske. Notwythstanding he brake his promis afterward and that rightwell, for all pro­mysses are not to kepte, speci­allye if they be agaynste the worde of God.When promises maye not be performed Or not stan­dynge with a commune profit, [Page] and therefore, as sone as Salo­mon heard that Adonias would haue maryed the yonge quene Abisaak: naye then let hym be kynge to, sayed he. I perceyue now that he is a naughty man, a proude herted fellowe, the gal of ambition is not yet out of his herte, and so commaunded hym to be put to death. Thus was Adonias put to execution,Adonias put to death iij. Kyng. ij. wheras yf he had kepte hys house & not broken hys iniunction, he myght haue lyued styll.Abiathar de­posed & made a quondam .iij. Kyng. ij Abia­thar, what became of him? The king (because he had serued hys father before hym) woulde not put him to death, but made him as it were a quondam. Because thou hast bene wyth my father sayed he, & diddest cary the arck before him I wyl not kyll the.

[Page]But I wyll promyse the, thou shalte neuer mynyster a­nye moore. Vade in agrum tuum. Get the to thy lande, and lyue theare. A great matter of pittye & compassyō, so God graunt vs al, suche mercye. And here was the ende of Elis stocke, accor­dyng to the promyse and threa­tenyng of God. As for the Phelethites we do not read that thei were punyshed. Mary Semey traunsgressed hys Iniunction for he kepte not hys house, but wente oute of Hyerusalem to seke two seruaūtes of hys, that had runne from hym, and when it came to Salomons eare, it coste hym hys lyfe. I haue rypt the matter nowe to the pyll, and haue tolde you of playne wal­kers, and of bywalkers, & howe [Page] a kynge in hys chyldehode is a kynge, as well,Ioas was but vij yeares old when he was made Kynge, iiij. Kyng. xij. Iosias was viij.iiij. Kyng. xxij as in any other age. We reade in scrypture of suche as were but .xii. or .viii. yeares olde, and yet the worde of the holye Goost called them kynges, sayinge: Cepitr [...] guare. He began to raygne, or he began to be kynge. Here is of bywal­kers. Thys hystorye woulde be remembred, the Prouerbe is: Felir quē faciunt aliena pericula cautū.

Happye is he that can beware by an other mans ieoperdy. For yf we offende not as other do, it is not oure owne desertes. If we fal not, it is Goddes pre­seruation. We are al offenders. For auther we maye do, or haue done, or shall do (excepte God preserue vs) as euyll as the worste of them. I pray God we [Page] maye all amende and repente. But we wyll all amende nowe I truste. We muste neades a­mende oure lyues euerye man. The holy communiō is at hād, and we maye not receyue it vn­worthelye.

Wel, to returne to my hysto­ry. Kynge Dauid (I say) was a kynge in hys second chyldhode And so,Kynges though they be chyldrē yet they are kyn­ges. yonge kynges thoughe they be chyldren, yet are they kynges notwythstandyng, and thoughe it be wrytten in scryp­ture: Ve tibi O terra vbi puer est Rex. Wo to the, O Land, where the kīg is a chyld: it foloweth in an other place. Beata terra vbi rex nobi­lis. Blessed is the Lande, where there is a noble Kynge. Where Kynges be no banketers, no players, and they spend not the [Page] tyme in haukynge, and hun­tynge.

And when had the Kynges mayestye a Councell that toke more payne boeth night & daye for the settynge forthe of Gods word,The kynges honourable councel wor­thely commē ­ded▪ and profyt of the cōmune wealth? And yet there be some wycked people that wyll saye.

Tushe, thys geare wyll not tarye,The comune saying of the popyshe hope dayes. it is but my Lorde Pro­tertours, and my Lord of Can­terburyes doynge. The Kynge is a chyld, he knoweth not of it.

Iesu mercy, howe lyke are we Englyshe men to the Iewes,Englysh men worsse then the Iewes. euer stubburne, styfnecked, and walkynge of bye wayes. Yea I thynke no Iewe woulde at any tyme saye. Thys geare wyl not tary. I neuer hearde nor read at any time that thei saied.

[Page]These lawes were made in such a kynges dayes, when he was but a chylde. Let vs alter them. O Lorde what pittye is thys, that we shoulde be worsse then the Iewes?

Blessed be the lande sayth the worde of God, where the Kynge is noble. What people are they that saye, the Kynge is but a chylde? Haue not we a noble Kynge? Was there euer Kynge so noble? So Godlye? brought vp with so noble counsaylours? so excellent, and well learned Scolemaysters? I wyll tel you thys, and I speake it euen as I thynke. Hys maiestye hath more Godlye wytte and vnder­standynge,A trewe and harty report of M.L. by ye kynges ma­iestye. more learnynge and knowledge at thys age, then xx. of hys progenitors, that I [Page] coulde name, had at anye tyme of theyr lyfe.

I tolde you in my laste sermō of minysters of the kinges peo­ple, and had occasyon to shewe you, howe few noble men were good preachers, and I left oute an hystory then whyche I wyll nowe tell you.

There was a byshop of Win­chester in Kynge Henry the .vi. dayes,The hystorye of a byshop of Winche­ster in Kyng Henry the .vi. tyme. whyche kynge was but a chylde, and yet were there ma­nye good Actes made in hys chyldehode, and I do not reade that they were broken.

Thys byshoppe was a great man borne, and dyd beare suche a stroke, that he was able to shoulder the Lord Protectour. Wel, it chaunced that the Lord Protectour and he fell out, and [Page] the byshoppe would beare no­thynge at all wyth hym, but played me the Satrapa, so that the Regente of Fraunce was faine to be sēt for frō beyōd the Seas, to set theim at one, and to go betwene them.

For the byshoppe was as able and readye to buccle wyth the Lorde Protectoure, as he was wyth hym.

Was not this a good prelate? he should haue bene at home a preachynge in hys Dioces in a waniant. Thys Protector was so noble and Godly a mā, that he was called of euery mā the good Duke Humfrey.The good Duke Hum­frey. He kept suche a housse, as neuer was kept synce in Englande, wyth­out any enhaunsyng of rentes I warrāt you, or any such mat­ter. [Page] And the byshop for stāding so styflye by the matter, & bea­rynge vp the order of our mo­ther ye holie church,The byshop had a car­dynall hat but a tyburne typpet would a be come him better. was made Cardinall at Calice, & thyther the byshop of Rome sent hym a cardinals hatte. He shuld haue had a tiburne tippet, a halpe­ny halter, and allsuche proude prelates. These Romish hattes neuer broughte good into En­glande.

Upon thys the bishop goeth me to the quene Katherin the kinges wyfe, aproud woman & a stout, & perswaded hir, that if the duke were in such authoritie styl, & lyued, the people wold honor him, more thē they dyd the king. And the king shuld not be set by, & so betwene thē, I cā not tel how it came to pas, but at .s. [Page] Edmundesbury in a parliamēt the good Duke Humfrey was smothered.Duke Hum­frey was smothered.

But nowe to returne to my texte, and to make further re­hearsall of the same, the matter begīneth thus. Et pasquā sederit rex And when the kyng is sette in the seate of hys Kyngedome, what shal he do? shal he daunce, and dally?What is the office ofaking newly chosen banket? hauke and hunte? No forsothe syr. For as God set an order in the Kynges stable as I tolde you in my last Sermon, so wyll he apoynte what pastyme a Kynge shall haue. What must he do then? He must be a student. He muste wryte Goddes aboke hym selfe. Not thynkynge bycause he is a kynge, be hath lycence to do what he wyll, as these worldlye [Page] flatterers are wont to say. Yea, trouble not your self syr, ye mai hauke & hunt, and take youre pleasure. As for the guydinge of your kyngdome and people, let vs alone wyth it.

These flatteryng clawbackes are originall rotes of all mys­chyefe,Flatteryng clawbackes and yet a Kynge maye take hys pastyme in haukinge or huntynge or such lyke plea­sures.How a kynge may take hys pastyme. But he must vse them for recreation when he is wery of waighty affayres, that he mai returne to thē the moore lustye. and thys is called pastime with good companye.The kyng must wryte ye boke of Deu­tero. him selfe Deut. xvij He must write out a boke hym selfe. He spea­keth of wrytynge bicause prin­tynge was not vsed at ye tyme.

And shall the Kynge wryte it out hym selfe? He meaneth he [Page] shall se it wrytten, and rather then he shoulde be wythout it, wryte it hym selfe.

Iesus mercy, is God so cha­ry wyth a kynge to haue hym wel brought vp & instructed? Yea forsoth. For if the kyng be well ordered, the realme is wel ordered. Where shall he haue a copye of thys boke? of the Le­uites. And why? Bicause it shal be a true copye, not falsifyed.

Moyses lefte the boke in an olde cheste, & the Leuites had it in kepyng. And bycause ther should be no errour, no additi­on, nor takynge away from it, he byddeth hym fetch the copye of the Leuites. And was not here a greate miracle of God. how this boke was preserued? It had layne hyd many yeares [Page] and the Iewes knewe not of it.

Therefore at lengthe when they had founde it and knew it: they lamented for theyr igno­raunce, that had so long bene wythoute it, and rente theyr clo­thes, repentyng theyr vnfayth­fulnes, and the holy bible God­des boke,Goddes boke hath bene pre­serued hyther to by a won­derful myra­cle, no God a mercy vnto the bys­shoppes▪ that we haue amonge vs, it hathe bene preserued hy­therto by wonderfull miracle of God (though the kepers of it were neuer so malitiouse) firste euer sythe the byshope of Rome was firste in authorytye, they haue gone about to destroye it, but God worketh wonderfully, he hathe preserued it mauger theyr beardes, and yet are we vnthankefull that we can not consider it. I wil tel you, what a byshoppe of thys realme sayed [Page] once to me, he sent for me & mer­uayled that I woulde not con­sente to suche tradytyones,What a bys­shop sayd to M. L. as were then sette out.

And I answered hym, that I woulde be ruled by Gods boke, and rather then I wolde dis­sent one iote frō it, I woulde be torne wyth wylde horsses. And I chaunced in our cōmu­nication, to name the Lordes supper. Tushe sayeth the By­shop. What do ye call the Lor­des supper? What newe terme is that? There stode by hym a dubber, one Doctour Dubber he dubbed hym by and by, and sayde that thys terme was sel­dome red in the doctours. And I made answer, yt I would rather folowe Paule in vsyng hys termes, then them, though, [Page] they hadde all the doctours on theyr syde. Whye sayed the by­shoppe,A Byshop yt asked whea­ther ye people myght not be ordred with outscriptures can not we wythoute scriptures order ye people? how dyd they before the scripture was fyrste wrytten and copied out? But God knoweth, ful yl yet woulde they haue ordered theim. For seyng that hauyng it, they haue deceyued vs. in what case shold we haue bene nowe wythout it? But than­kes be to God, yt by so wōderful a myracle hathe preserued ye boke styll. It foloweth in the text. Habebit secum &c. The Byble must not be forgotten in tyme of pro­gresse and pa­styme. He shal haue it wt hym in hys progresse, he muste haue a man to carrye it, that when he is haukynge and huntynge or in any pastyme, he maye alwayes comune with them of it. He shall reade in it [Page] not once a yeare, for a tyme, or for hys recreation when he is weary of haukyng or huntyng but Cunctis diebus vite sue. All the dayes of hys lyfe. Where are those worldlynges now? These bledder puffed vp wylye men? Wo worth them that euer they were about any King. But how shall he read thys boke? as the Homilies are read.How homely they handle the godlye homylies. Some call theym homlyes, and in dede so they maye be well called, for they are homely handeled. For though the Priestes reade theym neuer so well, yet yf the Paryshe lyke them not, ther is suche talkynge and bablynge in the Churche, that nothynge can be heard, and yf the paryshe be good, and the pryest naught he wyll so hacke it, & choppe it, [Page] that it were as good for theym to be wythout it, for any worde that shal be vnderstande. And yet (the more pytye) thys is suf­fred of your graces byshoppes in theyr diocesses vnpunished. But I wyll be a suter to youre grace,M. L. request to the kynges grace. that ye wyll geue youre byshoppes charge year they go home, vpon theyr allegiaunce to loke better to theyr flocke, & to se your maiesties iniunctiōs better kepte, and sende youre visitours in theyr tayles.

And if they be founde neg­ligent or fauty in theyr deuties oute with them.Out with the neglygent byshoppes. I require it in Gods behalfe, make thē quon­dams all the packe of them. But peraduenture ye wyll saye Where shall we haue anye to put in theyr rowmys?

[Page]In dede I were a presumptu­ous fellow to moue your grace to put them oute, yf there were not other to put in theyr pla­ces. But youre mayestye hath diuers of your chaplayns, well learned men, and of good know­ledge, & yet ye haue some that be bad inough,Hangers of ye court. hāgers on of the court, I meane not those. But if your mayesties chaplayns, and my Lorde Protectours be no [...] able to furnyshe theyr places, there is in thys realme, than­kes be to GOD, a great syghte of laye men well learned in the scryptures, and of vertuouse & Godly conuersation, better learned then a greate syght of vs, of the cleargy.

I can name a numbre of them that are able and woulde he [Page] glad (I dare say) to minister the function, yf they be called to it.M. L. wolde haue learned laymen to furnyshe the rowmes of bys­shoppes. I moue it of conscience to your grace, lette them be called to it orderly, let them haue institu­tion, and geue them the names of the cleargye. I meane not the name onlye, but lette theym, do the function of a byshop, and lyue of the same. Not as it is in manye places, that one shoulde haue the name, and cyghte o­ther the profyte.

For what an enormitye is thys in a chrystian realme to serue in a ciuilitye,An enormytie in a comune wealth wher­by the clargy is lyke to be brogth into slauerye. hauyng the profyt of a Prouostshyp and a Deanry, and a Personage?

But I wyll tell you what is lyke to come of it. It wyl bryng the cleargy shortely into a very slauerye. I maye not forget [Page] here my Scala celi, that I spoke of in my laste sermon. I wyll repe­te it now agayn, desyering your grace in Goddes behalfe that ye wyl remembre it.

The Byshop of Rome had a Scala celi, but his was a mas matter. This Scala celi, is the true ladder that bryngeth a manne to heauen,The Scala celi & hys .v. steppes. the toppe of the ladder or fyrst greese, is thys.

Who so euer calleth vpon the name of the Lorde, shall be sa­ued. The seconde steppe. Howe shall they call vppon hym, in whom they haue no beleue? The thyrd stayer is thys. How shall they beleue in hym of whō they neuer hearde? The fourth steppe. Howe shall they heare wythout a preacher? Nowe the nether ende of the ladder is. [Page] Howe shall they preache, except they be sent? This is the fote of the ladder, so that we maye goo backeward now, & vse the schole argumēt. A primo ad vltimum. Ta­ke away preachyng, take away saluation.

But I feare one thynge,The feare is past for it is done all redy. and it is: lest for a salfety of a lytle money, you wyll put in chaun­trye Pryestes, to saue theyr pen­tions.

But I wyll tell you, Chryst boughte Soules wyth hys bloude, and wyl ye sel theym for golde or syluer?

I woulde not that ye should do wyth chauntrye pryestes, as ye dyd with the Abbottes, when Abbeyes were put downe. For when their enormities were fyrst red in the parliamēt house, [Page] they were so greate and abho­minable, that there was no­thynge but downe with them. But within a whyle after,New byshoppes of olde Abbottes. the same Abbottes were made by­shops as there be some of them yet a lyue to saue and redeme theyr pentiōs. O Lorde, thinke ye, that God is a fole, & seeth it not, and if he se it, wyl he not punyshe it. And so nowe for salfety of money, I wolde not yt ye should put in chauntrey priestes, I speake not now against suche chauntrey priestes as are able to preache, but those that are not able, I wyll not haue them put in. For if ye do thys, ye shall answere for it.

It is in the text, that a king ought to feare god, he shal haue the dreade of God before hys [Page] eyes, worcke not by wordlye polycye,Wordly po­lycye feareth not God. for worldly policie feareth not God.

Take hede of these claubackes, these venemouse people that wyll come to you, that wyl fo­lowe lyke Gnatoes and Para­sites, if you folowe theym,Smel feastes or flatter [...]rs. you are oute of youre boke. If it be not accordynge to Gods words that they counsayle you, do it not for any worldle policye, for then ye feare not God.

It foloweth in the texte. Vt no [...] eleuetur coz eius. That he be not proude aboue hys brethreen. A kynge muste not be proude, for God myght haue made hym a shepheard, when he made hym a kyng, & done him no wronge.

There be many examples of proude kynges in scrypture.

[Page] Pharao Exod. vij.viij ix.x.As Pharao that woulde not heare the message of God. He­rode also, yt put Iohn Baptiste to death, and wolde not heare hym, he tolde hym, that it was not lawefull for hym to marye hys brothers wyfe.

Ieroboam also was a proude kynge.Ieroboam iij. Kyng. xij An other kynge there was that worshipped straunge Gods and Idols, of those men whō he had ouer come before in battayle, and when a Prophet tolde hym of it. What sayd he. Who made you one of my coū ­cel? These were proud kynges, theyr examples are not to be folowed.

But wherefore shall a kynge feare God, and turne neyther to the ryght hande, nor to the left? Wherfore shall he do all [Page] this? vt longo tēpore reg [...]et ipse, et filii tius. That he may raigne long, he and hys chyldren.Thogh his termes are homely yet are the good inogh for the persones that &c. Remem­bre thys I beseche your grace. And whē these flatterers, and flybbergybbes another daye shall come & clawe you by the backe and say.

Syr trouble not your selfe. What should you study? Why shold you do this or that? Your grace maye answer them thus. and say. What Syrra, I per­ceyue you are wery of vs,Suche an an­swer woulde cut his comb & make hym to go away as he had a flea in hys eare. and our posteritye. Doeth not God sai in such a place. That a king shold wryte out a boke of gods lawe, and reade it? learne to feare God. And whye? That he and his, might raygne long I perceyue nowe thou arte a traytour.

[Page]Tell hym thys tale once, and I warrant you he wyll come no more to you, [...] charme to chase away claubackes. neyther he, nor any other after such a sorte.

And this shal your grace dryue these flatterers and claubackes awaye. And I am afrayed I haue troubled you to longe. Therefore I wyll furnyshe the texte nowe wyth an hystory or two, and then I wyll leaue you to God. Ye haue hearde howe a king ought to passe the tyme. He must read the boke of God, & it is not inoughe for hym to reade, but he must be acquain­ted wyth all scripture, he muste studye, and he must praye, and how shal he do both these. [...]j. of kyng. iij

He maye learne at Salomon, GOD spake vnto Salomon,ij. of Chreni­cles, i, b when he was made a kyng, and [Page] bade hym aske of hym what he woulde, and he shoulde haue it. Make thy peticion sayed God, and thou shalt obtayne.

Nowe marke Salomōs prai­er: Domine, o Domine deus, said he: O Lord GOD, it is thou that hast caused me to raigne, & haste set me in my fathers seate,Salomon is a president of prayer for kynges. for thou GOD onelye doest make kynges. Thus should Kynges prayse God, and thanke god as Salomon dyd.

But what was hys petycion? Lorde, sayed he: Da mihi cor docile [...] He asked a docyble herte, a wise herte,Salomon as­keth wisdome and wysedome to go in and to go oute, that is to begyn all myne affayres well, and to bryng them to good effecte and purpose, that I maye learne to guyde and gouerne my people. [Page] When he had made his petyciō it pleased God well that Salo­mon asked wysdome, & neyther rytches nor longe lyfe, & there­fore GOD made him thys an­swere. Because thou hast chosen wysedome aboue all thynges, I wyll geue the it, & thou shalt be the wysest kynge that euer was before the, and so he was, & the wisest in al kīdes of knowledge, that euer was syth. And though he dyd not aske ritches, yet God gaue hym both rytches and ho­noure, more then euer anye of hys auncetours had.

So youre grace must learne howe to do, of Salomon. Ye must make your peticion,Study and prayer muste be coupled to geather. nowe studye, nowe praye. They must be yoked to gether, and thys is called pastyme wyth good com­panye. [Page] Now when God had ge­uen Salomon wysedome, he sente him by and by occasyon to occupy hys wyt.God miny­stres occasiō to vse his gyf­tes at one time or other. For God gaue neuer a gyft, but he sent occa­syon at one tyme or another to shewe it to Gods glory. As if he sent rytches, he sendeth pore mē to be helped wyth it. But nowe must men occupy theyr goodes otherwayes. They wyl not loke on the poore, they muste helpe their children,How shoulde we haue mo vpskypped gentlemen were it not for theyr pur­chasyng. & purchase them more lād thē euer theyr grand­fathers had before thē. But I shall tell you what Chryst said. He that loueth his childe better thē me, is not worthye to be my dysciple. I cā not se how ye shal stande before God at the later daye, when thys sentence shall be layed agaynst you.

[Page]But to returne to my pur­pose,iij. of kyng. iij there were two pore wo­men came before Salomon to complayne. They were two harlots,The cōplaynt of the two harlottes to Salomon. and dwelled together in one house, & it chaunced with in .ii. dayes they chylded bothe. The one of these womē by chaū ce in the nyght, had killed her chyld, and rose pryuely & wēt to the other woman, and toke her lyue chylde awaye, and lefte her dead chylde in hys place.

Upon that they came bothe before Salomon to haue the matter iudged, whose the chylde was. And the one sayde: it is my chylde. Naye sayeth the o­ther, it is myne. So there was yea, and naye, betwene them, and they helde vp the matter with skoldynge after a woman­ly [Page] fashyō. At the lēgth Salomō repeted theyr tale as a good iudge oughte to do, and sayd to the one woman.

Thou sayst the child is thine, yea sayed she. And thou sayest, it is thyne to the other. Well, fetche me a swerd sayed he. For there was no way nowe to trye, whiche was the true mother, but by naturall inclinacyon.

And so he sayed to one of hys seruaūtes. Fetche me a swerde and deuyde the chylde betwene them. When the mother of the chylde that accused the other. hearde hym saye so. Naye for Goddes sake sayed she, let her haue the whole chylde, and kyll it not. Naye quod the other, neyther thyne, nor myne, but let it be deuyded.

[Page]Then sayed Salomon. Geue thys woman the chylde, thys is the mother of the chyld. What come of this? Audiuit omnis Israel. When al Israell heard of thys iudgemente, they feared the kyng.Wysdome causeth a king to be feared. It is wysdome and Godly knowledge that causeth a kyng to be feared. One word note here for Gods sake, and I wyll trouble you no longer.

Woulde Salomon beynge so noble a kynge heare .ii. poore womē? They were poore, for as the scripture saith. They were to geather alone in a house, they hadde not so muche as one ser­uaunt betwene them boeth.

Woulde kynge Salomon I say heare them in his own per­son? Yea forsothe. And yet I heare of manye matters before [Page] [Page] [Page] my Lorde Protectoure,M.L. re­quest to my Lord Protectours grace. and my Lorde Chaunceloure that can not be hearde. I muste desyre my Lorde protectours grace to heare me in thys matter, that youre grace would heare poore mens sutes your self.M. Money wyl be herd she soundes so shyrle and speaketh so pleasantly yt euery man is glad to haue her & take her in their han­des. Putte thē to none other to heare, let them not be delayed. The sayinge is nowe that money is heard eue­ry where yf he be ryche he shall soone haue an ende of his mat­ter. Other are fayne to go home with wepīg teares for ani healp they can optaine at ani Iudges hand. Heare menes suetes your selfe I require you in goddes be halfe & put it not to the hearing of these veluette cotes. these vpskippes.Veluet cotes & vpskyppes Nowe a mā can skarse knowe them from an auncyent Knyght of the countrye.

[Page]I can not go to my boke fo [...] poore folkes come vnto me,M.L. is troubled in solycytyng poore mennes suy­tes. desirynge me that I wyll speake yt theyr matters maye be hearde. I trouble my Lorde of Canter­burye, & beynge at hys house nowe and then I walke in the garden lokyng in my boke, as I canne do but little good at it. But some thynge I muste nedes do to satisfye thys place.

I am no soner in the garden and haue red a whyle, but by & by commeth there some one or other knocking at the gate.

Anone cometh my man and sayth. Syr, there is one at the gate woulde speake wyth you When I come there, then is it some one or other yt desireth me that I wyll speake that hys matter might be heard, and that [Page] he hathe layne thys longe at great costes and charges, and can not once haue hys matter come to the hearing, but among all other, one specially moued me at thys tyme to speake. Thys it is syr.The gentylwomānes cō playnt to M. L. A gentylwoman came to me and tolde me, that a greate man kepeth certayne landes of hyrs frō hyr, and wil be hyr tenaunte in the spite of hyr tethe. And that in a whole twelue moneth she coulde not gette but one daye for the hea­rynge of hyr matter,Lawyers are lyke Swyt­cheners that serue where they may ha­ue most mo­ney. and the same daye when the matter shoulde be hearde, the greate manne broughte on hys syde a greate syghte of Lawyers for hys counsayle, the gentilwo­man had but one man of lawe: and the great man shakes hym [Page] so that he can not tel what to do, so that when the matter came to the poynte, the Iudge was a meane to the Gentyl woman, that she wold let the great man haue a quietnes in her lande. I beseche youre grace that ye wyll loke to these matters. Heare them your selfe. Uyeue your Iudges? And heare poore mens causes. And you proude Iudges herken what God say­eth in his holy boke: Audite illos, ita paruum vt magnum. Heare them sayeth he, the small as well as the greate, the pore as well as the ryche. Regarde no person, feare no man. Why? Quia domini iudicium est. The iudgement is Goddes.

Marcke thys saytnge thou proude Iudge? The deuyl wyll [Page] brynge thys sentence at the daye of Dome. Hel wyl be ful of these Iudges if they repente not and amende.

They are worsse then the wyc­ked Iudge that Chryste spea­keth of,Luke ye .xvi [...] that neyther feared God, nor the worlde. There was a certayne wyddowe that was a suter to a Iudge, and she met hym in euery corner of the streate, criynge. I praye you heare me, I beseche you heare me, I aske nothyng but ryght

When the Iudge sawe hyr so importunate, though I feare neyther God, sayth he, nor the worlde, yet bycause of hyr im­portunatnes I wyll graunte hyr requeste.

But owr Iudges are worsse then thys Iudge was. For [Page] they wyll neyther heare men for Gods sake,Except befo­re except that is to saye ex­cept yt be for money. nor feare of ye world, nor importunatenes, nor anye thing else. Yea some of them wil commaunde them to warde, yf they be importunate. I hearde saye, that when a suter came to one of theym, he saied: What fe­low is it that geueth these folke counsayll to be so importunate? he would be punished and com­mytted towarde. Mary syr, pu­nyshe me then, it is euen I that gaue them counsayll, I woulde gladlye be punyshed in suche a a cause. And yf ye amend not, I wyl cause thē to crye oute vpon you styl: euē as long as I lyue. I wyll do it in dede, but I haue troubled you long. As I began wyth thys sentence. Quecunque scripta sunt, &c. So wil I end now [Page] with this texte. Beati qui audiūt verbū dei, et custodiunt illud: Blessed are they that heare the word of god and kepeth it. There was an o­ther sute, & I had almost forgotten it. There is a poore womā yt lyeth in the Flete,The poore womā lyinge in the Flete. and can not come by anye meanes that she can make, to her answere, and woulde fayne be baylled, offe­rynge to put in suerties worth a thousande pounde and yet she can not be heard. He thynk this is a reasonable cause, it is great pitie yt such thinges shold so be. I besech God, that he wyl graunte that all that is amysse may be amēded yt we may heare hys word, & kepe it, that we may come to the eternall blisse, to the whych blysse I beseche GOD to bryng both you & me. Amen.

¶The thyrde Sermon of Mayster Hughe Latymer, whych he preached before the Kynge wythin hys graces Palayce at Westminster the .xxij. daye of Marche.

QVecunque scripta sunt ad nostram doctrinam scripta sunt. Al thinges that are wryten, are wryt­ten to be oure doc­trine. All thynges that be wryt­ten in Gods holye Boke, the Byble, were wrytten to be oure doctrine longe before our tyme, to serue from tyme to tyme, and so forth to the worldes ende.

Ye shall haue in Remem­braunce, moste benynge and gracyouse Audience, that a [Page] preacher hathe .ii. offices,A preacher hath two offices. and the one to be vsed orderly after an other.

The fyrste is Exhortari per sanā doctrinam. i. To teache true doctrine To teach true doctrine He shall haue also occasion of­tentymes to vse an other, & that is. Contradicentes conuincere. ij. To confute gaynsayers & spurners a­gainst ye troth To re­prehende to conuynce, to con­fute gaynesayers and spurners agaynst the truth.

Whye? you wyll saye, wyll anye bodye agayne saye true doctryne, and sound doctryne? Well, let a preacher be sure, that hys doctrine be true, & it is not to be thought, that anye bodye wil gayne saye it. If. S. Paule had not forsene that ther shold be gayne sayers, he hadde not neadde to haue appoynted the confutacion of gayne sayinge.

[Page] Preachers haue euer had gaynsayersWas there euer yet prea­chers, but there were gayn say­ars? that spurned? that winste? that whympered agaynste him? that blasphemed, that gayne­sayed it?

Exo. vij. vist. ix.x.When Moyses came to Egipt wyth sounde doctrine, he had Pharao to gayne saye hym. Ie­remy was the minister of the true worde of God, he had gain sayers the priestes, and the false Prophetes borne vp by Achab,

iij. King. xviijEly had all Bals priestes sup­ported by Iesabel to speake a­gaynste hym.

Math. xij.xv.xvi.Iohn Baptiste and oure Sa­uioure Iesus Chryste, had the Pharseis, the Scribes, and the priestes gayn sayers to theym. The Apostles, had gayn sayers also,Actes. xxviij. for it was sayde to saynct [Page] Paule at Rome:

Notum est nobis quod vbique secte huic contradicitur: We know that eue­ry man doth gayne say this ler­nynge.Eusebius de temporibus. Hystoria ec­clesiastica. Antonius sa­bellicus. After the Apostles tyme the trueth was gayne sayed wt tyrantes, as Nero, Maxentius, Domicianus, and suche lyke, and also by the doctrine of wyc­ked heretikes.

In the popysh masse tyme,We were thē at a peace wt the deuyl and at debate wt God. ther was no gayn sayinge, all thyn­ges semed to be in peace, in a concorde, in a quiet agrement. So longe as we had in adora­tion, in admiration, the popyshe masse, we were then wythoute gaynsayinge. What was that? Thesame yt Chryst speaketh of. Cū fortis armatus custodierit atriū &c. When Sathan the deuyll hath the guydynge of the house, he [Page] kepeth al in peace that is in his possessyon: whan Sathan ru­leth, and beareth dominion in open Religion, as he dyd with vs whē we preached pardō matters, purgatorye matters, & pyl­gremage maters, all was qui­et. He is ware inoughe, he is wi­ly, and circūspect for stiryng vp and sedicion. When he kepeth his terrytory al ys in peace.

Yf there were anye manne that preached in England in ti­mes past, in the popes tymes, (as peraduenture there was .ii or .iii) strayght ways he was ta­kē & napped in ye head wyth the title of an heretique. When he hath the religyon in possessyon, he sturreth vppe no sedycyon, I warrant yow.

How many discentyons haue [Page] we hearde of in Turkye? But a fewe I warrant you.The deuyll makes no dissention in Turkye He bu­syeth hym selfe there wyth no discention. For he hath there dominion in the open Relygion, & neadeth not to trouble hym selfe any further.

The Iewes lyke ronnagates where so euer they dwell (for they be disperst and be trybuta­ryes in all contryes where they inhabyte) loke wheather ye here of anye heresyes amonge them?No heresyes amongest the Iewes. But when fortis superuenerit, whē one stronger then the Deuyll, cometh in place, whyche is oure Sauyour Iesus Chryste, and reueleth hys worde,When ye de­uil bestyrreth him & plaieth hys parte. then the Deuyll roareth, then he bestyr­reth hym, then he rayseth diuer­sytye of opinions to sclaunder Gods word. And yf euer cōcord [Page] shoulde haue bene in Religyon. when shoulde it haue bene but when Christe was here?Preachers are noted to be the cause of sedition. Ye fynde faulte wyth preachers, and saye, they cause sedition. We are noted to be rassh, and vndiscret in our preachynge. Yet as discrete as Chryste was ther was diuersitie, yea, what he was him self.The .xvi. of Mat. Mark. viij. Luk, ix. For when he asked what men called hym. Hys Apostles answered hym. Some saye, you are Iohan Baptiste. some saye, you are Helias, and some saye, you are one of the prophetes, and these were they that spake best of him. For some sayed, he was a Samaritane, that he had a Deuyll wythin him, a gloser, a drincker, a pot-companion.

There was neuer Prophet [Page] to be compared to hym, and yet was there neuer more dyssentiō then whē he was,They was neuer so great dissention as when Chryst preached. and preached hym selfe.

If it were contraried thē, wil ye thynke it shal not be contraried nowe, when charitye is so colde and iniquitye so stronge? Thus these backebyters, and sclaun­derers must be conuinced.

Saynte Paule sayed: There shall be intractabiles, that wyll whympe and whyne,ij. Tymo. iij. ther shall be also Vaniloqui, vayne spea­kers. For the whyche Sayncte Paule appoynteth the preacher to stoppe theyr mouthes and it is a preachers offyce to be a mouthe stopper.A preacher offyce is to be a mouth stop­per. But not to haue hys one mouthe stopped wyth a benefice or a byshop rike

Thys daye I muste som­what do in the seconde offyce, I muste be agayne sayer, and [Page] I must stoppe theyr mouthes, conuynce, refell, and confute that they speake sclaūderouse­ly of me.

There be some gayne sayers gayne sayers, for there be some sclaunderouse people, vayne­speakers, and intractabiles whych I muste nedes speake agaynst.

But fyrste I wyl make a shorte rehersall to put you in memorye of that, that I spake in my last Sermon. And that done, I wyll confute one that sclaūdereth me. For one there is yt I must nedes aunswre vnto, for he sclaundreth me for my preachynge before the kynges maiestye. There be some to blame, that when a preacher is wearye, yet they wyll haue hym speake all at once.

[Page]Ye must tary tyll he here more. Ye must not be offended tyll ye here the rest. Here all and then iudge al. What ye are very ha­stie, very quicke with your preachers? But before I enter fur­ther into thys matter I shal desier you to praye. &c.

Fyrst of all as touchinge my fyrst sermon, I wyll runne it o­uer cursorie. The Epilo­ge, or rehersal of the fyrste sermon. ryppynge alittle the matter. I brought in an hysto­rye of the Byble, excytynge my audience to beware of by wal­kynges, to walke ordinatlye, playnly, the kynges hygh way, and a gre to that, which stādeth wyth the order of a Realme. I shewed you how we were vn­der the blessing of God, for our kynge is Nobilis, I shewed you we haue a noble Kynge. True [Page] in heritoure to the crowne wyth out doubte. I shewed further­more of his godly educacion. He hath suche schole Maiesters as can not be gotten in all the Re­alme againe. Wherfore we may be suer that God blessed this re­alme,The Kynges Scole maste­res are pray­sed worthely. all thoughe he curssed the realme, whose ruler is a chylde, vnder whō the officres be clym­bynge, and gleyynge, flurynge, scratchyng, and scrapynge, and volupteously set on banketyng and for the maynetenaunce of theyr volupteousnes, go by walkes. And althoughe he be yong he hath as good, and as sage a­counsayle, as euer was in Eng­land,The Coun­sayle of England haue their cōdyng and worthye prayse which we may well knowe by their godly procedinges, and settynge fourthe of the worde of God: Therefore lette vs not [Page] be worse? then the styffe necked Iewes. In kynge Iosias time, (who beynge yonge dyd alter,The people dyd not re­pyne agaynst Kynge Iosy­as in hys mi­norite. chaunge and correcte wonder­fully the religion) it was neuer heard in Iewry that the people repyned or sayed, The Kyng is a child. This geare wyl not last lōge. It is but one or two mens doynges. It wyll not but for a tyme. The kynge knoweth it not. Wo worth that euer suche men were borne. Take hede lest for our rebellion God take hys blessyng a waye from vs. I en­tred into the place of the kyn­ges pastyme. I tolde you howe he muste passe hys tyme in rea­dynge the boke of God (for that is the kings pastime by goddes appoyntemente) in the whyche boke he shal lerne to feare god,What is a Prynce lyke pastme.

[Page]Oh howe carefull God is to set in an order all thynges that belong to a kynge in his cham­ber,God is care­full for a kyn­ges house and the order of ye same. in hys stable in hys trea­sure house.

These peuishe people in this Realme haue nothynge but the kynge,The kinge is in euery mannes mouth when it ma­kes for their purpose. the kinge in theyr mou­thes, when it maketh for their purpose. As there was a doctor that preached, the kynges maie­stie hath his holy water, he cre­peth to the crosse, & thē thei haue nothynge but the Kynge the kynge in their mouthes. These be my good people that muste haue their mouthes stopte, but if a man tell them of the kinges proceadynges, nowe they haue theyr shyftes,Mayn for shyftes and put offes. and theyr puto [...] saying, we may not go before a lawe, we maye breake no order. [Page] These be the wicked preachers, ther mouthes muste be stopte, these be the gaynesayers. An­other thing ther is yt I told you of Ne eleuetur cor regis. etc. The kyng must not be proude ouer his brethren.A kynge must not be proude He must order his people wyth brotherly loue and charitie. Here I brought in ex­ [...]mples of proude Kynges. It is a great pride in kynges and maiestrates when they wyll not heare,iii. Kyndes of prid in a king nor be confortable to the [...]ound doctrine of God. It is an other kynde of pryde in kynges whē they thynke them selues so high, so lofty, that they disdaine & thinke it not for their honour to heare poore mens causes thē selues.Kinges haue clawe backes and docter pycke mote & hys fellowe a boute hym. They haue claubackes yt say vnto thē. What sir? What nede you to trouble your selfe? [Page] take you youre pleasure, hunte, Hauke,Clawbackes counsel. daunce, and dallye, let vs a lone: we wyll gouerne and order the commune weale matters well ynoughe. We worth them, they haue bene the rote of al myschiefe and destruccion in thys Realme.A King must praye as wel as rede, A kynge ought not only for to reade and studye, but also to praye. Let hym borowe example at Salo­mon, who pleased God hyghlye wyth his peticion,Salomon praied for wysedome. desyringe no worldely thynges, but wysdom, which God did not onely graūt hym, but because he asked wysedome, he gaue hym manye mo thynges. As ryches, honoure and such lyke. Oh, how it plea­sed God that he asked wysdom [...] And after he had geuē him this wisdome he sent hym also occa­sion [Page] to vse the same by a couple of strumpets. Here I told an example of a meke kynge, who, so continued, vntyll he came into the company of strange women He herd them not by meanes, or by anye other,Salomon herd the cau­ses & cōplaintes of his people in hys own person. but in hys owne person, and I thinke verely the naturall mother had neuer had her own child if he had not herd the cause hym selfe, They were [...]eritrices. Hoores althoughe some excuseth the matter, & say they were but typplers, suche as kepe alehouses. But it is but foly to excuse thē, seing the Iewes were such, & not vnlike, but thei had theyr stewes & the maynte­naūce of whordom as they had of other vices. One thynge I must here desier you to reforme my lords. You haue put downe [Page] the Stues. But I praye you what is the matter a mended?M Latimers request to the lordes for the abolishemēt of whor­dome. what a uayleth that? ye haue but changed the place, & not ta­ken the whordome awaye. God shoulde be honored euery where For the scripture sayth. Domini es terra et plenitudo eius. The earth and the lād is the Lords. What place shoulde be then wythin a Christiā realme left, for to dishonour God. I must nedes shewe you such newes as I here. For thoughe I se it not my selfe, not withstāding it cometh faster to me then I wold wyshe. I do as s. Paule doth to the Corinthiās Auditur in uos stuprum. There is such a whordome amonge you as is not amonge the gentiles. So lykewyse. Auditu, I here say hate ther is suche whordome in [Page] Englande as neuer was sene the lyke. He charged all the Co­rinthians for one mans offence sayinge.Al the Corin­thyans char­ged for one mans synne. They were al gilty for one mans synne, if they woulde not correcte and redresse it, but wynke at it. Lo, here may you se how that one mans synne poluted al Corinth. A litle leauen as S. Paulle sayeth, corrupteth a greate deale of dowe. Thys is, Communicare alienis pecatis, to be partaker of other mens sines I aduertise you in Goddes nanie loke to it. I here sai, ther is now more whoredome in London, thē euer ther was on the banke.More whoredom in londō thē euer there was on the banke. These be the newes I haue to tell you. I feare they be true. Ye oughte to here of it, and re­dresse it, I here of it, & as Paul sayth, Aliqua ex par [...]e credo.

There is more open whordome [Page] more stuede whoredome then e­uer was before. For Gods sake let it be loked vpon. It is youre office to se vnto it. Nowe to my confutacion. Ther is a certaine man that shortely after my first sermon, beynge asked if he had bene at the sermon that daye, answerd, yea: I praye you sayd he how lyked you hym? mary say­ed he euen as I lyked hym al­wayes,Of one that reported M. Latimer to be a sediciōs fellowe. a sedicious fellowe. Oh lord he pinched me their in dede Nay he had rather a ful bitte at me. Yet I comfort my self with that,Christ was noted for a sediciouse styr­rer of the people. that Christ hym selfe was noted to be a sturrer vp of the people agaynst the Emperour, and was contented to be called sediclouse. It be commech me to take it in good worth, I am not better then he was. In the [Page] kings daies that dead is, a meanye of vs were called together before hym to saye our myndes in certayne matters.How M, Latimer was accused to oure sate Kyng of famous me­mory Kynge Henry the eyght and hys answere In the end one kneleth me downe, and ac­cuseth me of sediciō, that I had preached sediciouse doctrine. A heauye salutacion, and a harde poynt of suche a mans doynge, as yf I shoulde name hym, ye woulde not thinke it. The king turned to me and sayed. What say you to that syr? Thē I kne­led downe, and turned me fyrste to myne accuser, and required hym.

Syr what forme of prea­chinge woulde you appoynt me to preache before a kynge? Wold you haue me for to preache nothynge as concernynge a Kynge, in the Kynges sermō? [Page] Haue you any commission to a poynt me what I shall preach? Besydes thys, I asked hym dy­uers other questions, and he wold make no answere to none of them all. He had nothynge to say. Then I turned me to the Kyng, and submitted my selfe to hys Grace and sayed I ne­uer thoughte my selfe worthy, nor I neuer sued to be a prea­cher before youre Grace,His aunswer to the kynge but I was called to it, & would be wyl lyng (if you mislyke me) to geue place to my betters. For I grūt ther be a great many more wor­thy of the roume thē I am. And if it be your graces pleasure so to allowe thē for preachers, I could be contēt to bere their bo­kes after theym. But if your Grace allowe me for a preacher [Page] I woulde desyre your grace to geue me leaue to discharge my cōciēce. Geue me leaue to frame my doctrine accordyng to myne audiēce. I had byne a very dolt to haue preached so,In preaching we must haue respecte to the place and to the personnes at the bor­ders of your realm, as I preach before your grace. And I thāke almyghtye God, whych hath al wayes byne remedy, that my sayinges were well accepted of the kynge, for lyke a gracious Lord he turned into a nother communicacyon. It is euen as the scripture sayeth. Cor Regis in manu domini, the Lorde dyrected thē kinges hart. Certaine of my frendes came to me wyth teares in their eyes, and tolde me they loked I should haue bene in the tower the same nyghte. Thus haue I euer more bene burde­ned [Page] wyth the worde of sedition. I haue offended God greuou­slye, transgressyng hys law, and but for his remedy and his mercye, I woulde not loke to be sa­ued. As for sedicion, for oughte that I knowe, me thynkes, I shoulde not nede Christe, if I myght so say.M. Latimer was euer voide of sedicion and yet styl charged and burdened ther with. But if I be cleare in anye thynge, I am cleare in thys. So farre as I knowe myne owne herte, there is no man further from sedicion then I, whyche I haue declared in all my doynges, and yet it hath bene euer layed to me. An othher tyme, when I gaue o­uer myne offyce, I should haue receyued a certayne dutye that they call a Pentecostall it came to the summe of fyftye and fyue pound, I sent my commissarye [Page] to gather it, but he coulde not be suffered.How. M. Latimer hys pē tecostal was deteined and vppon what skyll. For it was sayed a sedicion should ryse vpon it. Thus they burdened me euer wyth sedicion. So thys gentil­man commeth vp nowe wyth sedicion. And wott ye what? I chaunced in my last Sermon to speake a mery worde of the newe shilling (to refreshe my auditory) howe I was lyke to put away my newe shillynge for an olde grote,Of the newe shyllynge. I was herein noted to speake sediciously. Yet I cō ­fort my self in one thyng, that I am not alone, and that I haue a fellowe. For it is, Consolatio mi­serorom. It is the comforte of the wretched to haue companye. Whē I was in trouble, it was obiected an sayed vnto me that I was syngular,M. Latimer noted of a syngalaritie. that no man [Page] thought as I thought, that [...] loued a syngularyte in all thā I dyd, and that I tooke away. contrarye to the kynge, and the whole parliamente, and that I was trauayled wyth them, that had better wyttes then I, that I was contrary to thē al. Ma­rye syr thys was a sore thunder bolte. I thought it an yrksome thynge to be a lone, and to haue no fellowe. I thoughte it was possyble it myghte not be true that they tolde me. In the .vii. of Iohn the Priestes sente out certayne of the Iewes to bryng Christ vnto theym vyolentlye. Whē they came into the temple and harde hym preache, they were so moued wyth his preachynge, that they returned home agayne, and sayed to them that [Page] sente them. Nunquam sic locutus est homo vt hic homo. There was ne­uer man spake lyke thys man. Then answered the Pharyses: Num et vos seducti estis? What ye braynsycke fooles, Ye hoddy peckes. Ye doddye poulles,A paraphra­stical exposi­tion. ye huddes, do ye beleue hym? are you seduced also? Nunquis ex Principibus credidit in eum.

Did ye se any great man, or any great offycer take hys part? doo ye se any boddy follow hym, but beggerlye fyshers, and suche as haue nothynge to take to? Numquis ex Phariseis? Do ye se any holy man? any perfect man? any learned man take hys parte? Curba que ignorat legem execrabilis est. Thys laye people is accur­sed, it is they that knowe not the lawe, that takes hys parte, and [Page] none elles.

Lo here the Pharises had nothynge to choke the people,The byshop­pes called the people igno­raunte & they were ye cause of it thē selus wyth al, but ignoraunce. They dyd as oure byshoppes of Eng­lande, who vpbrayded the peo­ple alwayes wyth ignoraunce, where they were the cause of it them selues· There were sayeth saint Iohn. Multi ex principibus qui crediderunt in eū. Manye of the chyefe menne beleued in hym, and that was contrarye to the Pharisyes saying, Oh then by lyke they belyed him, he was not alone.

M. Latimer hath gotten Esay the pro­phet to be his companion in sedicionSo thoughte I, there be­more of myne opinion then I, I thought I was not alone. I haue nowe gotten one felowe more, a companyon of sedytyon, and wot ye who is my felowe? Esaye [Page] the Prophete, I spake but of a lytle preaty shyllynge. But he speaketh to Hierusalem af­ter an other sorte,Marke well hys termes. and was so bold to meddle with theyr coine Thou proude, thou couetouse, thou hautye cytye of Hierusa­lem.Esay med­led wyth the coyne of the mynte Argentum tuum uersum est insco­riam. Thy syluer is turned into, what? into testyons? Scoriam, in to drosse. Ah sediciouse wrecthe, what hadde he to do wyth the mynte? Why shoulde not he haue lefte that matter to some mayster of policy to reproue? Thy siluer is drosse, it is not fine, it is counterfaite, thy siluer is turned, thou haddest good syluer What pertayned that to Esay? Mary he espyed a pece of diuinity in that polici, he threatneth thē goods vengeaunce for [Page] it. He went to the rote of the matter, whych was couetousnes.Two causes why moneye in Esayes ty­me was more basor & worse He espyed two poyntes in it, that eythere it came of couetousnesse, whych became hym to reproue, or els that it tended to the hurte of the pore people, for the noughtynes of the syluer was the occasyon of dearth of all thynges in the Realme. He imputeth it to them as a greate cryme. He may be called a mayster of sedicion in dede. Was not this a sedyciouse harlot to tell them thys to theyr beardes? to theyr face?

This sedicyouse mā goeth also forthe, saying: Vinum tuum mix­tum est aqua. Thy wyne is myn­gled wyth water.Esaye mede­leth wyth vinteners. Here he mede­leth wyth vinteners, be like ther were bruers in those dayes, as ther be nowe.

[Page]It had bene good for our missal pryestes to haue dwelled in that cōtrye, for they might haue bene sure to haue hadde theyr wyne wel myngled wyth water.M. L. was sumthynge scrupulous, when he was a masse sayet, in delayinge of his wyne wyth water. I remembre how Scrupulouse I was in my tym of blyndnesse and ignorauncye, when I shuld saye masse, I haue put in water twyse or thryse for faylyng, in so muche when I haue bene at my Memēto, I haue had a grudge in my consyence, fearynge that I hadde not putte in Watter ynoughe.

And that which is here spoken of wine,Esaye spoke of one vyce but he mente yt of mo, he meaneth it of al artes in the cyty, of al kindes of faculties, for they haue al theyr med­les and mynglynges. That he speaketh of one thynge, he men­neth generally of al. I must tell [Page] you more newes yet.

Cloth ma­kers are be­come Poticaryes, and yet professe them selues to be Gospellers.I here saye, ther is a certayne connynge come vp in myxynge of wares.

Howe say, you were it no won­der to here that clothe makers shoulde be come poticaries.

Yea and as I heare saye, in suche a place, where as they haue professed the Gospell, and the word of God most earnestly of a longe tyme. Se howe busie the Deuyll is to sclaunder the word of god? Thus the pore gospel goeth to wracke. Yf his clothe be .xviii. ye ardes lōg, he wil set hym on a racke, and streatch hym out wyth ropes, and racke hym tyl the senewes shryncke agayne, whyles he hath brought hym to .xxvii. yardes.A pretti kynd of mlutipli­ing. Whē thei haue broughte hym to that per­fection, they haue a pretye feate [Page] to thycke hym agayne. He ma­kes me a powther for it, an pla­yes the poticary,Folcke pow­ther. thei cal it floke pouther they do so in corporate it to the cloth, that it is wonder full to consider, truely a goodly inuencion.

Oh that so goodly wyttes shold be so yl applyed, they maye wel deceiue the people but they can not deceiue God. They, were wont to mak beddes of flockes and it was a good bed to. Now they haue turned theyr flockes into pouther to playe the false theues with it. O wicked diuell what can he inuent to blasphe­me Goddes worde? These mix­turs come of couetousnes. Thei are playne theft.These mix­tures and multipliyn­ges are theft. Woo worthe that these flockes should so slaū der the worde of God.

[Page]As he sayed to the Iewes, thy wyne is myngled wyth water, so myghte he haue sayed to vs of thys Lande. Thy clothe is myngeled wyth flockepouder. He goeth yet on. Thys sedicy­ouse man reproueth thys hono­rable cytye, and sayed: Principes tui infideles. Thou lande of Hye­rusalem, thy magystrates, thy Iudges are vnfaythefull, they kepe no touche, they wyll talke of many gaye thynges, they wyl pretende thys and that, but they kepe no promise. Thei be worsse then vnfaythefull,Esaye was sumwhat ho­mely: when he calleth the magystrates, vnfaythfull and fellowes of theues. he was not afrayed to call the offycers vn­faythful. Et socij furum. Felowes of theues, for theues and theues felowes, be all of one sorte. They were wonte to saye. Aske my felowe yf I be a thyefe. He [Page] calleth Prynces theues. What? Prynces theues? What a sedy­cyouse harlot was thys? was he worthy to lyue in a commune wealth that would call Princes on this wyse, felowes of theues? Had they a standynge at shoo­ters hyll, or Stangat hoole to take a purse? Why? dyd they stande by the hyghe waye syde? Dyd they robbe? or breake open any mans house or dore? No,Ther are two kynde of the­uynges, a grosse kynde of theuyng & a pryncely kynde of the­uynge. Brybery is a kynde of theauynge. no. That a is grosse kind of theuynge. They were prynces, they had apryncelye kynde of theue­ynge. Omnes diligunt munera.

They all loue brybes. Brybery is a pryncely kynde of theuyng. They wyl be waged by the rich, eyther to geue sentence agaynst the poore, or to put of the poore mannes causes. This is the no­ble [Page] thefte of princes, and of ma­gistrates. Thei are bribetakers Nowe a dayes they call theym gentle rewardes,Brybes haue gotten a new name and vnder a coloure are called gē ­til rewardes, but that is not their chri­sten name. let them leaue their colourynge, and cal them by their Chrstian name. Bry­bes. Omnes diligunt munera. All all the prynces, all the Iudges, all the Priestes, all rulers are brybers. What? were all the magistrates in Ierusalem, all brybe takers? none good? No doubte there were some good, This word omnes, signifieth the mooste parte, and so there be some good I doubte not of it in Englande. But yet we be farre worsse then those styfnecked Iewes.We are worsse then the styffe necked Iewes. For we reade of none of thē ye winsed, nor kicked against Esaies preachinge, or sayd yt he was a seditiouse fellowe. It be­houeth [Page] the magistrates to be in credite & therfore it might seme yt Esay was to blame to speake opēli against the Magystrates. It is verye sure that they that be good wyl beare,The good wyl not spurne nor kycke at the prea­cher. and not spourne at the preachers, they that be faultye they must a­mende, and neyther spourne, nor wynse, nor whyne. He that fyndeth hym selfe toeched or galled,So it faryth by a galled Horsse. he declareth hym selfe not to be vpryght.

Wo worth these giftes, they subuerte iustyce euerye where. Sequuntur retributiones. They fo­lowe brybes. Some what was geuen to them before, and they muste nedes geue somewhat a­gaine,Gyffe Gaffe was a good fellowe. for giffe gaffe was a good felow, thys gyffe gaffe led them clene frō iustice. Thei folow giftes.

[Page]A good fellowe on a tyme bad an other of hys frendes to a breakefaste, and sayed: Yf you wyl come you shalbe welcome, but I tel you afore hande, you shal haue but slender fare, one dysh and that is al,A good fel­low was bid­dē to break­fast to a pud­dynge. what is that sayed he? A puddynge, and no­thynge els. Mary sayed he, you can not please me better, of all meates that is for myne owne toth, you may draw me round a boute the town with a pudding. These brybynge magystrates,They follow brybes as fast as the fellow dyd the puddynge and iudges follow giftesfaster, then the felowe woulde followe the puddynge,

I am contente to beare the title of sediciō wyth Esay. Thā kes be to God, I am mot alone I am in no syngularitye. Thys same man that layed sedycyon [Page] thus to my charge, was asked an other tyme, whether he were at the sermon at Paules crosse he aūswered that he was there,Of the stout [...] horneful gē ­tilman which sayed yt he & hys mule had ful absoluciō at Paules crosse. and beynge asked what newes there. Mary quod he wōderful newes, we were there cleane ab­solued, my Mule and al had ful absolution, ye maye se by thys, that he was suche a one that rode on a mule and that he was a gentylman.

In dede hys Mule was wyser then he, for I dare saye, the Mule neuer sclaundered the Preacher. Oh what an vnhap­py chaunce had thys Mule to carye suche an Asse vppon hys backe. I was there at the ser­mon my selfe. In the end of hys sermon he gaue a generall ab­solucion, and as farre as I re­member [Page] these, or suche other lyke were hys wordes, but at the leaste I am sure, thys was hys meanynge, As manye as do knowledge your selues to be synners,The preach­ers wordes in hys abso­lucion and confesse the same and standes not in defence of it, and hartelye abhorreth it, and wil beleue in the death of christ, and be conformable thervnto, Ego absoluo uos, quod he. Nowe saeyth thys gentylmā, his mule was absolued. The preacher absolued but suche as were sorye, and dyd repente. Be lyke then she dyd repent her stumblynge, hys Mule was wyser then he a greate deale.Mule. I speake not of worldely wysedome, for therin he is to wyse, yea, he is so wyse, that wyse men maruayle, howe he came trulye by tenth parte [Page] of that he hath. But in wysdom which consisteth In rebus dei, The mysre­porte of M· Latimar is worldly wise but in godlye matters as blynde as a beatael. In rebus salutis, in godelye matters, and appartaynynge to oure scl­uaciō, in this wysdome he is as blynd as a beatle. They be. Tanquam equus et Multus, in quibus non est intellectus. Lyke Horses and Mules, that haue no vnderstandynge. If it were true that the Mule repented hyr of her stumbling I thynke she was better absolued then he.A charytable whyshe of M, Latimar I praye God stop hys mouth, or els to open it to speake better, and more to his glory:Howe tender and deyntey eared men of these dayes be, that had rather commyt .xx. faultes then here tel of one An other man quickned with a word I spake (as he sayeed opprobriouslye agaynste the nobilitye that theyr chyldrē dyd not set fourth Gods worde, but were vnpreachynge prelates) was offended wyth me.

[Page] Poore mens sonnes for the most part ha­ue euer traueled about the settynge forth of Goddes worde. Iohannes Alasco▪I did not meane so, but that some noble mens chyldren had set forth Goddes worde, how be it the poore menes sonnes haue done it alwayes for the mooste parte. Iohannes Alasco was here a greate learned man and as they saye a noble man in hys contrye, and is gone hys waye agayn, if it be for lacke of inter­taynemente, the more pytye. I woulde wyshe suche men as he to be in the realme, for the rea­me shoulde prospere in recey­uynge of them. Qui uos recipit, me recipit. Who receyueth you re­ceiueth me (sayed Christe) and it shuld be for the kynges honour to receyue thē and kepe them.Yt is honorable for the Kynge to be munificial & lyberal to­ward the learned. I hearde saye Mayster Melanc­ton, that greate clarke, shoulde come hyther. I woulde wyshe [Page] hym, and suche as he is to haue CC. poūd a yere. The kīg shold neuer wante it in hys coffers at the yeres ende. There is yet a­monge vs .ii. great lerned men Petrus Martyr, and Bernar­dyne, whych haue a. C.Petrus mar­tyr and Ber­nardine Ochiue. markes a pece. I woulde the Kynge wold bestowe a thousād pound on that sort. Nowe I wil to my place againe. In the later ende of my sermō I exhorted iudges to heare the small as wel as the great. Iuste quod iustum est iudicate. You must not onelye do tustyce, but do it iustlye. You must ob­serue all circumstances, You must geue iustyce, and mi­nister iust iudgement in time.

For the delaynge of matters of the poore folke, is as synfull before the face of god as wrong [Page] iudgemente. I rehersed here a parable of a wycked Iudge,The parable of the wicked Iudge. whiche for importunities sake herde the poore womans cause, &. cetera. Here is a comfortable place, for al you that crye oute and are oppressed. For you haue not a wycked iudge, but a mer­cifull iudge to call vnto I am not so ful of folyshe pytye, but I can consyder well ynoughe, that some of you cōplayne with out a cause. They wepe, they wayle, they mourne I am sure some not wyth oute a cause. I dyd not here reproue all iud­ges, and finde faute wyth all. I thinke we haue some as painfull magistrates,Some as paynefull magy­strates in England an euer was, as euer was in Englande, but I wyll not sweare they be all so, and they that be not of the best, muste be [Page] contente to be taught, & not dis­dayne to be reprehended,A good leas­son for suche as are magi­strates, but none of the best.

Dauid sayeth: Erudimini qui iu­dicatis terram. I referr it to your conscience.

Vos qui iudicatis terram. Ye that be iudges on the earth, whether ye haue heard poore mēnes cau­ses wyth expedience or no, Yf ye haue not, thē erudimini, be con­tent to be touched, to be tolde. You wydowes you orphanes you poore people, here is a con­fortable place for you. Thoughe these Iudges of the worlde wyll not heare you there is one wyl be content with your importunytye, he wyll remedye you, if you come after a ryghte sorte vnto hym.

Ye say. The Iudge doth blame you for youre importunitye, it [Page] is yrckesome vnto hym. He en­tered into this parable to teache you to be importune in your pe­tityon.How and by what meanes we should re­sorte to God in aduersitye Non defatigari. Not to be wery. Here he teacheth you, how to come to god in aduersitie, and by what meanes, whyche is by prayer. I do not speake of the meryte of Christ, For he sayeth: Ego sum via, I am the waye, Qui credit in me, habet vitam eternam. Who so beleueth in me hath e­uerlastynge lyfe. But when we are come to Chryst, what is our way to remedy aduersytie? in an guyshe? in tribulacions: in oure necessytes? in our iniuries? The way is prayer.

We are taught by the com­maundement of GOD. Inuoca me in die tribulationis et ego eripiāte. Thou wyddowe, thou orphane, [Page] thou fatherles chylde, I speake to the that haste no frendes to healpe the,The swete [...] promysse of Chryste. call vpon me in the day of thy tribulacion, cal vpon me, Ego eripiam te.

I wyll plucke the awaye, I wyll delyuer the, I wyl take the awaye, I wyll releue the, thou shalte haue thy hartes desyre. Here is the promyse, here is the comfort. Glorificabis me. Thanke me, accepte me for the author of it, and thanke not thys creature or that for it. Here is the Iudge of all Iudges, come vnto hym, and he wyll heare you. For he sayeth: Quicquid petieritis patrem in nomine meo &c.

What so euer ye aske my father in my name, shall be geuen you thorough my merytes. You mi­serable people that are wronged [Page] in the worlde, aske of my father in your dystresses, but put me a fore,The order of our prayer and askynge. looke you come not wyth bragges of your owne merytes but come in my name, and bi my meryte.

He hath not the propertye of thys stout iudge, he wyll beare your importunatenes, he wyll not be angrye at youre cryinge and calling. The prophet saith: Sperauerunt in te Patres nostri, et ex­audinisti illos. Thou GOD thou God, our fathers dyd crye vpon the, and thou heardest them. Art thou not our GOD as well as theyres? Ther is nothinge more pleasaunte to God, then for to putte hym in remembraunce of hys goodnes shewed vnto oure forefathers.What God woulde heare of vs & wher in he delytes. It is a pleasaunte [Page] thynge to tell God of the bene­fytes that he hath done before oure tyme.

Go to Moyses,Moyses vsed prrayer as an instrument in aduersyte. who hadde the guydynge of Goddes peo­ple, se howe he vsed prayer, as an instrumente to be delyue­red oute of aduersytye, when he hadde greate roughe mountay­nes on euerye syde of hym, and before hym the redde sea, Pha­raos hoste behynde hym, peryll of death rounde about hym. What dyd he? dispayred he? no, Whyther went he? He repayred to God with this prayer, & saied nothyng. Yet with a great ardē cy of spirit he perced gods eares Now helpe or neuer good Lord, now helpe, but in thi hand quod he. Though he neuer moued his lyppes, yet the scripture sayeth: [Page] he cryed out and the lord hearde hym, and sayed: quid clamas ad me? Why crieste thou oute so loude? The people hearde him saye no­thynge, and yet GOD sayed. Whi cryest thou out? Straight wayes he stroke the water with hys rodde,Exod. xiiij and deuyded it, and it stode vp lyke two walles on ey­ther syde, betwene the whyche gods people passed, and the persecutours were drowned. Iosue was in angwyshe,Iosue was in anguyshe and dystresse and prayed. and lyke di­stresse at Iericho, that true cap­tayne, that fayethfull Iudge no folower of retributions, no brybetaker, he was no moneye manne, who made hys peticion to almyghty God to shewe hym the cause of hys wrath toward hym when hys army was pla­ged after the takynge of Iery­cho. [Page] So he obtayned hys pray­er, and learned, that for one mannes faulte al the reste were punyshed.For Achans couetousnes many a thou­sande punys­hed. Iosue. vij. For Achans couetu­ousnes many a thousande were in agonye, and feare of deathe, who hid his money, as he thou­ght from God. But God sawe it well ynough, and brought it to light.

Thys Acan was abywal­ker· Wel, it came to passe, when Iosua knewe it, strayght waies he purged the army, and tooke awaye. Malum de Israel, that is wyckednes frō the people.Iosue put A­chanto death Iosue. vij. For Iosua called him before the pe­ople, and sayed, Da gloriam deo, Gyue prayse to God, tell trothe man, and forth wyth he tolde it. And then he and all hys house suffered deathe.

[Page]A goodly ensample for all ma­gystrates to followe. Here was the execution of a true Iudge he was no gyfte taker,Paral. xx. he was no wynker, he was no bywal­ker. Also when the Assiriās with and innumerable power of men in Iosaphates time ouerflowed the lande of Israell. Iosaphat that good king goeth me stray­ght to god, and made hys praier Non est in nostra fortitudine, (sayd he) huic populo resistere, it is not in our strength, O Lord, to resyst thys people, and after his prayer god delyuered hym, and at thesame tyme .x.M. were destroyed. So ye miserable people, you muste go to God in anguyshes, and make your prayer to hym.

Arme your selues wyth pray­er in your aduersytyes. Manye [Page] begyn to praye,Many beg [...] to praye, but few perseuer and contynue in prayer. and sodaynelye caste awaye prayer, the Deuyll putteth suche phantasyes in theyr heades, as though GOD coulde not entend them, or had somwhat els to do.

But you must be importune and not werye, nor caste awaye prayer.Caste awaye synne & then praye. Naye you muste caste a­waye synne. GOD wyll heare your prayer, albeit, you be syn­ners, I send you a iudge yt wyll be glad to heare you. You that are oppressed, I speake to you▪ Christ in this parable doth painte the good wyl of god towarde you, o miserable people,A notable les­son for hym whych pray­eth. he that is not receyued, let hym not dys­payre, nor thinke yt god had for­sakē him, For god tarieth tyl he seith a time, & better cā do al thī ­ges for vs, thē we our selues cā wish.

[Page]There was a wycked Iudge, &c. What meaneth it that God boroweth thys parable rather of a wycked Iudge, then of a good? Belike good iudges were rare at that tyme, and trowe ye the deuyll hath bene a slepe euer sence? No, no. He is as busy as euer he was. The commune maner of a wycked Iudge is,The cōmon maner of a wycked Iudge. ney­ther to feare God nor man. He consydereth what a man he is, & therefore he careth not for man because of hys pryde.

He loketh hye ouer the poore, he wyll be hadde in admiration in adoration. He semeth to be in a protection. Wel, shal he scape? Ho, ho, est Deus in celo. There is a GOD in heauen, he accep­teth no persones, he wyl punysh theym.

[Page]There was a pore woman came to thys iudge, and sayde: Vindica me de aduersario. Se that myne aduersarye do me no wronge. He woulde not heare her but droue her of. She had no money to wage eyther hym eyther them that were aboute hym.Whether Chrystyan people maye seke to be a­uenged. Dyd thys woman wel to be auenged of her aduersarye? maye Chry­styan people seke vengeaunce? The Lorde sayth: Mihi vindictam et ego retribuam: When ye reueng ye take myne offyce vpon you. Thys is to be vnderstande of priuate vengeaunce. It is law­ful for goddes flock to vse mea­nes to put awaye wronges, to resorte to iudges, to requyre to haue sentence geuē of ryght. Saynte Paule sente to Lisyas the trybune to haue thys ordy­nary,Actes. xxij. [Page] remedye, and Chyrste also sayd. Si male locutus sum, et ceter. If I haue spoken euyl rebuke me? christ here āswered for him self. Note here my Lordes and mai­sters what case poore wydowes and orphanes be in.Math. xxvi

I wyll tell you my Lordes Iudges, yf ye consyder thys matter well, ye shoulde be more afrayed of the pore wyddowe, then of a noble manne wyth all the frendes and power that he can make. But nowe a dayes the Iudges be. a fraied to heare a poore man agaynst the ryche,The maner of our Iud­ges nowe a dayes in hea­ryng the poore against the ryche. in so muche, they wyll eyther pronounce agaynste hym, or so driue of the poore mannes sute, that he shall not be able to go thorowe wyth it. The greatest man in a realme cā not so hurte [Page] a Iudge as the poore wyddow, suche a shrewede turne she can do him. And wyth what armure I praye you?How god tē ­dreth and re­gardes the cause of the wyddow and the poore.

She can brynge the Iudges skynne ouer hys eares, and ne­uer lay handes vpon hym. And howe is that? Lachrime miserorum descendunt ad maxillas. The teares of the poore fall downe vppon theyr cheekes, Et ascendunt ad celū, and go vp to heauen, and cry for vengeaūce before god, the iud­ge of wyddowes, the father of widowes & orphanes. Pore people be opressed euen by lawes. Veijs qui condunt leges iniquas. Wo worth to thē that make euil lawes. If wo be to thē yt make laws against ye poore, what shal be to thē yt hynder & marre good lawes? Quid facietis in die vltionis. [Page] What wyll ye do in the daye of vengeaunce, when God wyl vi­syt you? he sayeth, he wyl heare the teares of poore women whē he goeth on visitaciō. For theyr sakes he wyl hurte the Iudge, be he neuer so hyghe. Deus trans­fert regna. He wyll for wyddo­wes sakes chaunge Realmes, brynge theym into temptacyon. plucke ye Iudges skinnes ouer theyr heades.

Cambises.Cambises was a greate Em­peroure suche an other as oure mayster is, he had many Lorde deputies, Lord presidentes, and Leuetenauntes vnder hym. It is a greate whyle a go sythe I reade the hystorye. It chaunced he hadde vnder hym in one of hys dominions a bryber, a gyft taker, a gratifier of rytchemen, [Page] he folowed gyftes, as fast as he that folowed the puddynge a hande maker in hys offyce,And old soth say, but thou­ghe y sayinge be none of ye newist I fear me yet it is it one of the t [...]west. to make hys sonne a great man, as the olde sayinge is. Happye is the chylde, whose father goeth to the Deuyll.

The crie of the poore widdow came to the Emperours eare, and caused him to flay the Iud­ge quycke,The brybing Iudge was flayed quicke and hys skyn layed in hys chapre. and layed his skynne in hys chayre of Iudgement, that all Iudges, that shoulde gyue Iudgement afterwarde, shoulde sytte in the same skinne Surely it was a goodly sygne, a goodly monument, the sygne of the Iudges skynne,Amen. or els I praye god we may haue such incorruptible Iudges which wil not deserue it▪ I praye God we maye once se the sygne of the skynne, in Englande. Ye wyll saye peraduenture that thys is cruellye and vncharita­blye [Page] thys is cruellye & vncharitably spoken, no, no, I do it charita­bly for a loue I bere to my con­trye. God sayeth.God hath .ij. vysitations. Ego visitabo, I wyll visite. God hath two vi­sitacions. The fyrst is when he reueleth his word by preachers & where the fyrste is accepted, the seconde commeth not The seconde visitacion is ven­geance. He wente a visitacion, when he broughte the iudges skynne ouer hys eares. If hys worde be dispysed he commeth wyth hys seconde visitasion wt vengeaunce.

Noe prea­ched goddes worde an. C. yeares and was called a foole for hys labour.Noe preached goddes worde an. C. yeares, and was laughte to sckorne, and called an old dotynge fole. Because they would not accepte thys fyrste visitati­on, God visited the second tyme [Page] he poured downe showeres of rayne tyll all the worlde was drowned,

Loth was a visitoure of Sodome, & Gomorre,Geue. xix. but because they regarded not hys prea­chynge, God visited theym the seconde tyme, and brente theym all vp wyth brymstone sauynge Loth. Moyses came fyrst a vi­sitacion into Egypte with god­des word,Exod. vij. & because they would not here hym, God visited them agayne, and drowned theym in the redde sea, God lykewyse with his fyrst visitaciō visited ye Israelites by his prophetes, but because they woulde not heare his Prophetes, he visited them the seconde tyme, and dispersed them in Assiria and Babilon Iohn Baptyste lybewyse and [Page] oure Sauioure Chryste visited theym afterwarde declarynge to them Goddes wyll, and by­cause they despysed these vysy­tours he destroyed Hiesrusalem by Titus and Uespasianus. Germany was vysyted .xx. yea­res with goddes word,Germany made a myn­gle mangle of theyr rely­gyon. but they dyd not earnestlye embrace it, and in lyfe folowe it, but made a myngle mangle and a hotch­potch of it.

I can not tell what, partely poperye, partelye true religion mīgled to geather. They say in my contrye, when they cal theyr hogges to the swyne troughe. Come to thy myngle mangle, come pyr, come pyr, euen so they made mingle mangle of it. They coulde clatter and prate of the Gospell, but when all cō ­meth [Page] to al, they ioyned poperye so wyth it, that they marde all to gether,couetousnes cloked vnder a couloure of relygyon a­mongest the Germaynes prouoked Goddes wrath to­ward them. they scratched and scraped all the lyuynges of the churche, and vnder a couloure of relygyon turned it to theyr owne proper gaine and lucre. God, seynge that they woulde not come vnto hys worde, now he visiteth them in the seconde tyme of hys visitacion with hys wrathe. For the takynge awaye of Goddes word, is a manyfeste token of hys wrath. We haue now a fyrst visitation in Eng­lande, let vs beware of the se­conde. We haue the mynystra­cyon of hys worde, we are yet well, but the house is not cleane swepte yet.

Gode hath sente vs A noble Kynge in thys hys vysytacyon, [Page] let vs not prouoke hym against vs, let vs beware, lette vs not dysplease hym,Godly aduertisementes. let vs not be vn­thankefull, and vnkynde, lette vs beware of bywalkynge and contemnynge of goddes worde, let vs praye dylygently for our kynge, let vs receyue wyth all obedience and prayer, the worde of GOD. A worde or two more and I commytte you to God. I wyll monyshe you of a thyng, I heare saye ye walke inordinate­lye, ye talke vnsemelye other wayes then it becommeth Chri­stian subiectes.

Ye take vpon you to Iudge the Iudgementes of Iudges. I wyll not make the Kynge a Pope, for the Pope wyl haue al thynges that he doth, taken for an Article of our fayth.

[Page]I wyll not saye but that the Kynge, and hys, councell maye erre, the Parliamente housses, both the hyghe and lowe maye erre. I pray daily that they may not erre.

It becommeth vs what soe­uer they decree to stande vnto it, and receyue it obedyentlye,Let vs learne here our alle­gyance and duty toward the Kyngethe lawes and ordinaunces of the Realme. as farre forthe as it is not ma­nifeste wycked, and dyrectlye a­gaynst the worde of GOD. Yt pertayneth vnto vs to thynke the beste, thoughe we can not rē ­der a cause for the doyng of eue­ry thynge.

For Charitas omnia credit, omnia sperat. Charitie dothe beleue and trust all thynges. We ought to expounde to the best al thynges al thoughe wee can not yelde a reason.

[Page]Therefore I exhorte you good people pronounce in good part al the facte and dedes of the magystrates and iudges. Charyte iudgeth the best of all men, and specyallye of magystrates S. Paule sayeth: Nulite iudicare ante tempus donec Dominus aduenerit. Iudge not before the tyme of the Lordes commynge. Prauum cor hominis. Mānes hart is vnserchable, it is a ragged pece of worke, no man knoweth hys owne hart, and therfore Dauid prayeth & sayeth: Ab occultis meis munda me. Psalm. l. Delyuer me from my vnknowen faultes. I am a fur­ther offender then I can se. A man shalbe blynded in loue of hym self, & not se so much in him selfe as in other men, let vs not therfore iudge iudges. We are [Page] cōptable to God, and so be they. Let them alone, they haue theyr coūtes to make. Yf we haue charytie in vs we shal do this. For Charitas operatur. Charytye wor­keth. What worketh it? marye Omnia credere, omnia sperare. To ac­cept all thynges in good part. Nolite iudicare ante tempus.

Iudge not before the Lordes commyng.How Anty­chryst is kno­wen. In this we learne to know Antichryst, whych doth e­leuate hym selfe in the churche, and iudgeth at hys pleasure be­fore the time. Hys canonizasyōs and iudgynge of men before the lordes iudgement, be a manifest token of Antichrist. How can he knowe Saynctes? He knoweth not hys owne hart, & he can not knowe theim by myracles. For some myracle workers shall go [Page] to the deuyl. I wyl tel you what I remēbred yester nyghte in my bed. A meruaylous tale to per­ceyue, howe inscrutable a mans herte is. I was once at Oxford, (for I hadde occasyon to come that waye, when I was in my offyce,) they tolde me it was a gayner way, and afayrer waye, and by that occasyon I lay ther a nyght. Beyng ther, I heard of an execution that was done vp­pon one that suffered for trea­son.what he sawe and harde once at Oxforde. It was as (ye know) a dan­gerous worlde, for it myghte soone cost a man hys lyfe for a­wordes speakyng.

I can not tell what the mat­ter was, but the iudge set it so out that the man was condem­ned. The .xii. men came in, and sayed gyltye, and vpon that, he [Page] was iudged to be hanged, dra­wen, & quartred. When the rope was aboute hys necke, no man coulde perswade hym that he was in any faulte, and stoode there a great whyle in the pro­testation of his innocency. Thei hanged hym and cut him doune somwhat to soone afore he was cleane deade, then they drewe hym to the fyre, and he reuiued, and then he comming to hys re­membrance confessed his faulte and sayed he was gyltye. O a wonderful example, it may well be sayed: Prauū cor hominis et inscrutabile. A crabbed peace of worke & vnsercheable. I wyl leue here, for I thinke you know what I meane wel ynough.

I shall not neede to applye thys example anye further. As I began euer with this saying: [Page] Quecunque scripta sunt, like a trou­ant and so I haue a commune place to the ende, yf my memory fayle me, Beati qui audiunt verbū dei, et custodiunt illud. Blessed be they that heare the word of God, and kepe it. It muste be kept in me­mory, in lyuyng, and in our con­uersacion. And yf we so do, we shal come to the blessednes, whi­che god prepared for vs thorow hys sonne Iesu Chryste, to the whyche he bring vs al Amen.

¶The fourth Sermon of Mayster Hughe Latymer, whych he preached before the Kynge wythin hys graces Palayce at Westminster the .xxix. daye of Marche.

QVecunque scripta sunt ad nostram doctrinam scripta sunt. Al thinges that are wryten, are wryt­ten to be oure doc­tryne. The Parable that I toke to begyn wyth (most honorable audience) is written in the .xviii Chapter of S. Luke, and there is a certayne remnaunt of it be­hynd yet. The Parable is thys: There was a certayne Iudge in a cytye, that feared neyther God nor man.

[Page]And in the same cytye there was a wyddowe that requy­red Iustyce at hys handes, but he woulde not heare hyr, but putte hyr of and delayed the matter.

In processe the Iudge se­ynge hyr importunitye, sayed, thoughe I feare neyther God nor manne, yet for the importu­nitye of the womann, I wyll heare hyr leaste she rayle vpon me and moleste me wyth ex­clamations, and oute cryes I wyll heare hyr matter, I wyll make an ende of it.

Oure Sauyoure Chryste added more vnto thys and say­ed. Audite quid iudex dicat, et cetera. Heare you sayed Christe, what the wycked iudge sayed.

[Page]And shall not God reuenge hys eiecte, that crye vpon hym daye and nyghte? Al though he tarye and dyfferre theym. I say vnto you, he wil reuenge them and that shortelye. But when the sonne of man shall come, shall he fynd fayth in the earth.

That I maye haue grace so to open the remnaunte of thys parable that it maye be to the glorye of God, and edifyinge of youre soules, I shall desier you to praye. In the whyche pray­er. &c.

I shewed you the laste daye. (mooste honourable Audience) the cause why oure Sauioure Christe, rather vsed the exam­ple of a wycked Iudge then of a good.

[Page]And the cause was for that in those dayes ther was greate plentye of wycked Iudges,Why Chryst vsed rather the example of a wycked Iudge, then of a good. so that he myghte borrowe an ex­ample amonge theym well y­noughe. For there was muche scarsitie of good Iudges. I did excuse the wyddowe also for cō ­mynge to the Iudge agaynste her aduersary, because she dyd it not of malice: she dyd it not for appetite of vengeance.

A brefe rehersal of thinges toched and spoken of, in hys thyrde sermon.And I tolde you that it was good and lawefull, for honest vertuose folke, for Goddes people, to vse the lawes of the real­me, as an ordinari helpe against theyr aduersaryes, and oughte to take them as Godes holy or­dinaunces, for the remedyes of theyr iniuryes and wronges. when they are distressed

[Page]So that they do it charitablye louyngelye, not of malyce, not vengeablye, not couetouslye.

I shulde haue tolde you here of a certayne secte of herytykes that speake agaynste thys or­der and doctryne,He meaneth ye Annabapty­stes, for thys is one of their detestable & pernicyouse errores. they wyl haue no magystrates nor Iudges on the earthe.

Here I haue to tell you, what I hearde of late by the relation of a credible person, and a wor­shypful man, of a towne in thys realme of Englande,How busye ye Deuyll is to hinder ye word & sclaunder ye Gospel. that hathe aboue .v.C. herytykes of thys erroniouse opinion in it as he sayed. Oh so busy the Deuyll is nowe to hynder the woorde commynge oute, and to sclaun­der the Gospell. A sure argu­mente and an euydent demon­stration, that the lyght of Gods [Page] worde is a borde, and that thys is a true doctryne that we are taught now,The deuyl is busi sturring, is an euidente argument that this doc­tryne is true. else he woulde not tore and styrre aboute as he doeth whan he hathe the vpper hande. He wyl kepe hys posses­sion quyetly as he dyd in the popyshe dayes, whan he bare a rule of supremacye in peaceable possession. If he reigned now in open relygion, in open doctryne as he dyd than, he woulde not styrre vppe erroniouse opyny­ons, he woulde haue kepte vs wythout contencyon, wythoute dyssencion. There is no suche dyuersytie of opynions amonge the Turkes, nor amōg ye Iewes And why? For ther he raigneth peaceably in the hole relygyon, Christ sayth. Cum fortis armatus custodierit atrium: et cet. Whan the [Page] stronge armid man kepeth hys house, those thinges that he hath in possessyon, are in a quyetnes, he doeth enioye them peacea­bly. Sed cum fortior eo superuenerit. But whan a stronger than he commeth vpon hym, whan the light of goddes word is ones reueled, thā he is busi, thē he rores then he fyskes abrode, and styr­reth vp erronius opinions, to sclaūder godds word. And this is an argumente that we haue the true doctryne. I beseche God continewe vs and kepe vs in it. The deuyll declareth the same, and therfor he rores thus and goeth about to stir vp these wanton headdes and busye braynes. And wyll you knowe where thys towne is? I wyll not tell you dyrectlye. I wyll [Page] put you to muse a lyttle. I wyl vtter the matter by a cyrcum­loqution. Wher is it? Wher the byshop of the dioces is an vn­preachynge prelate. Who is that? If there be but one suche in al England, it is easi to gesse. And if ther were no mo but one, yet it were to many by one. And yf there be moe, they haue the more to aunswere for, that they suffer in this Realme an vnpreachyng prealeatye vnrefourmed I remember wel what. S. Paule sayeth to a byshop. And thou­ghe he spake it to Timothe be­ynge a byshop, yet I may say it now to the magistrates for al is one [...]ase, al is one matter. Non cō ­municabis peccatis alienis. i. Timoth. v Thou shalt not be partaker of other mennes faultes. Laye not thy [Page] handes rashely vpon anye, be not hastye in makynge of cu­rates, in receyuinge menne to haue cure of Soules that are not worthye of the offyce, that eyther, canne not or wyl not do theyr dutye. Do it not. Whye? Quia communicabis peccatis alienis. Thou shalt be partaker of other mennes sinnes. Now me thinke it nedes not to be partaker of other mennes synnes we shall fynd inough of oure owne. And what is Communicare peccatis alie­nis. To be partaker of other mē ­nes euils, if this be not, to make vnpreaching prealates, & to su­ffer them to continue stil in their vnpreachynge prelacye?

If the kynge and hys coun­cel should suffer euil Iudges of this realme to take bribes, to defeate [Page] iustice & suffer the great, to ouer go the poore,Kynges and rulars muste wake and not wy [...]ke and leaue lokynge thorow theyr fyngers. & should loke through his fingers, & wynk at it, should not the king be parta­ker of theyr naughtynes? And why? Is he not supreme head of the churche? what? is the supre­macye a dygnytye and nothyng else?A dygnity wyth a char­ge. is it not comptable? I thynke it wylbe a chargeable dygnitye whan accompte shalbe asked of it. Oh what a vaun­tage hath the Deuyll? what en­trye hathe the wolfe whan the shepard tendeth not hys flocke, and leades theym not to good pasture? Saynt Paul doth say Qui bene presunt presbiteri duplici honore digni sunt. [...]. Timothe. v What is thys preesse. It is as muche to say as to take charge & cure of soules [Page] we say ille preest, he is sette ouer the flocke. He hath taken charge vppon hym. And what is, Bene preesse?To rule wel▪ what that is▪ To discharg the cure To rule well, to fede the flocke with pure foode, and good example of lyfe. Well then, Qui bene pre­sunt duplici honore digni sunt. What is double honoure They that dyscharge theyr cure wel, are worthy duble honor. What is thys duble honour? The first is to be reuerensed, to be had in estimacion and reputacion with the people, and to be regarded as good pastours. A nother ho­noure is, to haue al thynges ne­cessarye for their state, mynyst­red vnto theym. Thys is the double honour that they ought to haue. Qui presunt Bene, that discharge the cure if they do it Bene.

[Page]There was a merye moncke in Cambrydge in the Colledge that I was in,The merye monke of Cambryge. and it chanced a greate companye yf vs to be together, entendynge to make good cheare, and to be merye (as sholers wyll be mery when they are disposed) One of the company brought out thys sen­tence. Nil melius quam lee ari et facere bene. There is nothynge better then to be merye and to do well. A vēgeaunce of that Bene (quod the Monke) I would that, Bene had bene banyshed beyonde the sea, and that Bene were oute, it were well. For I coulde be me­ry, and I coulde do, but I loue not to do well That, Bene mar­res altogether. I woulde Bene were out quod the mery monke for it, importeth many thynges [Page] to lyue well, to dyscharge the cure. In dede it were better for them yf it were oute, And it were as good to be out as to be ordered as it is. It wyll be a he­uy Bene. to some of them, when they shall come to theyr accōpt. But perauenture you wyll saye, What and they preache not at al? Yet, presunte. Are they not worthye double honoure? is it not an honorable ordre they be in? Nay an horrible misorder it is an horror rather then and ho­noure,Where the preacher doth not hys du­ty, ther the order is not ho­norable, but horryble. and horrible rather, then honourable, if the preacher be naughte, and do not hys dutye. And thus go these prelates a­boute too wreastle for honoure that the Deuyll may take hys pleasure in sclaunderynge the realme, and that it maye be re­ported [Page] a borde that we brede, herisyes amonge oure selues. It is to be thoughte that some of them would haue it so,The entent of vnpreachyng prelates. to bryng in poperye agayne.

This I feare me is theyr entente, And it shalbe blowen a­brode to oure holye father of Romes eares, and he shall sende forth hys thonderboltes vpon these brutes, and al thys dothe come ta passe thorow theyr vn­preachynge prelacye.

Are they not worthye double honore? Nay rather double dy­shonore, not to be regarded, not to be estemed amonge the peo­ple, and to haue no liuynge at their handes? For as good preachers be worthy double honour: so vnpreaching prelates be worthy double dishonoure.An argument of cōgruans. They [Page] must be at theyr doublets. But now these .ii dishonoures what be thei? Our sauiour christ doth shew. Si sal infatuatus fuerit ad nihil ultra valet nisi vt proiiciatur foras. Math. v. If the salte be vnsauarye it is good for nothinge, but to be cast out and troden of men. By thys salt? is vnderstande preachers, and such as haue cure of soules. What be they worthye then? wherfor serue thei? For nothing elles but to be caste oute. Make them quōdammes, out with thē cast them out of ther office, what shuld thei do with cure yt wil not loke to thē? An other dishonor is this Vt conculcentur ab hominibus. To be trodē vnder mēs fete, not to be regarded, not to be estemed They be at theyr doublets styl. S. Paule in hys epistle qualifieth a bishop, & saith that he must [Page] be Aptus ad docendum, ad refellendum apte. To teache and to con­fute all maner of false doctryne But what shall a man do wyth aptenes, if he do not vse it? It were as good for vs to be wythout it.A Ayshop angrie with M. L. & why: be­cause he wold haue ye Kyng make of vn­prechyng prelates quondā ­mes, domi­nus regnauit A byshop came to me the laste daye, and was angry wyth me for a certayne Sermon that I made in thys place. Hys cha­playne hadde complayned a­gaynste me because I hade spo­ken agaynst vnpreachinge pre­lates.

Naye quod the byshoppe, he made so indifferente a Sermon the fyrst daye, that I thoughte he woulde marre all the seconde daye. He wyll haue euerye man a quondam as he is. As for my quondamshype I thancke God that he gaue me ye grace to come [Page] by it by so honeste a meanes as I dyd. I thanke hym for, myne owne quondamshyppe, and as for them I wyl not haue theym made quonndams, yf they dys­charge theyr offyce. I woulde haue theym do theyr dutye. I woulde haue no more quōdams as God healpe me. I owe theym no other malyce then thys, and that is none at al.The byshops answere to his chaplayn

Thys byshop answered hys chaplayne, wel (sayes he) well, I dyd wysely to daie, for as I was goynge to hys Sermon, I re­membred me that I had neither sayed masse, nor mattens.A wyse an­swer of may­ster byshop to his chaplayn. And homewarde I gate as faste as I coulde, and I thanke god I haue sayed both, and let hys vnfruteful Sermon alone. Unfruitefull sayeth one, an other [Page] sayeth sedicion. Wel, vnfruite­full is the beste, and whether it be vnfruitfull or no, I can not tell, it lyeth not in me to make it fruitful. And God worke not in your hartes: my preachynge can do you but lyttle good.Preachers ar Gods instru­men [...]es. I am goddes instrumēt but for a tyme. It is he that muste gyue the encrease, and yet preachyng is necessarye.

For take a waye preachinge, & take a way saluaciō. I tould you of Scala cely and I made it a preachynge matter, not a mas­syng matter. Christ is the prea­cher of al prachers, the patrone and the exemplar, that all prea­chers oughte to folowe. For it was he by whome the father of heauen sayde, Hic est filius meus dilectus, ipsum audite, Thys is my [Page] welbeloued sonne, heare hym, Euē he whē he was here on the earth, as wysely,Though Christe prea­chyd, yet hys sede fel into thre partes as learnedlye as circumspectli as he preached yet hys sede fell in thre partes so that the fourth parte onelye was fruiteful. And if he had no better lucke that was preacher of all preachers, what shall we loke for? Yet was ther no lacke in hym, but in the ground: And so nowe ther is no fault in preaching, the lacke is in the people that haue stoni hertes, and thorny hartes. I beseche God to amēd thē. And as for these folke that spake agaynst me I neuer loke to haue theyr good worde as longe as I lyue. Yet wyl I spake of their wickednes, as lōg as I shalbe permitted to spake As longe as I liue, I wilbe an [Page] enemye to it. No preachers can passe it ouer wyth sylence. It is the originall roote of all mys­chiefe. As for me I owe them no other yll wyl, but I praye God amende theym,He returneth to the Para­ble. when it pleaseth him. Now to the parable, What dyd the wycked Iudge in the ēde of the tale? The loue of god moued him not, the lawe of god was thys, and it is writ in the fyrste of Deuteronomye, Audite eos. Heare them. These two wordes wylbe heauy wordes to wicked iudges another daye. But some of them peraduenture wyl say. I wil heare them, but I wil heare suche as wil geue brybes, and these that wyl do me good tournes. Nayeye, be hedged out of that libertie. He sayth: Ita par­uum vt magnum. The smalle [Page] as well as the greate. Ye muste do iustum, deale Iustelye? my­nister iustyce, and that to al mē,Iustice muste be ministered wtout delays. and you muste do it iuste. In tyme conueniente, wythoute a­nye delayes, or dryuyng of with expedycyon.

Well, I saye, neyther thys lawe, nor the woorde and com­maundemente of God moued thys wycked Iudge,What moued, the wyc­ked iudge to heare the cō ­playnte of the wydowe. nor the myserye of thys wyddowe, nor the vpryghteousnes of hyr cause, nor the wronge whyche she­toke, moued hym, but to auoyde importunytye, and clamoure, and exclamatyon, he gaue hyr the hearynge, he gaue hyr fynal sentence, and so she hadde hyr requeste.

Thys place of Iudgemente it hathe bene euer vnperfecte, [Page] it was neuer sene that all Iud­ges dyd theyr dutye,All iudges haue not done theyr dutye at all tymes. that they woulde heare the small as well as the greate. I wyll not proue thys by the wytnes of anye pri­uate magistrate, but by the wy­seste Kynges sayinge that euer was. Vibi subsole (sayth Salomō) In loco iusticie, impietatem, et in loco e­quitatis iniquitatem. The lacke of minystracyon of Iustice what Salo­mon dyd se in hys tyme in Iudges. I haue sene vnder the sunne, that is to saye, ouer all, in euerye place where ryght iudgement shoulde haue bene, wickednes, as who would saye brybes takinge, defeatinge of iustice, oppressyng of ye poore. Men sente away with wepynge teares, wythout anye hearynge of their causes, and in the place of equitye sayth he: I haue sene iniquitie. No equitie. No iustice [Page] a sore worde for Salomon to pronounce vniuersallye, gene. rallye. And if Salomon said it, ther is a matter in it.

I wene he sayed it not onelye for hys owne tyme, but he sawe it both in those that were before hym, and also that were to come after hym.

Nowe comes Esay and he af­fyrmeth ye same speaking of the iudgementes done in hys tyme in the commune place, as it my­ghte be Westminster hall, the gylde hall, the Iudges hall, the pretpro house.

Call it what you wyll. In the opē place.Iudges sat in the gates. of the cyty in the hie way. For iudgs at that tyme (accordynge to the maner) sate in the gates of che citye in the hye way.

[Page]A goodly and Godlye order for to sitte,Thys was done for the ease of ye peo­ple, for maie­strates muste be indued wt affabilitie. so that the poore people maye easelye come to them. But what sayeth Esaye that se­ditiouse fellowe? He sayeth of hys countrey this Expectaui ut fa­cere tiuditium, et fecit iniquitatem I loked the iudges should do theyr dutye, and I sawe them worcke iniquitye.

There was bribes and bribers as wel thē as nowe.Ther was brybes walkynge money makynge, makynge of handes (quod the Prophete) or rather almyghtye God by the Prophete) suche is theyr parci­alitye, affeccion, and brybes They be suche money makers, inhauncers, and promoters of them selues.

Esay knewe thys by the cry­ynge of the people Ecce clamor po­puli sayeth he. And thoughe [Page] some a monge theym be vnrea­sonable people (as manye be nowe adayes) yet no doubte of it some cryeth not wythout a cause. And why? Theyr mat­ters are not hearde,The teares of the pore who­se cause is not accordynge to equity & iu­stice herd, cry for vēgeaūce to God. they are fayne to go home wyth weping teares, that fall downe by theyr chekes, and ascende vp to hea­uen and crye for vengeaunce, Let Iudges loke a boute them for surely God wyl reuenge his elect one day.

And suerlye me thynke, yf a Iudge woulde followe but a worldelye reason,An aduertise­mente to oure Iudges. and wey the matter politickelye, wythoute these examples of scripture, he should feare more the hurt that maye be done hym by a poore wyddowe, or a myserable man, then by the greateste Gentyll [Page] man of them all, God hath pul­led ye iudges skinnes ouer their heades, for the poore mās sake, yea, the pore wyddowe maye do hym more hurt wyth hyr poore pater noster in hyr mouth, then any other weapon, and with .ii. or thre wordes shall bryng him downe to the grounde, and de­stroye hys iollitye, & cause hym to lose more in one day, then he gate in seuē yeres. For God wil reuenge these miserable folkes that can not helpe them selues. He sayth. Ego in diei visitationis. etc. In the daye of visitatyon I wyll reuenge theym. An non ulcis­ceturanima mea? Shall not my soule be reuēged? As who shuld saye.

I must nedes take theyr part [Page] Veniens ueniam et non tardabo, Yes, thoughe I tary, and thoughe I seme to linger neuer so long yet I wyl come at the length, & that shortly.

And if god spake this, he wil perfourme his promise. He hath for their sakes (as I tould you) pulled thē skynne ouer the iud­ges eares or thys.

Kinge Dauid trusted some in hys olde age,Dauid was deceyued in puttyng trust in hys iudges when he waxed olde hym selfe. that dyd hym no very good seruece.

Now if in the people of God there were some folkes that fel to brybing, thē what was their among the Heathen?

Absalon Dauids sonne was a by walker,Absalō was a bywalker. and made distur­baunce amonge the people in his fathers tyme.

[Page]And thoughe he were a wyc­ked man, and a by walker, yet some there were in that tyme that were good, and walked vp ryghtlye.

I speake not thys agaynste the Iudges seate. I speake not as though all iudges were naught, and as thoughe I dyd not holde wyth the Iudges, maiestrates, and offycers, as the Anabaptystes these faulse heretykes do.Iudges are honorable necessarye, and Gods ordi­naunces con­cernyng their offices. But I Iudge them honorable, necessarye, and Goddes ordinaunce, I speake it as scripture speaketh to geue a Caueat, and a warnynge to all magistrates, to cause theym to loke to theyr offices, for the de­uyll, the greate magistrate, is verye busy nowe, he is euer do­ynge, he neuer ceaseth to go a­bout [Page] to make thē like hym selfe The prouerbe is Simele gaudet si­mili Lyke woulde haue lyke: If the iudge be good, and vpright he wil assaye to deceaue hym ei­ther by the subtyll suggestyon of crafty laywers or els by false wytnesse,The crafte of the deuyll. and subtyll vtterynge of a wrong matter. He goeth a­bout as much as he can to cor­rupt the men of lawe, to make them fal to brybery, to laye burdens on pore mennes backes. and to make them fal to periu­rye, and to bryng into the place of iudgement al corruptyon, iniquytye, and impietye. I haue spoken thus much, to occasyon al Iudges and magystrates to loke to theyr offyces.Lest the deuil be behind thē to make them peruerte Iu­stice. They had nede to loke about them.

This geare moued saint Chri­stome [Page] to speake thys sentence. Miror sialiquis rectorū potest saluari. I maruaile (saied this doctour) if anye of these rulers or greate magistrates can be saued.A notable & bolde sayinge of Chrisostome.

He spake it not for the impo­ssibilitie of the thinge (God for­byd that all the magistrates & iudges should be condempned) but for the difficultye.

If the deuyll wold allowe a man to loke into hel what he shoulde se.Oh that a man myght haue the contemplation of hell, that the deuyl woulde a lowe a man to loke into hel, to se the state of it, as he shewed all the worlde whē he tēpted Christ, in the wil­dernes. Commonstrat illi omnia reg­na mundi. He shewed hym al the kyngedomes of the worlde, and al theyr iollytye, and tolde hym that he woulde gyue hym all,Math▪ iiii▪ if he would knele downe and wor­shyp [Page] hym. He lyed lyke a faulse harlot, he could not gyue theym he was not able to giue so much as a gose wynge: for they were none of hys to giue.

The other that he promysed them vnto: had more ryghte to them then he.

But I saye if one were ad­mytted to viewe hell thus, and beholde it thorowelye, the de­uyll wolude saye. On yonder syde are punyshed vnpreaching prelates. I thynke a man shoulde se as far as a kenninge and se nothynge but vnpreachynge Prealates.vnpreachinge prelates are wyth the de­uyll in hell (god saue vs) but they be not there a loue, for bry­byng Iud­ges are wyth them for com­panye.

He myghte loke as farre as Calice I warrant you. And thā if he wold go on the other side, and shewe wher that brybynge [Page] iudges were, I thynke he shold se so many, that there were scant roume for any other. Our Lord amende it. Well to our matter. This Iudge I speake of, sayd. Though I feare neyther God,He returneth to hys f [...]mer matter. nor man. &.c. And did he thynke thus? Is it the maner of wiked Iudges to cōfesse, theyr faultes nay he thought not so.

And a man had come to hym, & called hym wycked, he woulde forth wyth haue cōmaūded him to ward, he woulde haue defen­ded him selfe stoutly.

Whi the iud­ge was forsed then to cōfesse hys faultes.It was God that spake in his conscience. God putteth hym to vtter suche thynges as he sawe in hys herte, and were hydde to hym selfe.

And there be lyke thynges [Page] in the scripture. as. Dixit insipieus in corde suo non est deus The vnwise man sayed in hys herte, there is no God, and yet if he shoulde haue bene asked the questiō, he woulde haue denied it.

Esay the prophet sayeth also. Mādatio protectisumus. We are de­fended with lyes. We haue put our trust in lyes,

And in an other place he saith Ambulabo in prauitate cordis mei. I wyll walcke in the wyckednes of my herte. He vttereth what lyeth in his hert, not knowne to hym selfe, but to God.

It was not for nought that Ezechiel describeth mans herte in his colours.Ezechiel de­scribed the herte of man Iere. xvii. Pranum corhominis et inscrutabile. The herte of man is naughty, a croked, & a frowarde pece of worke.

[Page]Let euery man humble hym selfe, & acknowledge hys faulte and do as saynte Paule dyd.

When the people to whome he had preached, had sayed ma­nye thynges in his commenda­tion, yet he durste not iustifye him self. Paul would not prayse hym selfe,Paule durst not iustyfye hym selfe to his owne iustifica­tion, and therfore whē they had spoken those thynges by him, I passe not at all sayth he. what ye saye by me, I wyll not stand to your reporte, and yet he was not forward that when he herd the trueth reported of hym, he woulde say it to be false, but he sayed, I wyll neyther stande to your reporte, though it be good and iuste, neither yet I wil saye that it is vntrue. He was. bonus Pastor.

[Page]A good shepeheard. He was one of thē. qui bene presūt. yt discharged his cure, & yet he thought yt ther might be a farther thing in him selfe then he sawe in hym selfe.

And therefore he sayed. The Lorde shall Iudge me. I wyll stand onely to the Iudgemente of the Lord. For loke whom he iudges to be good, he is sure he is safe, he is cocke sure. I spake of this geare the last daye,The truth gettes hatred. & of some I had litle thāke for my laboure. I smelled some folkes that were greaued wyth me for it, because I spake against Te­merarius iudgmēt. What hath he to do wyth iudgmēt (say thei. I wēt about to kepe you frō arrogāt iudgment. Wel I could haue sayd more thē I dyd, and I can saye muche more nowe. [Page] For why? I knowe more of my Lord admirals death syth that tyme, then I did knowe before. O saye they. The man dyed ve­ry boldly, he woulde not haue done so, hadde he not bene in a iust quarell.

The argu­ment of suche men as thou­ghe the Lord admirals cause to be good becaus [...] he toke hys death so boldli is cō futed. This is no good argument my frendes. A man semeth not to feare death, therfore hys cause is good. Thys is a deceaua­ble argumente. He went to hys death boldely. ergo he standeth in a iust quarel.

The Anabaptistes that were brente here in dyuers townes in England (as I heard of cre­dyble menne I sawe them not my selfe) wente to theyr deathe,The Anabaptistes howe thei toke their death. euen Intrepide As ye wyll saye without any feare in the worlde chearfullye. Well, let them go

[Page]There was in the olde doc­toures tymes an other kinde of poysoned heretikes,The Dona­tistes & howe they dyed. that were called Donatistes. And these heretikes wente to their execu­tion as thoughe they shoulde haue gone to some Ioylle recre­acion or banket, to some bealye chere, or to a play. And wyll ye argue then? He goeth to hys death boldely, or chearefullye, Ergo he dyeth in a iuste cause. Naye that sequele foloueth no more then thys.

A man semes to be a frayed of death, Ergo he dyeth euyl. And yet our Sauioure Christe was afrayed of death him selfe.

I warne you therefore,Iudge not them in authoritye rashlye. and charge you not to iudge theym yt be in authoritie, but to praye for them. It becometh vs not to [Page] Iudge greate maiestrates, nor to condemne theyr doinges, vn­lesse theyr dedes be openly and apparantlye wycked. Charytye requireth the same, for charitye iudgeth no man, but well of e­uery bodye. And thus we maye trye whether wee haue charitye or no,Charyte is ye cognysaūce & badge of a christen man. & if we haue not charitye wee are not Gods disciples, for they are knowē by that badge. He that is hys disciple, hath the worke of charity in his breast.

It is a worthye sayinge of a clarke, Charitas si est, operatur, si nō operatur, nō est. If there be cha­rity it worketh. Omnia credere om­nia sperare. To beleue all thin­ges, to hope all, to say the best of the maiestrates, & not to stād to ye defending of a wicked matter. I wil go farder wt you now [Page] If I should haue saied al that I knewe,M.L. sayde not al that he knew cō ­cerninge the lorde admi­ralles cause. youre eares woulde haue yrked, to haue hearde it, & nowe God hathe brought more to lyghte. And as touchyng the kynde of hys death, whether he be saued or no, I referre that to God onely. What God can do I can tell. I wyl not denye but that he maye in the twynkeling of an eye, saue a man, and turne hys harte. What he dyd I can not tell. And when a man hathe two strokes wyth an axe, whoo cā tel that betwene two strokes he doth repent. It is very hard to iudge, Well, I wyll not go so nye to worke, but this I wyl say, if thei aske me what I thi [...] ­ke of hys deathe? that he dyed verye daungerously, yrkesom­lye, horryblye.

[Page]The man beyng in the tower wrote certayne papers whiche I sawe my selfe.The .ii. lyttle papers which the Lorde ad­mirall wrote in the tower. Thei were two lyttleones, one to my Ladye Maryes grace, and another to my Ladye Elizabethe grace, tendynge to thys ende, that they shoulde conspyre agaynst my Lorde protectours grace. Surely so seditiously as could be· Nowe what a kind of death was thys, that when he was readye to laye his head vpō the blocke, he turnes me to the le­uetenauntes seruaunte and sayeth, byd my seruaunte spede ye thyng that he wottes of?The wordes he spake to the leuetenauntes seruaunt. Wel, the worde was ouer heard. Hys seruaunte confessed these two Papers, and they were founde in a shooe of hys. They [Page] were sowen betwene the soules of a velued shooe. He made hys ynke so craftely, and wyth such workemanship as the lyke hath not bene sene.

I was prisoner in the tower miselfe, and I coulde neuer in­uente to make ynke so. It is a wonder to heare of hys subtili­tie. He made hys pen of the ag­let of a poynte that he plucked from hys hose,The penne of the aglet of a poynt. and thus wrote these letters soo seditiouslye, as ye haue hearde, enforsynge manye matters agaynste my Lord protectours grace, and so forth. God had lefte him to him selfe, he hadde cleane forsaken hym. What woulde he haue done if he had liued styll? that were a bout this geare, when he layed hys head on the blocke at [Page] the ende of hys lyfe. Charytye (they saye) worketh but Godly, not after thys sorte. Well, he is gone, he knoweth hys fare by thys, he is eyther in ioye or in payne. There is but two states if we be once gone. There is no chaunge.There is but two states The state of saluaciō and ye state of dā ­nacion. Thys is the speach of the scripture. Vbicūque lignū ceci­derit ibi erit, siue in austrū, siue in aqui­lone. Wheresoeuer the tree fal­leth, eyther into the southe or in to the north, there it shall rest.

By the fallyng of the tree, is signifyed the death of man. If he fall into the Southe he shall be saued.

☞ For the Southe is whote, and betokeneth Charitie or sal­uacion. If he fal in the Northe in the colde of infidelity, he shal be dampned. There are but [Page] two states, the state of saluaciō, and the state of damnacion.

Ther is no repentaūce after thys lyfe, but if he dye in the state of damnacion, he shal ryse in the same. Yea thoughe he haue a whole Monkerye to synge for hym. He shall haue hys fynall Sentence when he dyeth.

And that seruaunte of hys, that confessed and vttered thys gere was an honest manne.The seruaūt whyche vtte­red the secre­tes of ye two letters is cō ­mendid of M Latymer. He dyd honestlye in it. God put it in hys herte. And as for the to ther whether he be saued or no I leaue it to God. But surelye, he was a wycked man, the real­me is well rydde of hym.

It hathe a treasure, that he is gone. He knoweth hys fare by thys.

[Page]A terrible example suerlye, and to be noted of euery man. Nowe before he shoulde dye, I hearde saye he had commendacions to the kyng,The lorde admirall had cōmendations to the kynge before hys death. and spake manye wordes of his maiestye. All is the kynge, the Kynge. Yea Bo­na verba. These were fayre wor­des the kynge the kyng I was trauailed in the tower my selfe (with the kinges commaunde­mente, and the counsayle) and there was syr Roberte Cunstable, the Lorde Hussye, the Lord Darsy.What the Lorde Darsie sayed to mai­ster Latimer in the tower. And the Lorde Darsye, was tellynge me of the fayeth­full seruice that he hadde done the kynges maiestye that deade is. And I had sene my Soue­raygne Lorde in the fyeld (sayd he) and I had sene hys grace come a gaynste vs, I woulde [Page] haue lyghted from my horsse, and taken my sworde by the poynt, and yelded it into hys graces handes. Mary quod I but in the meane season ye played not the parte of a fayethfull subiecte in holdynge with the people in a cōmotion, & a disturbaunce. It hath bene the cast of al traitours to pretend nothing agaynste the kynges person,The cōmune cast of al tray­tours. they neuer pretende the mat­ter to the kynge, but to other. Subiectts maye not resyste a­nye magistrates,The office & duty of sub­iectes. nor oughte to do nothinge contrarye to the the kynges lawes. And there­fore these wordes, the kyng and so fourth, are of smalle effect. I hearde once a tale of a thinge that was done at Oxforde .xx.A thing yt happened at Ox­forde. yeres a go. & the lyke hath bene sence [Page] in this realme as I was enfor­med of credible persons, & some of thē that sawe it be alyue yet.

A pryest rob­bed of a greate summe of money.There was a prieste that was robbed of a greate some of mo­ney, and there were .ii. or .iii. at­tached for the same robbery and to be bryefe were condemned & broughte to the place of execu­tion. The fyrste manne, when he was vpon the ladder denied the matter vtterly, & toke his death vpon it that he neuer consented to the robbery of the preste, nor neuer knew of it. When he was deade, the seconde felowe com­meth and maketh his protesta­tion & acknoweleged the faute, sayinge, that among other gre­uouse offēces that he had done he was accessary to thys robbe­rye, and sayeth he, I hadde my parte of it, I crye God mercy so [Page] hadde thys felow that dyed be­fore me hys parte. Now who cā iudge whether this felow dyed wel or no? Who cā iudg a mās herte? The one denyed the mat­ter,It is hard to iudge a mās herte. and the tother confessed it, there is no Iudginge of suche matters. I haue hearde muche wickednes of thys manne, and I haue thought oft, Iesu, what wil worth, what wyl be the ende of thys manne.

When I was wyth the byshop of Chichester in warde (I was not so with hym, but my frēdes might come to me,☞The by­shoppes be stirred them so then, that some of them wer neuer so dilygence synce. & talke with me) I was desirous to heare of executiō done (as ther was eue­ry weke, some in on place of the citye or other) for there was thre wekes sessions at newgate, and fourthnyghte Sessions at the Marshialshy, and so forth.

[Page]I was desirous I saie to heare of execution, bycause I looked that my parte should haue bene theyrin, I loked euery daie to be called to it my selfe,

Amonge al other I heard of a wanton woman,The whore yt cōmitted rob­bery. a naughtye lyuer. a whore, a vayne bodye, [...] was ledde from newgate to th [...] place of execution for a certaine robberye that she had commit­ted, and she hadde a wycked cō ­munication by the waye. Here I wil take otcasiō to moue your grace that suche menne as shal be put to death maye haue lear­ned menne to geue them instruction,M. Latimer exhorteth the kynges grace that learned men might be appoynted to such as shall suffer & are cō uict persons. and exhortacion.

For the reuerence of God when they be put to executiō, let them haue instructours, for manye of theim are cast away for lacke [Page] of instructiō, and dye miserably for lacke of good preaching. This womā I saye as she wēte by the waye, had wanton and folyshe talke, as thys, that yf good felowes hadde kept touch wyth hyr,The whores wordes as she went to execucion. she hadde not bene at thys tyme in that case, and a­mongeste al other talke, she sai­ed, that suche a one, and named this manne, hadde hyr maiden­heade fyrste, and herynge thys of hym at that tyme, I loked e­uer what woulde be hys ende, what woulde be come of hym.

He was a manne the fardest frome the feare of God that e­uer I knewe or heard of in En­glande. Fyrste, he was author of all thys womannes whore­dome. For if he had not had hyr maydenhead, she myghte haue [Page] bene maryed, and become an honeste womanne, where as nowe beynge nought with hym, shee fell afterwarde by that occasiō to other. And they that were nought with hyr fel to robbery and she folowed, and thus was he author of all thys.

This geare came bi Sequels Peraduenture thys maye seme to be a lyghte matter, but sure­lye it is a gr [...]ate matter, and he by vnrepentaunce fell frome e­uyl to worse, and from worse to worste of all, tyll at the length he was made a spectacle to all the worlde. I haue hearde saye, he was of the opiniō that he be­leued not the immortalytye of the soule, that he was not ryght in ye matter. And it mighte well appeare by the takynge of hys [Page] death. But ye wyll saye. What ye sclaunder him, ye breake cha­ritye.

Nay it is charitie that I do. We canne haue no better vse of hym nowe, then to warne o­ther to beware by hym.

Christ saith.Lottes wyfe is our exam­ple to content our selues wt our state. Memores estote vx oris Loth. Remembre Lothes wyfe? She was a woman that would not be content with hir good state, but wresteled wyth Gods callinge, & shee was for that cause turned into a salte stone, & therefore the scripture doeth name hir as an example for vs to take hede by. Ye shall se also in ye secōde Chapter, how that God almightye spared not a nomber of hys Aungels,God spared not hys aun­gellys. whi­che had synned agaynste him to [Page] make them examples to vs to beware by. He drowned the whole world in the time of Noe and destroyed for sinne the Ci­ties of Sodome & Gomorhe.The whole worlde was drowned, So­dome and Gomor was bur­ned and all for our example. Gene. xviii. And why? Fecit eos exemplum i [...]s qui impre forent acturi. He made them an example to them that would do wyckedlye in tyme to come. If God would not spare them, thynke ye he wyll fauour vs? Thus maye thys man be an exāple to vs. Let vs all sub­iectes iudge wel of our magis­trates, in suche matters and be contente wyth theyr doynges.An exhortatiō to al subiectes not to mur­mur misiudge nor repy [...]e a­gaynste the kinges proce­dynges. & loke not to be of the coūsaile.

And thus toke I occasion to speake of him, & to profyt you therby, & I besech you so to take it. He may be a good warnynge to vs, & this is the best vse that [Page] we can haue of him now.

I wil go on a word or two, in the applycacyon of the parable and then I wyll make an ende To what ende, and to what purpose, broughte Christe thys pa­rable of the wycked iudge? The ende is,To what end ye parable of the wycked iudge tēdeth. that we shoulde be continually in prayer. Prayer is neuer interrupte but by wyc­kednes. We must therfore walk orderly, vpryghtly, callynge v­pon God in all oure troubles, & aduersitytyes, and for thys purpose there is not a more comfortable lesson in all the scripture then here nowe in the lappynge vp of the matter. Therefore I wyll open it vnto you. You miserable people, if there be any here amongeste you, that are oppressed wyth greate men and [Page] can get no healpe, I speake for youre comfort,To whom in distresse & oppression we shall resorte. I wyll open vn­to you, whyther ye shal resorte, when ye be in any distres. Hys good wyl is redy, alwayes at hande, when so euer we shal cal for it. And therefore he calles vs to hym selfe. We shall not doubt if we come to him. Mar­ke what he sayeth to cause vs beleue that our prayers shalbe hearde. Et deus non faciet vindictam. He reasons after thys fashyon Wyll not GOD, sayeth he, re­uenge hys electe? and heare theim? seyng the wycked iudge hearde the wydowe? He semeth to go plainely to worcke, he wil leth vs to praye to God, and to none but to God. We haue a maner of reasonynge in the scholes, and it is called Aminore [Page] ad main [...]. From the lesse to the more,An argumēt from the lesse to the more. and that may be vsed here The iudge was a tirant, a wyc­ked man, God is a patrone, a defender, father vnto vs. If the iudge then, beynge a tirante woulde here the poore wyd­dowe, muche more God wyll here vs in all dystresses. He beynge a father vnto vs, he wyll heare vs soner, then the other beynge no father hauynge no fatherly affection. Moreouer, God is naturallye merciful.

The iudge was cruell, and yet he healped the wyddowe, muche more then God wil helpe vs at our nede.

He sayeth by the oppressed. [...]um ipso sum in tribulatione. I am with him in his trouble. His tribulacion is myne.

[Page]I am touched wyth hys trou­ble. If the Iudge then beynge a cruell manne hearde the wyd­dowe, muche more GOD wyll healpe vs, being touched wyth oure affectyon. Furthermore, thys iudge gaue the wyddowe, no cōmandment to come to him we haue a commaūdemente to resorte to GOD for he sayeth Inuoca mein die tribulationis:we haue a cō ­maundement to resorte to God. call vpon me in the daye of thy try­bulacyons, whyche is as well a commaundemente, as Non fura­beris. Thou shalt not steale.

He that spake the one, spake the other, and what so euer he be that is in trouble, and cal­leth not vpon God, breaketh hys commaundemente. Take hede therefore. The iudge dyd not promise the widdowe helpe. [Page] God promised vs helpe, & wil he not perfourme it? He wyll, he wil. The Iudge (I say) did not promise the wyddowe healpe. God wyl geue vs boeth hering and helpynge. He hath promi­sed it vs with a dubble othe. Amen, amen, sayeth he, verely, vere­ly, he doubles it.

Quecūque pecieritis &c, what soeuer ye shall are in my name, ye shal haue it. And thoughe he put of some sinner for a tyme, and su­ffer hym to byte on the brydell, to proue hym (for there be ma­ny begynners, but fewe conti­newars in prayer) yet we may not thyncke that he hath for­gotten vs, & wil not healpe vs. Veuiens ueniet, non [...]ardabit. When the healpe is moste nedefull, thē he wyl come and not tarye, [Page] He knoweth when it shalbe best for vs to haue healpe, thoughe he tary he wyll come at the last. I wyll trouble you but halfe a quarter of an howre, in ye application of the parable, and so cō myt you to God.

What should it meane that god would haue vs so dilygent and earnest in prayer?why GOD wold haue vs to be diligent & earnest in prayer. Hath he such pleasure in our worckes? Ma­ny talke of prayer, and make it a lyp labourynge. Praying is not babling, nor praying is not monkerye.

It is, to miserable folke that are oppressed a conforte, solace, and a remedy.

But what maketh oure prayer to be acceptable to God? It ly­eth not in our power. We must haue it by an other meane. [Page] Remembre what God sayed of hys sonne:

Hic est filius meus dilectus 'in quo mihi bene complacui. why our praier is accepta­ble to God. Thys is my dear son in whom I delyte. He hath pleasure in nothynge, but in hym.

How cometh it to passe then, that oure piayer pleaseth God? Oure prayer pleaseth God, be­cause Christe pleaseth God.

When we praye, we come vn­to hym, in the confydence of Chrystes merytestand thus of­ferynge vp our prayers, they shalbe heard for Chrystes sake. Yea, Chryste wyl offer them vp for vs, that offered vp once hys Sacryfyce to God, whych was acceptable, and he that com­meth wyth anye other meane thē thys, god knoweth hym not.

[Page]Thys is not the Missal Sa­crifice, the popyshe sacrifice to stand at the aultare, and offer vp Christ agayne. Oute vpon it that euer it was vsed.

I wyl not saye naye, but that ye shall fynde in the olde doc­tours thys worde Sacrificiū but there is one generall solution for all the doctours that. S. Augustyne sheweth vs.

The sygne of a thinge hath oftē times ye name of the thinge that it signifieth. As the supper of the Lord is the Sacrament of an other thinge, it is a com­memoratiō of his death which suffered once for vs, & bycause it is a signe of christes offering vp, therefore ye beares ye name therof. And this Sacrifyce a woman can offer as well as a [Page] man. Yea, a poore woman in the belfre a hath as good authoritie to offer vp thys sacrifyce, as hath the byshop in hys ponti­ficalibus, wyth hys myter on hys heade, hys rynges on hys fyn­gers, and Sandales on hys fete. And whosoeuer commeth askynge the father remedye in hys necessitie for Christes sake, he offereth vp as acceptable a sacrifice as any byshop can do. And so to make an ende.

Thys muste be done wyth a constaunte fayeth, and a sure confidence in Christe. Fayeth, fayeth, fayeth. We are vndone for lacke of fayeth. Chryste na­meth fayeth here, Fayeth is al­togyther. When the sonne of man shall come, shall he fynde fayeth on the earthe? Why [Page] speaketh he so muche of faythe? because it is harde to fynde a true faythe. He speaketh not of a politicall faythe, a fayth set vp for a tyme, but a constante, a permanent, a durable faythe, as durable as goddes word. He came many tymes. Fyrste in the tyme of Noe, when he preached, but he founde lytle fayeth. He came also when Loth preached, when he destroyed Sodom and Gomorhe.

But he founde no fayth, and to be shorte he shall come at the latter daye, but he shall fynde a lytle fayth. And I wene the daye be not farre of. And when he was here carnallye dyd he fynde anye fayethe? Manye speake of faythe, but fewe ther be that hathe it

[Page]Chryste mourneth the lacke of it. He complayneth that when he came, he founde no fayth.

Thys fayth is a greate state a Ladye, a Dutches,Fayth is a­great stat & a Dutches. a greate womanne, and she hath euer a greate companye and trayne a­bout her (as a noble estat ought to haue (fyrste she hath a Gen­tilman vsher that goeth before her, and where he is not there is not Lady fayth.

This Gētilman vsher is called Agnitio pecctatorū ▪ knowledge of syn, whē we enter into our herte, & acknowledge our faultes, and stand not about to defend them He is none of these wynkers▪ Knowledge of synne is gentell man vsher to La­dy fayeth. he kyckes not when he heares hys faulte. Nowe as the Gen­tilmā vshere goeth before her, so [Page] she hath a trayne that commeth be hynde hyr, and yet thoughe they come behynde, they be all of faythes companye, they are all wyth hyr, as Christe when he counterfaited a state goynge to Hierusalem, some wente before him, and some after, yet all were of hys company, so al these wayte vpon fayeth. She hath a greate trayne after hyr be­sydes hyr Gentylman Usher, hyr whole houshold, and those be the workes of our vocation, when euerye man considereth what vocation he is in, what callynge he is in, and doeth the worckes of the same, as to be good to his neighbour, to obey God. &c.

Thys is the trayne that fo­loweth Lady Faieth, as for an­exemple. [Page] An vnfaythful Iudge hath fyrst an heauye rekenyng of his faulte, repentynge hym selfe of his wickednes, and then forsaketh his iniquity, hys im­peietie, fearring of no man, wal­kes vpright, and he yt doeth not thus, hath not Ladye fayeth, but rather a boldnes of synne and abusynge of Christes passion. Ladye faieth is neuer with­oute hyr Gentyll man vshere.Fayeth is no ankers she [...] hath manye a atēdante vpō hyr parson. nor wythout hyr trayne, shee is no Anckres, she dwelles not alone, shee is neuer a pryuate woman, shee is neuer alone and yet manye therbe that boste thē selues that they haue fayeth, and that when Christ shal come they shal do well inough. Naye naye, these that be fayethfull shall be so fewe, that Christ shal [Page] skarce se them. Manye there be that runnes sayeth Sayncte Paule, but there is but one that receyueth the rewarde, it shall be wyth the multytude when he shall come, as it was in the tyme of Noe, and as it was in tyme of Loth.

The sodeyne comynge of ye Lorde in the time of Noe and LothIn the tyme of Noe, they were eatynge and drynckynge, building planting, and sodainely the water came vpon thē, and drowned them.

In the tyme of Lothe also, they weare eatynge and drync­kynge. &c. And sodenlye the fyre came vpon them, and de­uoured them. And nowe we are eatynge and drinckynge. Ther was neuer suche buyldynge then, as is nowe, plantynge, nor maryinge. And thus it shalbe [Page] euen when Christe shal come, at the iudgemente.

Is eatynge and dryncking and mariyng, reproued in scripture? Is it not? Naye he repro­ued not al kynd of eatynge and drynkynge, he muste be other wayes vnderstand.

If the scripture be not true­lye expounded what is more er­ronious? And thoughe there be complayninges of some eatyng or drynckynge in the scripture yet he speaketh not as thoughe al were nought.

They maye be well ordered,what eatyng & drinking is allowed and what is discō mended. they are Goddes allowaunce, but to eate and dryncke as they dyd in Noes tyme, and as they dyd in Lothes tyme, Thys eatynge and drynkynge, and maryinge is spoken agaynste. [Page] To eate and dryncke in the for­getfulnes of goddes commaundemēt, voluptuously, in excesse and glotonnie, thys kinde of eatyng and drinking is noughte, when it is not done moderatlye soberly,What kynde of marying is reproued worthely. and with al circumspection. And lykewyse to marrye for fleshelye luste, and for ther owne fantasye. There was ne­uer suche marriynge in Eng­glande, as is nowe. I here tell of stealynge of wardes to ma­rye theyr chyldren to.Stealynge of wardes. naye rather of lan­des. Thys is a straunge kynde of stealynge but it is not the wardes, it is the landes that they steale. And some ther be that knyt vp mari­ages to gether not for any loue or Godlines in the partyes, but to gette frendshyppe,Another kind of mariage & all [...]egth. and make them stronge in the realme, to [Page] encrease their possessiōs and to ioyne lande to lande. And other there be that enuegle mennes daughters,The inueg­lers of mens doughters are notyd. in the contempte of theyr fathers, and go aboute to marrye them wythoute theyr consente. Thys marriynge is vngodlye.The parentes whyche forse their chyldren to marry whō they loue not are worthelye reprehendyd▪ And manye parentes constrayne theyr sonnes and daughters to marrye where they loue not, and some are bea­ten and conpulsed. And they that marrye thus marrye in a forgetfulnes and obliuiousnes of goddes commaundementes.A daye wyll come shall paye for all. But as in the tyme of Noe, so­denlye a clappe fel in theyr bo­somes, so shall it be wyth vs at the latter daye when Christe shall come.I feare it be so litle wyth some mē, that a man can neither fele it not yet se it. We haue as lytle conscyence as maye be, and when he shal come, he shal lacke [Page] Lady Fayeth, welis them that shalbe of that lytle flocke, that shalbe set on the ryghte hande. &c.

I haue troubled you longe, partelye beynge out of my mat­ter, partelye beyng in. But now I wyl make an ende. I began with thys text. Quecunque scripta sunt. etc. So wyll I ende nowe for myne owne ease, as an olde treuaunte wyth thys sentence. Beati qui audiu ut Verbum dei. etc.

Blessed are they that heare the worde of God, and kepeth it. I tolde you in the beginning of this parable of Bene. Nil melius quam letari et facere. If I had cea­ceased ther al hadde beene wel, quod the merye Moonke, so blessed are they that heare the worde of God. But what [Page] foloweth? and kepe it.

Oure blessednes commeth of the kepynge.Oure blessednes commeth of the kepeynge. It hanges all one the ende of the tale, in crediting and assentynge to the woorde, and followynge of it. And thus we shal begyn our bessednes here, and at the length we shall come to the blessynge that ne­uer shall haue ende, whyche God graunt both you and me Amē.

¶The fyfte Sermon of Mayster Hughe Latymer, whych he preached before the Kinges Maiestie within his graces Palayce at West­minster the fyft. daye of Apryll.

QVecunque scripta sunt a [...] nostram doctrinam scripta sunt. Al thinges that are wrytten, they are writtē to be our doc­trine. What doctrine is wryt­ten for vs in the parable of the Iudge, and the wyddowe, I haue opened it to you, most ho­norable audience.

Some thinge as concerning the Iudge, I woulde wyshe and praye, that it myght be a­lytle better kepte in memorye. [Page] that in the seate of Iustyce, no more iniquitie and vnryghtu­ousnes, myght raygne.Thys I feare me is soner wyshed then often sene but yet let vs praye.

Better a little well kept, then a greate deale forgottē, I wold the Iudges woulde take forth theyr lesson, that there myghte be no more iniquitie vsed,Some cā spell and spi out land and put together faste inoughe, but whē they read or heare a good lesson, that commeth in at one eare and goeth out at the other. nor brybetakynge, for if there shall be brybynge, they knowe the peryl of it, they knowe what shal folowe. I woulde also they should take an example of this Iudge that dyd saye, not that that he thought hym selfe, but our sauioure Christ puttes him to saye that thynge, that was hid vnto him selfe. Wherfore I wold ye shold kepe in memory, how vnsearcheable a mās herte is. I woulde ye shoulde remembre the fall of the Angles, and [Page] beware therebye, the fall of the olde worlde, and beware therby The fal of Sodom & Gomorh, and beware therby.Marke many caueatis and beware byes. The fal of Lothes wyfe, and beware there­by. The fall of the manne that suffered of late, and beware therbye.

The argumēt of the wycked iudges should induce vs to prayer.I woulde not that miserable folke shuld forget the argumēt of the wycked Iudge, to induce them to prayer, whyche argu­ment is thys. If the Iudge be­ynge a tyraunte, a cruell man, a wycked man, whych did not call hir to hym, made hir no promise nor in herying nor helpynge of hir cause, yet in the ende of the matter for the importunytyes sake dyd helpe hyr, muche more almighty god which is a fathec who beareth a fatherlye affecti­on, [Page] as the father doeth to the chylde, and is naturallye mercifull. and calleth vs to him with hys Promise that he will heare them that call vpon hym, that be in distres and burdened with aduersitie. Remēber this. You knowe where to haue youre re­medy.What maye be wroughte by prayer. You by youre prayer can worcke greate effycacye, and your prayer wyth teares is an instrument of great efficacy. It canne brynge many thynges to passe. But what thinge is that that maketh oure prayer accep­table to god? is it our babling?What ma­keth oure pra­yer accepta­ble to God. No, no, It it is not our babling nor our longe prayer. There is an other thynge then it.

The dignyty and worthines of our wordes, is of no such vertue. For whosoeuer resorteth [Page] vnto God, not in the confidence of hys owne merites, but in the sure truste of the deseruinge of oure Sauiour Iesus Christe, and in hys passyon.

Oure prayer pleaseth God for Christes sake when we dystruste oure owne merites and trust in hys deseruinges.Whosoeuer doeth inuocate the father of heauē, in the truste of Christes merites, whyche of­ferynge is the most confortable and acceptable offerynge to the father. Whosoeuer I saye offereth vp Christe, whyche is a perfecte offerynge, he can not be denyed the thing he desyreth so that it be expedyente for hym to haue it. It is not the bab­lynge of oure lippes, nor dignitye of oure wordes, but the prayer of the herte, is the offerynge that pleaseth thorowe the onely meanes of hys sonne. For oure prayer profyteth vs bicause we [Page] offer Christe to hys father.

Whosoeuer resorteth to god wythout Christ,In all oure prayes we muste brynge a present with vs to god and marke wel who it is. he resorteth in vayne. Our praier pleaseth, be­cause of Iesu Christ, whom we offer. So that it is fayth, fayeth faith, is the matter. It is no prayer that is without faith, it is but a lippe labouring, and monkerye wythout fayth. It is but alytle bablynge.

I spake also of lacke of fayth and vpon that also I sayed, the ende of the worlde is neare at hand, For ther is lacke of faith nowe. Also the defectiō is come and swaruinge from the fayeth Antichriste the man of synne,Coniectures why the ende of the worlde is supposed to be nere at hand. the sonne of iniquity is reueled, the latter daye is at hande. Let vs not thynke hys commynge is farre of. But when soeuer he [Page] cometh he shall fynde iniquitye inough, let him come whē he wil What is nowe behinde? we be eatynge and drynckynge as they were in Noes tyme, and Mariynge I thincke as wyc­kedly as euer was.As much wickednes vsed in our time as euer was in the time of Noe. We be buil­dynge, purchaching, plantynge in the contempte of Gooddes worde. He maye come shortelye when he wyll, for there is so much mischiefe and swaruynge from the fayeth (rayninge nowe in oure dayes) as euer was in anye age. It is a good war­nyng to vs all to make readye agaynste hys commynge. This lytle rehearsalle I haue made of the thynges I speake in my last sermon.M. Latimer returneth to hys former question and to the dissolu­cion of the same. I wyll nowe for thys daye retourne to my que­stiō and dissolue it, whether goddes people may be gouerned by [Page] a gouernoure that bereth the name of a kynge or no.Wether gods people may be gouerned by a Kyng or no. The Iewes hadde a lawe that when they shoulde haue a kynge they shoulde haue hym accordynge to the election of god, he woulde not leaue the election of a kyng to theyr owne braynes.The kynges of the Iew­es were elec­ted and chosē of God. i. Regu. viii. There be some busy braynes, wanton wyttes, that saye, the name of a kinge is an odyouse name and wrteth this text of the scripture, wher god semeth to be angrye & displesed wyth the Israelites for askyng a king expoūding it verye euil & odiously. As who wold say a king were an odiou­se thyng. I cōmming ridinge in my way,Oure prea­chynge must be framed accordynge to the persōs be­fore whom we preache. & callīg to remēbrance wherfore I was sēt, that I must preach &, preach afore the kings maiesti I thought it mete to fra­me my preaching accordyng to a kynge [Page] Musyng of thys I remembred my selfe of a boke that came frō Cardinall Pole,C. Pole the kynges tray­tor, a traytor agaynst kynd and nature. maister Pole the kynges traytor, whiche he sente to the kynges, maiesty I neuer remember that man me thyncke, but I remember hym wyth a heauye herte, a wyttye man, a learned man, a man of a noble house,M. Latimer lamentes the defection of C. Pole & the breche of hys allegiaunce to his liege and Roiale kyng. so in fauoure that if he had taryed in the realme, and woulde haue conformed hym selfe to the Kynges proce­dynges. I hearde saye, and I beleue it verelye, that he hadde bene byshop of Yorcke at thys day, To be a bidden by, he wold haue done muche good in that parte of the Realme. For those quarters haue all wayes had greate nede of a learned man,They nede as greately at thys daye as euer they dyd and a preachynge prelate. A [Page] thynge to be muche lamented that suche a man shoulde take suche awaye. I here say he rea­deth muche Saynte Ieromes works, and is wel sene in theim But I woulde he would folowe sayncte Ierome,Cardinal Pole vsyth (they saye) to rede much Saynct Ieromes worckes. where he expoū deth thys place of scripture. Exite de illa peopule meus. Almigh­tye god sayth. Get you from it, get you from Rome, he calles it, the purple hore of Babilon. It had bene more cōmēdable to go from it, thē to come to it.Rome is cal­led of Ierome the purple hoore of Ba­bylon. What hys sayinges be in hys boke. I do not wel remember, it is in the fartheste ende of my memorye. He declareth hym selfe in it, to haue a corrupte iudgmente,He meaneth of the boke that C. Pole dyd send to the kynge. I haue but a glymmerynge of it Yet in generally. I remēber the [Page] scope of it. He goeth aboute to dissuade the kynge from his su­premicie.The scope or state of the boke, tendes to disuade the king from his supremicye. In his persuasions he is very whomlye, verye quycke and sharpe wyth the Kynge as these Cardinals wyll take wel vpon theym. He sayeth that a kynge is an odiouse word and touched ye pl [...]ace how god was offended with the Israelites for calling for a kynge,Well Spo­ken and lyke a Cardinall▪ who may lye by authoritye because he dwelleth at Rome.

Uerely lyghtely he semeth to sette forth the title of a kynge. As though he shoulde meane: what is a Kyng? What shoulde a Kynge take vpon hym to re­dresse matters of religiyn? It pertaineth to ovre holye father of Rome. A kynge is a name & a title rather suffered of God as an euyl thynge, then alowed as a good thyng.

[Page]Callynge thys to remem­braunce it was an occasiō that I speake altogether before. Nowe I wyll answere to thys For the answere I muste some what ryppe the ayght Chapter of the fyrst boke of the Kynges And that I mai haue grace. &c.

TO come to ye opening of this matter. I must begyne at the begyn­ning of the Chapter. that the vnlerned (although I am sure, here be a greate meany well learned (maye the better come to the vnderstandynge of the matter Factum est cum senuisset Samuel fecit filios suos iudices populo &c.i, Regu▪ viii. It came to passe when Samuell was strycken in age, he made hys sonnes Iud­ges ouer Israell. Of Samuel. I [Page] mighte fetch a processe a far of, of the story of Elcana, who was hys father, and who was hys mother. Elcana hys father had two wiues.Atan [...]t (by the waye) to suche as vse vnlawful dis­ [...]orsementes. Anna and Phenenna, and dyd not put theym away, as do men nowe a dayes

There was debate betwene these two wyues.

Phenenna in the doing of sacrifice, embrayded Anna by­cause she was barren, and not fruitfull. I myght take here oc­cacion to entreate of the dutye betwene man and wyfe, whyche is a holy relygyon, but not reli­giouslye kepte.Anna of bar­ren made frutful and mo­ther to Samuell. But I wyll not enter into that matter at thys tyme. Well, in processe of tyme, God made Anna fruitfull, tho­rowe hyr deuoute prayer. She broughte forth Samuell, who [Page] by the ordinance of God, was made the hyghe pryeste. Fa­ther Samuell a good man, a singular example, and singular patrone, a manne a lone, fewe suche men as father Samuell was.Samuell be­ynge aged chose to hym two suffrage­nes to assyst hym in hys offyce. To be shorte he was now come to age, he was an olde mā an impotente man, not able to go from place to place to miny­ster iustice, he elected and chose two suffraganes, two coadiu­tours, two cohelpers, I meane not hallowers of belles, nor Christiners of belles (that is a popysh suffraganship) he made thē to healpe hym,Why he chose hys owne two sōnes rather then any o­ther. to dyscharge his office, he chose hys two son­nes rather then other, because he knewe thē to be well brought vp in vertue, and learninge, It was not for anye carnall affec­tion, [Page] he cared not for hys re­nowne,Samuel ten­derynge the ease of hys people appoynted two offycers. or reuenewes, but he ap­poynted them for the case of the people, the one for to supply his place in Bethsabe, & the other in Bethlem.

As we haue now in England, for the wealthe of the Realme, two Lordes presidentes. Surelye▪ it is wel done, and a goodly order. I wold ther were a thyrd in an other place.

A third Lord presydent wold do welFor the ease of hys people, good father Samuell, and to discharge hys offyce in places wher he coulde not come hym selfe, he sette hys twoo sonnes in offyce wyth hym, as hys suf­fragaynes, and as hys Coad­iutoures.

Here I myght take occasy­on to treate what olde and im­potente [Page] Byshoppes should do, what olde preachers should do,What the impotēt and old byshop­pes shoulde do whē they are not able to susteine the trauayle and paynes of preachyng when they come to impotency, to ioyne wyth them preachers preachers, not Belhalowers, and to departe, parte of theyre lyuynge wyth theym.

I myghte haue dylated this matter at large. But I am ho­nestelye preuented of thys com­mune place, and I am verye glad of it.

It was very well handeled the laste Sondaye.There are [...]o many suche flese feders They that wyl not for the offyce sake receyue other, regarde more the flese then the flocke.

Father Samuel, regarded not hys reuenewes. Our Lorde gyue them grace to be affected as he was & to folowe hym. &c.Amen [Page] Thoughe I saye that I wolde wishe mo Lorde presidentes. I meane not that I woulde haue prelates Lordes presidentes, nor that Lord byshoppes shuld be Lorde presydentes.M Latimer woulde not haue byshop­pes and pre­lates Lorde presidentes. As tou­chynge that, I sayed my minde and cōscience the last yeare. And all thoughe it is sayed, Presint, it is not mente that they shoulde be Lorde presydentes, the offy­ce of a presidenship is a ci­uyll offyce, and it canne not be, that one manne shall discharge bothe wel. It followeth in the texte.The office of a president-shyppe is a ciuell offyce and occupi­eth a man, wholly. Non ambulauerunt filii eius in [...] ei [...]s. etc. Hys sonnes walked not in hys wayes, heare is the matter, here ye se the goodnes of Samuel, howe, when he was not able to take the pay­nes hym selfe for theyr owne [Page] ease, he appoynted them Iud­ges nere vnto them, as it were in ye further partes of his Real­me, to haue Iustice ryghtly mi­nistered. But what folowed?The worlde wyll corrupt and deceyue vs or we beware of it, the dyuell is so crafty and lucre is so sweate.

Thoughe Samuell were good, and hys chyldrene well brought vppe, looke what the world can do? Ah crafty world. Whome shall not thys worlde corrupte and deceyue at one tyme or other?

Samuel thoughte hys son­nes shoulde haue proued well, but yet Samuels sōne walked not in theyr fathers waye, why? What then? Is the sonne al­wayes bounde to walke in the fathers waye?The sonne is not alway­es bounde to walke in the fathers wayes.

No ye must not take it for a generall rule. All sonnes are not to be blamed in theyre [Page] fathers wayes.

Ezechias dyd not folowe the steppes of his father Ahaz,Ezechias did not follow the steppes of his father Ahaz. iiii. Reg. xviii Iosyas re­fourmed the wayes of his father Amon iiii. Re. xxii, and .xxiii. and was well alowed in it. Iosias ye beste king that euer was in Ie­wry, refourmed his fathers wa­yes, who walked in worldly po­licye.

In hys youth, he toke awaye all Idolatrye, and purdged his Realme of it, and set a good or­der in al his Dominions, wrestled wyth Idolatrye.

And althoughe his father or hys grande father Manasses (it makes no matter whether) repented him in the ende,He was but ryght yeare olde when he beganne to Raygne. he had no tyme to refourme thynges, he left it to his sonne to be done

Iosias beganne and made an alteracion in hys chylde­hode, [Page] he tourned al vpsydowne, he would suffer no Idolatrie to stand.

Therefore, you must not take it for a general rule, yt the sonne must euer walke in hys fathers wayes.

Here I wyll renewe, that whiche I sayed before of the styfnecked Iewes, the rebelly­ouse people (that is theyr tytle) they neuer spake so rebellious­slye, as to saye,We ar more styffeneckyd more rebelly­ous and stur­dyer thē the Iewes, they woulde not receyue any alteracion, tyl theyr kynge came to age. Much lesse we Englyshe men (if there be a­nye suche in England) maye be ashamed.

I wonder wyth what consi­ence folke can heare suche thin­ges, and alowe it.

Thys Iosias made an notable [Page] alteracion, and therfore take it not for a generall rule, that the sonne shall alwayes walke in his fathers wayes.Thys is no rule to reke [...] vppon.

Thynke not because he was slayne in battell, that God was displeased wyth him. For herein God shewed hys gooodnes to hym wonderfullye, who would not suffer hym to se the captiui­te that he woulde brynge vpon the Israelites. He woulde not hym to haue the syght, the fea­lynge, and the beholdynge of hys plage,Iosias was slayne in bat­tayle of Pha­rao Necho kynge of E­gipt at Ma­ [...]d [...]o iiii. Reg. xiii. he suffered him to be taken awaye before, and to be slayne of the kyng of Egipt.

Wherfore a iuste man muste be glad when he is taken from misery. Iustus si morte preoccupatus fuerit in refri [...]erio erit.

If a ruste man be preuented [Page] wyth death, it shall be to hys relyefe. He must thynke that he is one of those, whome the worlde is not worthye to haue, it came of a singular goodnesse of god, that he was by death delyuered frome the syght of that captiui­tie. Therfore take it not for a generall rule, that the sonne be alwaies bounde to walke in the fathers wayes.

Nolite in preceptis patrum [...]estrorum incedere. Walke not in the com­maundementes of your fathers For so it is sayed in an other place of scrypture. It is spoken to the reproche of Samuels sonnes that they walked not in hys waye, for he was a good man.

A wonderfull thynge that these chyldren beynge so well [Page] brought vp shoulde so fall & be corrupte. Yf the dyuell can pre­uayle and hath power againste them, that had so Godlie educa­tion, what vauntage hath he at thē yt be brought vp iniquitie & couetousnes? It is a Prouerbe that magistratus virum commonstrat. Authoryte and office tryeth what a man is. Offyce and authoritye sheweth what a man is. A man knoweth not hym selfe, tyll he be tryed. Many ther be that being wyth out office can rebuke magistra­tes,Thys hathe bene often tymes vere­fyed and sene in preachers before they were byshop pyd or benificed. and fynd faute wyth men yt be in office & preeminince. After when it cōmeth to their chaūce to come to office them selues, thē they haue takē out a new lessō. cum essem paruulus sapieham vt paruulus. When I was a child, I sa­uered as a childe.

They wyll do then as other [Page] men do, they are come to haue experience, to be practisioners.Do as the most do, and the fewest shall wonder at them. The maydes childe is euer best taughte, for he that standes vp ryghte in offyce, he is the fel­low, Samuel wold neuer haue thought that hys sonnes shold haue bene so corrupted.The state of a Iudge is daungerous and lucre is so lickorous that he that once lykes of it, leketh it. It is a perillous thyng, a daungerous state to be a iudge. They felte ye smaker of thys worlde, a peril­lous thing. And therfore Chri­sostom sayeth. Miror si aliquis re­trosum saluabitur. I maruaile (say­eth he) that any ruler can be sa­ued. If ye peril were wel cōside­red, mē would not be so desirous as they be.The good man nemo otherwyse called nobo­dy that dwelleth with v­topia. The world y worlde hath many subtil sleightes, it is a craftie thing & verie deceitful, a corrupter, & who is it whō the worlde doeth not corrupte and blynde at one tyme or other? [Page] What was ye waie thei walked Declinauerunt post a [...]aritiam. That is one. They stouped after ga­ynes, turned a syde after lucre. What folowed Acceperunt munera They toke rewardes,They cal thē rewardes but brybes is the fyrste let­ter of theyr Christian name. gyftes, brybes (I shoulde call them) for that is theyr ryghte name. Per­uerterunt iudicium. They turned Iustice vpsedowne. Eyther they woulde geue wrong iud­gemente, or els put of & delaye poore mennes matters.

These were theyr wayes, here is the Deuylles genealogye.The deuels genealogye the ladder of hell. A gradacion of the Deuilles ma­king. This is, Scala inferni. The ladder of hell.

I tolde you before of Scala celi the ladder of heauen, I woulde you shoulde not forget it. The [Page] steppes thereof are set forthe in the tenth to the Romanes. The fyrste is preachynge, then hea­rynge,Preachynge Hearynge Beleuynge and saluaciō. then beleuynge, and last of all Saluacion. Scala celi. is a preachynge matter I tell you, and not a massyinge matter, goddes instrument of saluaciō, is preachyng.Well moued and Godlye exhorted of M. Latimer but litle min­ded & slow­lye followed for all that.

Here I moue you my Lor­des, not to be greadye and out­ragyouse in enhaunsynge, and raysinge of youre rentes, to the minishynge, of the offyce of sal­uacion. It woulde pytye a mās herte to heare that, that I heare of the state of Cambrige, what it is in Oxforde I can not tell.The studi of diuinitie decayed in Cam­briege. Ther be few do study diuinitie. but so many as of necessity must furnysh ye Colledges. For theyr liuinges be so small, and [Page] [...]ayles so dere, that they tarry not there, but go other where to seke lyuynges and so they go aboute. Nowe there be a fewe gentylmen and they studie a lit­tle diuinite. Alas what is that? it wil come to passe that we shal haue nothing but a lytle Eng­lyshe diuinite,The vsurped supremytye of the byshop of Rome wyll not be kept out wt a lytle Eng­lyshe dyuini­tye. that wyll brynge the Realme into a verye bar­barousnes, and vtter decaye of learnynge. It is not that I wyse, that wyl kepe out the su­premacye of the byshoppe of Rome.

Here I wyll make a supply­cacion,M. Latimer his reasōable request for poore schol­lers exibyci­ons. that ye would bestow so muche to the fyndynge of scho­lers, of good wyttes, of poore mens sonnes, to exercyse the of­fyce of saluacion, in releuing of scholers, as ye were wont to bestowe [Page] in Pylgrimage matters, in trentales, in masses, in par­dons, in purgatorye matters, Ye bestowed that lyberallye, bountyfully, but thys was not well spente.

You hadde a zeale but not Secundum scientiam. Wher vpon we maye be­stowe oure goodes well and please God well. Not accor­dynge to knowledge. You may be sure yf you bestowe, youre Goddes on this wyse, ye shall bestowe it well to supporte and vpholde Goddes word, wherin ye shall please God.

I requyre no more, but that ye bestowe so muche Godlye, as ye were wonte to bestowe vngodlye.

It is a resonable peticion, for Goddes sake, looke vpon it I saye no more.

[Page]There be none nowe but great mens sonnes in Colledges, and theyr fathers loke not to haue them preachers,They that haue least nede haue most healpe. so euerye waye this offyce of preachynge is pynchyt at.

I wyll speake no more of Scal [...] celypunc; But I am sure thys is Scala inferni, the ryghte waye to hell, to be couetous, to take brybes, and peruerte iustice. If a iudge shoulde aske me the waye to hell. I woulde shewe hym thys waye.The ready waye downe to the deuell in hell. Fyrst let hym be a coue­touse man, let hys hearte be poi­soned with couetousnes. Then let hym go a lytle further and take brybes, and laste peruerte iudgemente. Loo, heare is the mother and the daughter, and the daughters daughter. Aua­rice is the mother, she brynges [Page] for the brybe taking, and bribe­takyng, peruertyng of iugment

Ther lackes a fourth thynge to make vp the messe,A tiburne tip­pet for brybe takers & per­uerters of iudgemente. whyche so god helpe me if I were iudge should be Haugum tuum, a tiburne typpet to take wyth hym, and it were the iudge of the kynges bench, my Lord chyefe iudge of Englande, yea, and it were my Lord Chanceloure him selfe, to tiburne wyth hym.

Ther was wyth in these .xxx. yeares a certain widdow,The wydow that was in prison. which sodaynly was attached, had to pryson, indyted, condempned, and there were certayne lear­ned men that visited her in the prison. Oh I would ye woulde resorte to Prysonnes, A com­mendable thynge in a christen realme, I woulde wyshe there [Page] were curates for prisonnes, that we myght saye,Ther should be curates of presones. the curate of Newegat, the curate of the flete and I woulde haue theym well waged for theyr laboure. It is a holy daye worcke to vyset the prisoners,A holy daye worke to vy­syt the preso­ners. for they be kept from sermons. Ther was that resor­ted to thys woman, who, when she came to preson, was all on hyr beades, and nothinge else, a popysh woman, and sauered not of Iesu Christe. In processe she was so applyed that she ta­sted.The woman turned from papyltrye by the diligent resort of, the learned fre­quentyng the preson. Quam suauis est dominus. She had suche a sauoure, suche a swetenesse and felynge that she thought it longe to the daye of execusion. She was wyth Christe already, as touchynge fayeth.

She had suche a desyre that [Page] she sayed wyth saynt Paule. Cu­pio dissolui et esse cum christo. I de­syre to be ryd, and to be wyth Christ. The word of God had so wrought in hyr. When she was brought to punishment, she desyred to cōfesse hyr faulte, she toke of hyr death, that she was gilt­lesse in that thynge she suffered for, and hyr neyghbours would haue borne hyr wytnes in the same. She was alwayes an ho­neste ciuell woman, hyr neygh­bours woulde haue gone on hir purgacion a greate waye

They would nedes haue hir confesse, then saith she. I am not gylty, wold ye haue me to make me gyltye, wher I am not? Yet for al thys, she was a trespasar, she had done a greate offence. But before I go forward with thys, I must first tel you a tale.

[Page]I hearde a good whyle ago, a tale of one (I saw the mā that tolde me the tale not longe ago) in thys auditorye. He hath tra­ueiled in mo countries thē one.

He toulde me that there was once a pretour in Rome, Lorde mayre of Rome,A riche mer­chaunt cast in to the Castel-Aungell. a ryche manne, one of the richest marchauntes in all the cytye, & sodaynelye he was caste in the castle Aungell. It was herde of, & euerye man, whispered in an others eare. What hath he done? Hathe he kylled anye man? No. Hath he medled wyth Alam, oure holye fathers marchādice? No, Hath he coūterfaited our holy fathers Bulles? No. For these were hye treasons▪

One rowned an other in the ear and said. Erat Diues. He was [Page] a riche man. A great fault. Here was a goodlye pray for that holye father. It was in Popes Iulius tyme, he was a greate warrioure. Thys praye would healpe hym to mayntayne hys warres, a ioly praye for our ho­ly father.

So thys woman was Diues She was a rych womā,A gentle man of a long nose from suche a nose, I praye God, Libera­nos et salua­nos. she had her lādes by the Shiriffes nose He was a gentil man of a long nose. Such a cup, such a couer. She wold not depart from her own. Thys Shyriffe was a co­uetnouse man, a worldely man. The Iudge at the enpanelyng of the queste, hadde hys graue­lookes, and charged them wyth thys. It was the Kynges mat­ter, loke well vpon it.

When it makes for their purpurpose, [Page] they haue the Kynge, the kynge in theyr mouthes. Wel, some what there was, ther was walkynge of angelles bet­wene them.The sygne of the Iudges skynne▪ I would wishe that of suche a Iudge in Englande nowe, we might haue ye skin hā ­ged vp. It were a goodly signe the sygne of the iudges skynne. It shoulde be Lotis wyfe, to all Iudges that shoulde folow after. By thys ye may perceiue, it is possible for a manne to an­swere for hym self,A man maye answere for hym selfe and yet haue wronge, and be absent, and yet haue ryghte. and be arrai­ned at the barre, & neuertheles to haue wronge. Yea, ye shall haue it in fourme of lawe, and yet haue wronge to. So it is possible▪ in a case, for a manne that hath in his absence ataintement to haue right, & no wronge.

I wyl not saye naye, but it is a [Page] good lawe for a man to answere for him selfe, this is reasonable, alowable & good. And yet suche an vrgente cause maye be, suche a respect to a commune wealth, that a man may rightlye be condemned in hys absence. There be such causes that a man maye in hys absence be condemned, but not ofte, except they be such cases that the reason of the ge­nerall lawe maye be kepte. I am prouoked of some to condēpne this lawe, but I am not able, so it be but for a time, and vpon wayghty consideraciōs, so that it be vsed rarely, seldomly, for a­uoyding distrubaunce in the cō mune wealth, such an epiky and moderacion maye be vsed in it.

And neuertheles it is verye mete and requisite that a man [Page] should answere for hym selfe▪

We must consider the groūd of the lawe:The reason of the law is the soule of the lawe. for Ratio legis, anima legis. The reason of the lawe, is the soule of the lawe. Why? what is the reason and ende of the lawe? It is thys, that no man shoulde be iniured. A man may in hys attayntmente haue no more wronge done hym then if he aunswered for hym selfe. Ah then I am not able to saye, that in no wise, and arrainemēt maye be tourned in to attainte­ment. A mā maye haue wronge (and that in open iudgemente) and in forme of lawe, and yet a­lowed to aunswere for him self, and euen so is possible he maye haue ryghte, thoughe he neuer aunswere for hym selfe. I wyll not say but that the parliament [Page] houses both hye and lowe, may erre, and yet they may do wel, & christen subiectes must take all thynges to the beste,How we must take the doyn­ges of the parliamente. and ex­pounde theyr doynges well, althoughe they can not yelde, a reason for it, except their proceadings be manifestli wicked, For though they can not attayne to se for what purpose thynges be done, it is no good reasone that they be called euell done there­fore.An vntrue argument. And is thys a good argu­mente, he is not alowed to an­swer for hym selfe in thys place or that place, where he wyll ap­poynte: Ergo, he is not alowed to answere for him selfe? No. He myght haue aunswered the beste he coulde for hym selfe be­fore a greate meanye, and haue hadde moe to, if he had requy­red [Page] theym. Yea, and was com­maunded vpon his allegiaunce to speake for hym selfe, and to make aunswere, but he woulde not nedes he woulde come oute to Iudgemente, and appoynte the place hym selfe.

A manne that answeres for hym selfe at the barre, is not allowed hys manne of lawe to answere for hym, but he muste aunswere hym selfe. Yet in the Parliament,Fre lybertye is graūted to speake in the Parlyemente house. althoughe he were not there hym selfe, anye frende he had, had lyberty to aunswere for him, franke, and fre, I know of the olde manner. The tenour of the wryttes is thys, Euerye man to speake the best he knoweth of hys conscience, for the kynges magesties honour, and the wealth of the realme. There [Page] were in the Paliamente in both houses, a great meanye learned men, conscionable men, wise mē. When that man was attainted there, and they hadde lybertye, ther to say naye, to his attaynt­mente yf they woulde. Sure I am the mooste allowed it, or else it coulde not haue gone for­warde.

These premisses considered. I woulde haue you to beare such a hert, as it be commeth christen subiectes. I knowe what men say of me wel ynoughe, I could pourge my selfe.

There is that prouokes me to speake againste thys lawe of attayntemente, they saye I am not indyfferente. Surelye I woulde haue it to be doone [Page] rarely vpon some greate respect to the commune wealth, for a uoiding of greater tumulte and peryll.

Paule was alowew to aū swere for him selfe.Saynct Paule was allowed to answere for hym selfe, if Lisi­as the tribune hadde not plucte hym awaye from shewynge of hys matter, it hadde coste hym hys lyfe.Actes. xxi. Where he was saued by the magystrate, beynge but a pryuate manne. Wyll ye not alowe that some thyng be done as wel for sauyng of the magi­strates lyfe? It be houes theym of the Parliament to looke wel vpon the matter. And I for my parte thyncke not but they dyd well, else I should not yelde the dutye of a subiecte.

Some liken me to doctour Shaw, that preached at Pauls [Page] crosse,M. Latimer likened to doctoure Shaw. that Kynge Edwardes sonnes were bastardes. An easy matter for one of the counsell to doctour Shaw did. Me thinke you beynge the kynges seruaūt and hys offycer, shoulde thynke better on the Kynge, and hys councell, thoughe I were lyght of belefe. If he had bene a true man to hys mayster, he woulde neuer haue spoken it.

The counsaile nedes not my lye, for the defence of that, that they do. I canne beare it of my selfe. Concernynge my selfe, that which I haue spoken, hath done some good.

You wyl say this. The Parliamente house are wyser then I am, you myghte leaue theym to the defence of thē selues. Al­thoughe [Page] the men of the Parli­ment house can defende them selues, yet haue I spoken thys of a good zeale, and a good groūd of the Admiralles wrytynge, I haue not fayned, nor lyed one iote. Use youre Iudgement and languages, as it becommeth Christian subiectes.

I wyll nowe leaue the ho­nourable counsayle to answere for them selues. He cōfessed one facte,One facte cō ­fessed of the Admyrall he would not haue the kyng brought vp lyke a warde in hys minoritie▪ he woulde haue hadde the gouernaunce of the kinges ma­iestye. And wot ye whye? He say­ed he would not in his minoritie haue hym broughte vp lyke a warde. I am sure he hath bene brought vp so Godly, with such Scholemasters as neuer kyng was in Englande, and so hathe prospered vnder them, as neuer [Page] none dyd. I wotte not what he mente by hys brynging vp like a warde, onles he woulde haue hym not to go hys boke and learne as he doeth. Nowe woo worth hym, yet I wyl not say so neyther,Kinges shuld be learned. but I pray God amend hym, or els God send him short lyfe, that woulde haue my soue­raygne not to be brought vp in learnynge, and woulde plucke hym from hys booke. I aduer­tyse the therfore my fellow sub­iecte, vse thy tonge better, and expounde well the doynges of the magystrates.

Now to the purpose, for these thynges lette me of my matter,

Some saye preachers should not meddle wyth suche mat­ters, but dyd not our Sauiour [Page] Iesus Christ medle wyth mat­ters of Iudgemente, when he spake of the wycked Iudge, to leaue ensample to vs that fol­low, to do the same?

Ye se here, that Ladye coue­tuousnes is a fruitfull woman,Lady couetusnes is a chyldynge woman euer chyldynge, and euer bryngynge forthe her fruites. It is a true saynge. Radi [...] omnium malorū auaricia. Couetousnes is the root of al wyckednes. One wyl saye paraduenture, you speake vn­semelye and in conuenyentlye so to be agaynste the offycers▪ for takynge of rewardes in do­yng pleasures.

He that byeth dere must ne­des sel ther after.Ye consyder not the matter to the bottome. Their offices be bought for great sommes, now howe shall they receyue theyr money agayne, but by brybyng [Page] [Page] [Page] ye woulde haue them vndone. Some of thē gaue .CC. poūdes some .v.C. pounde, some .ii.M poūd. And how shal thei gather vp thys monye agayne, but by healpyng them selues in theyre offyce. And is it so trow ye?Ye must vn­derstande, yea, as well as cyuyl oyle to make the sentence per­fect. Are ciuile offices bought for monei? Lorde God. Who would haue thought that? Let vs not be to hasty to credit it. For then we haue the old prouerbe, Omnia [...] [...]lpa Roma. Althinges ar sold for mony at Rome, & Rome is come home to our own dores. If thei by, they must nedes sell, for it is wittely spoken. Vendere iure potest emerat ille prius. He may lawefully sel it, he bought it before. God forfend that euer any such enor­mitie shuld be in England, that ciuile offyces should be bought [Page] and soulde, wher as men shulde haue thē geuē thē for theyr worthines, I would the kinges ma­iestie shuld seke thorow his real me for mete men,Mete men able, are worthy to be put in offyce. and able men, worthye to be in offyce, yea and giue thē liberally for theyr pai­nes, and rather geue thē monye to take the office in hande, then they to geue money for it. This byinge of offyces is a makynge of bryberye, it is an enducinge, and enforsyng,It is a brybe­ry to bye offyces. and compelling of men to briberye. Holye scrip­ture qualyfieth the officers and sheweth what maner of mē they shuld be and of what qualites, Vi [...]os fortes. What m [...]n­ner of men offycers shulde be. Some Translacy­ons haue Viros sapientes. The Englishe translaciō hath it ve­rye welll. Menne of actyuitye that haue stomakes to do theyr [Page] office, thei must not be milke soppes,They muste haue .iiii. pro­perties. nor whyte leuered knygh­tes. they muste be wyse, hartye, hardye men of a good stomake. Secōdarely, he qualifieth them wyth the feare of god. He saieth they must be Timentes deum. fea­ryng God. For yf he feare God he shalbe no briber, no peruerter of iudgemente, faithful. Thyrdly they must be chosen offycers. In quibus est veritatis. In whome is truth. If he saye it, it shalbe done. Fourthly. Qui oderunt auari­tiam. Hatynge couetousnes, farre from it, he wyll not come [...]ere it, that hateth it.Fyue .C. po­unde, geuen for an offyce. It is not he that wyll geue .v C pounde for an offyce. With these quali­tyes Goddes wysdome woulde haue magistrates to be qualy­fied. Thys cometh from the [Page] deuilles cōsistoroy to pay .v.C. poundes for one offyce. If they paye so much, it must nedes fol­lowe that they take bribes,They that are mete to beare offyce wold be sou­ght out & ly­berally feed. Sellyng of offyces and sellynge of binefyces are both one. that is to say Symony o­therwyse cal­led Symonye that they be bribe takers. Suche as be mete to beare office seke them out, hyere them, geue them com­potente and lyberall fees that they shall not nede to take anye bribes. And if ye be at selling ci­uile offices, ye ar as they which sell theyr benefyces, and so we shal haue Omnia ue [...]lia. Al thin­ges boughte for monye. I mer­uaile the groūde gapes not and deuours vs, how be it, we ought not to maruayle, surely it is, the great lenitie of god that suffers it. Oh Lord in what case are we If the great mē in Turky shuld vse in theyr religion of Maho­mete to sell as our patrons cō ­monlye [Page] sell benefyces here, the offyce of preaching,The Turke woulde not suffer that we do, the office of saluacion it should be taken as an intollerable thing. The turk would not suffer it in his com­mō wealth. Patrons be charged to se ye office done,The patrōs deutye, in bestowynge of hys benefyce & not to seke a lucre and a gaine by his patrō ship. Ther was a patrō in Eng­lād (whē it was) that had a benefyce fallen into hys hand and a good brother of mine came vn­to hym & brought him .xxx. Ap­ples in a dysh,The merye tale of the patrone that sold a benefyce for a depu­tye dyshe of Apples. and gaue thē his man to carrye them to his mai­ster. It is like he gaue one to his mā for his laboure to make vp the game, & so ther was .xxxi This man cōmeth to his may­ster and presented hym with the dyshe of Apples, sayinge. Syr suche a man hathe sente you a [Page] dyshe of frute, and desyreth you to be good vnto hym for such a benefice. Tushe tushe (quod he) thys is no apple matter, I wyll none of hys apples. I haue as good as these (or as he hathe a­ny) in mine owne orcheard. The man came to the pryest againe, and toulde hym what hys may­ster saied. Then quod the priest desyre hym yet to proue one of thē for my sake, he shal find thē much better thē they loke for. He cut one of them and founde ten peces of golde in it. Mary quod he, thys is a good apple. The pryest standyng not farre of, heringe what the Gentle mā sayed, cryed out and answered, they are all one apples I war­rante you Syr, they grewe al on one tree, and haue all one taste. Well, he is a good fel­lowe, [Page] let hym haue it quod the patrone. &c. Get you a grafte of this tre and I warraunt you it shall stande you in better steade then all Sayncte Paules lear­nynge.A graft of golde to get a benefyce wyth all, is worth a great deale of lear­nynge. Well, let patrons take hede for they shall aunswere for all the soules that peryshe throughe theyr defaute. There is a saying that ther be a greate maenye in Englande that saye there is no soule,The errour of such as beleue not the immortalytie of Soules. that beleue not in the immortalitye of mās soule, that thyncke it is not e­ternal, but like a dogges soule, that thynke there is neyther he­auen nor hell. Oh Lorde, what a wayghtye matter is thys? What a lamentable thynge in a chrysten common wealth? I can not tell what they saye, but I perceyue by theyr worckes [Page] that they thyncke so, or elles they woulde neuer do as they do. These sellers of offices shew that they beleue that there is neyther hell nor heauen. It is taken for a laughynge matter, wel, I wyll gooe on. Now to the Chapiter. The children of Israell came to Samuell and sayed S [...]uisti. Thou arte gro­wen into age. Geue vs a King? Thy sonnes walke not in thy wayes. What a heauenes was thys to father Samuels herte,Samuel was sory for the warnyng of hys sonne from hys wayes. to here that hys sonnes (whom he hadde so wel brought vppe) should swarue from hys wayes that he had walked in. Father Sāuel go [...]th to God to knowe hys wyll and pleasure in thys matter, God answered, let them haue a Kynge. They haue not [Page] caste the a waye but me, that I shoulde not raygne ouer them.

Thys is theyr grounde thati. Sam. viii. saye a kyng is an odiouse thing and not acceptable before the face of God.A place vyo­lentyd and forsyd to ser­ue for other purpose then it was euer meante. Thus they forcr and violent thys place to make for theyr purpose, wher no such thynge is mente. Shewe the Israelites (sayth God) and tes­tify to them a kinges authorite & what a thing a king is, & what a king wyll do. And ye wyll not perswade them, I wyll not here them heare after, whē they shall trie vnto me. I muste nedes cō ­fesse that the Iewes trespassed against almighty God in askīg of a King.Wherin the entent of the Iewes, dyd consyst. But heare is ye mat­ter, in what thinge ther offence stode, whether absolutelie in as­kynge a kynge, or in any other circumstaunce. It was in a cir­cumstaunce. [Page] They sayed not. Aske vs a kynge of God: but make vs a kynge to iudge vs,The Iewes offendyd in thre thynges as all other nacions haue. They woulde haue a kynge of theyr owne swinge and of theyr owne election, as thoughe they paste not of God. In a nother poynte there was pryde. They would be lyke the heathē & iud­ged vnder kynges as they wer. Thyrdly, they offended God because they asked a kynge to the iniury & wronge of good father Samuell to depose him,A comparisō betwene Sa­muel and his sonnes, and Ely and his sonnes. so this was a wrong toward Samuel. It was not wt Samuel & hys childrē like as wyth Ealy & his childrē, Ophenes and Phines. They were cruel, who with ho­kes taken the fleshe out of the pottes when that sacrifyce was offered to god, brought the people [Page] in to a cōtēpt of Gods word They were lecherers. Theyr s [...]nne were manifestlye and no­toriously knowyn:Ely sonnes were leache­rers & many­fest offēders. i. Samuel. but theyr fa­ther Elye knowynge and he­rynge of it dyd blame them, but nothinge to purpose, he dyd not ernestly & substancially chastise them, and therfore he was iust­lye deposed of God The sin­nes of Samuelles sonnes were not knowen, they were not so notorious, wherfore, it was not wyth father Samuell as it was wyth Elye,Samuels Sonnes wer brybers and peruerters of Iudgemente, hys sonnes fautes were takynge of brybes and peruertynge of iudgemen­tes. Ye knowe that brybery is a secrete faute, and therefore it was not knowen.

It was done vnder a coloure and a pretēce of iustice, hidlye & [Page] couertly done. Therfore becau­se it stode in brybes it was not like in Samuell as in Ely. It is a daungerous thing to be in office for qui attingit picē coinquina­bitur ad ea He that medleth with pitch is like to be spotted with it.Brybes are lyke pyche. Brybes maye be assēbled to pitch, for euen as pitch doth pollute theyr handes ye medle with it: so bribes wyll bringe you to peruertinge of iustice. Beware of pitch, you iudges of ye world, bribes wyll make you peruerte iustice. Why you wyll say. We touche none.Anglice a re­ceyuer of his master bry­bes, No mary. But my Mystres your wyfe hath a fine fing [...]r, she toucheth it for you or els you haue a seruaūt a [...]eri­bus, he wyll say yf you wyl come to my master & offer him a yoke of oxen, you shal spede neuer the [Page] worsse, but I thincke my May­ster wyll take none, whē he hath offered thē to ye maister, then cō ­mes another seruaunt and say­es. If you wyll bring thē to the clarke of the kichen, you shall­be remembred the better. Thys is a fryerly fassion that wyll re­ceyue no monye in theyr han­des,A fryerly fa­shion in refu­synge of bry­bes. A good­ly radg of pa­pysh religiō. but wyll haue it put vpon theyr sleues. A goodly rage of popyshe religyon. They be lyke graye fryers, they wyll not be sene to receyue no brybes them selues but haue other to receiue for them. Thoughe Samuell sonnes were preuye brybers and kepte the thynge verye close, yet the crye of the people brought it to Samuel, It was a hyd kynde of sinne. For mē in thys poynte, woulde face it and [Page] brace it and make a shew of vp­ryghte dealynge, when they be most gyltye.But suche [...]orn carrye bryde in their bosomes that accused them Neuerthelesse this gere came out. Oh wycked son­nes, that brought both their fa­ther to deposiciō and thē selues, to shame. When Samuel herd of theyr faut, he went not about to excuse their fautes. He would not beare with hys sonnes. He would not. Communicari peccates alienis. Samuell woulde not be parta­ker of hys sonnes offen­ces. Be partaker wyth hys sonnes offences he sayed Ego se­nui, ecce filii mei vobiscū sunt. As sone as he hearde of it, he dely­uered hys sonnes to the people to be punyshed, He wente not a­boute to excuse them▪ nor sayed not, thys is the fyrst time, beare with them, but presented theym by and by to the people, saying: Loe, here they be, take theym, [Page] do wyth them accordinge to theyr desertes. Oh I woulde ther were no more bearers of o­ther mens synnes, thē this good father Samuell was. I hearde of late of a notable bloudshed. A [...]dio. sayeth S. Paule and so do I. I know it not, but I hear of it. Ther was a searcher ī lon­don, which executing his office displeased a marchaunt man, in so muche that when he was do­ing his office, they ware at wor­des, the marchāt man threatned hym, the searcher saied▪ the king shuld not lose his custome. The marchant goes me home & sharpes his woodknife, & comes againe & knockes hym on ye head & killes him, they yt told me the tale sai it is winked at, they loke thorow ther fyngers & wyll not se it.

[Page]Wheyther it be taken vp with a pardon or no I cā not tel, but this I am sure,Ye but it were better to go to God then to be borne to the deuyll. & yf ye beare wt such matters the deuil shal bear you away to hel. Bloudshed & murder would haue no bearing It is a heinous thinge bloud­shedynge & especially volunta­ry murder & prepensed murder. Form Numerye God sayeth it poluteth the whole realme▪ Bludsheding [...] prepensed murder would not be borne with al Pol­luitur illa terra, et [...]non potest expiari sine sanguine. The lande can not be purged nor clensed agayne tyll hys bloude be shed that shed it. It is the office of a king to se suche murders punished with death.The kynge beareth a swerd before him and not a Pecokes fe­ther. Non frustra gesta gladiū What wyl ye make of a kinge? He beareth a swerd before hym, (not a Pecokes fether) I go not about to styrrc you nowe to crudelitye, [Page] but I spake agaynste bearynge of bloudshed. Thys bearynge must be loked vpon. In certayne causes of murther such great circumstaunces may be, that the kynge maye pardon a murtherer. But if I were worthye to be of counsaylle, or if I were asked myne aduice, I wol­de not haue the kynge to pardō a voluntary murtherer, a prepē sed murther.

I can tell where one man slew an other, in a tounshyp, & was attached vpō the same .xii. men were impaneled, the man hadde frendes, the Shirife laboured the bench, the .xii. men stacke at it and sayed, excepte he woulde disburse .xii. crownes they woulde fynd him gyltie.

Meanes were found that the [Page] xii. crownes was payed. The quest commes in and sayes not giltye.

Here was a not gyltye, for xii. crownes. Thys is bearing, And some of the bench were hanged, thei were wel serued. Thys makes men bolde to do murder and slaughter. We shoulde re­serue murderynge tyll, we come to our ennemyes, and whyle the Kynge bydde vs fight. He that wolde be stur hym than, were a pretie felow in dede. Crowenes?

If theyr crownes were sha­uen to the shoulders they were serued well inoughe. I knewe where a womanne was got­wyth chylde, and was a sha­med at the matter, and wente into a secreate place, where she [Page] hadde no women at her trauail and was deliuered of thre chyl­dren at a byrthe.

She wrounge theyr neckes and caste theym into a water, and so kylde her chyldren. So­daynelye, she was gaunte a­gayne, and her neyghboures suspectynge the matter, caused her to be examened, & she graun­ted all. Afterwarde she was rayned at the barre for it, and dyspatched and founde not gil­tye, throughe bearynge of frien­des and brybynge of the iudge.

Where at the same sessions, another poore womanne was hanged for stealing a fewe rag­ges of a hedge, that were not worthe a crowne.

There was a certayne gentle, [Page] man a professour of the word of God (he spedde neuer the better for that ye maye besure) whoo was accused for murtheryng of a manne, where vppon he was cast into prison. And by chaūce as he was in pryson one of hys friendes came vnto hym for to visite hym, and he declared to hys friende that he was neuer gylty in the murtheryng of the man. So he wente hys wayes, the gentle man was arayned & condempned, and as he wente to hys execusion, he sawe hys frendes seruaunte, and sayd vnto hym. Commende me to thy master, and I praye the tel him, I am the same man styl I was when he was wyth me.

And if thou tary a whyle, thou shalt se me dye. There was sute [Page] made for thys mannes pardon, but it coulde not be gotten.An euyll Shirife maye do some what for hys friend in a Shyre, he maye helpe to hange vp the gyltles. Bi­like the Shiriues or some other bare hym no good wyll. But he dyed for it. And afterwarde I beyng in the Tower, hauynge leaue to come to the Lieuetena­untes table. I hearde hym saye that ther was a man hanged afterwarde, that kylled the same manne for whom this Gentyll man was put to death. O Lord what bearyng, what bolsteryng of naughtye matters is thys in a Chrystian realme? I desyre youre Maiestye to remedye the matter,An Apostro­phe to the kynge for re­dresse of lear­nyng and bolsterynge of naughty mat­ters. and God graūt you to se a redres in thys realme in your owne person.

Althoughe my Lord Protec­tor I doubt not and the reste of the counsayle do in the meane [Page] whyle all that lyeth in theym to redresse thinges. I woulde such as be rulers,A Godlye ad­uertisemēt for noble mē and masters but I feare me it is to Godly to be folowed noble men & mai­sters should be at this poynt wt their seruauntes to certify them on thys sort. If anye man go a­bout to do you wrong I wyl do my best to helpe you in your ri­ght. But if thou breke the lawe thou shalte haue iustice. If ye wyll be manquellers, murde­rers, & transgressoures, loke for no bearynge at my handes. A straunge thynge. What nede wee in the vengaunce to bur­den oure selues wyth other mē ­nes synnes? Haue we not syn­nes inowe of oure owne? what neade haue I to burden my selfe wyth other mennes syn­nes? I haue burdens and .ii. heapes of synnes. One hepe of [Page] knowen sinnes, an other of vn­knowen synnes. I hade nede to say. Aboccultis meis mūdame domine O Lorde deliuer me frō my hidden and my vnknowē synnes,

Then if I beare wyth other mennes synnes, I muste saye Delyuer me frome my other mennes sinnes. A straunge say­inge, frome my other mens syn­nes. Who beareth wyth other folkes offences, he communy­cateth wyth other folkes syn­nes. Men haue sinnes inoughe of theyr owne, althoughe they beare not and bolster vp other men in theyr naughtynes, thys bearinge, thys bolsteryng & lo­kyng thorowe their fingers: is naught. What the fayre happe should I (or anye else) encrease my burden. Myne other mens synnes for gyue me o Lord. [Page] A straūge language they haue hid sinnes of their own inough, althoughe they beare not wyth gyltines of other mens synnes

Oh father Samuell would not beare hys owne sonnes. He offered hys owne sonnes to pu­nyshment. And saied. Ecce filli mei vobiscum sunt. Euen at the fyrste tyme he sayed. Lo, here they be. I discharge my selfe, take them vnto you, and as for my parte.

Prest [...] sum loqui coram domino et Christo eius. I am here ready to answer for my selfe, before the Lorde and hys anointed. Behold here I am, record of me before the Lorde. Vtrum cuiusquā bona. &c. Whether I haue taken any mans oxe, ani mans asse, or wether I haue done anye man wronge, or hurte anye man, or [Page] taken any bribes at anye mans hande. I canne commende the Englyshe traslation that doeth interprete munera, bribes, not gyftes. They answered, nay for­sooth. We knowe no such thin­ges in you. Testis est michi deus, saieth he, God is witnes, Quod nihil inueneritis in manu mea, That you haue found nought in my han­des. Fewe suche Samuels are in England nor in the world. Why dyd Samuell thys? ma­rye to purge hymselfe, he was enforced to it, for he was wrōg­fullye deposed.

Thē bi this ye mai perceiue the fault of the Iewes, for they of­fended not God in askyng of a king, but for asking for a kinge to the wronging and desposiciō of good father Samuel, If af­ter [Page] Samuels death the people had asked of God a kynge they hadde not faulted, but it is no smale faute to put an innocente out of his office. Kynge Dauyd lykewyse commaunded his people to be numbred, and there­wyth offended God greuouslye Why? might he not knowe the numbre of hys people? Yes, it was not the numbrynge of the people that offended God, for a king may number his people, but he dyd it of a pride, of an e­lacion of mynde, not accordyng to Gods ordinaunce, but as ha­uinge a truste in the numbre of hys men, thys offended God.

Lykewyse the Iewes asked a kynge, and there wyth they offended not God. But they [Page] asked hym with suche cyrcum­staunces, that God was offen­ded wyth them.

It is no smale faute to putte a iuste man oute of hys office, & to depose hym vnworthelye.

To chose a Kynge contra­ryinge the ordinaunce of God is a castynge away of God and not of a kyng.

Therfore doubt not, but the tytle of a kynge, is a lawefull thynge, is a lawefull tytle, as of other maiestrates. Onelye, let ye kings take hede, that they do as it becometh Kynges to do, that they do their offyce wel. It is a great thynge, a charge­able thynge. Let them beware that they do not. Communicare peccatis alienis.

[Page]That they beare not wyth o­ther mens faultes for they shal geue a strayte accounte for all that perisheth, thorowe theyr necligence. We perceyue nowe what thys texte meaneth.

It is wrytten in the laste of Iudicum. Iu diebus illis nō erat rex in Israel. In those dayes there was no kynge in Israel, euerye manne dyd that whyche semed ryght in hys owne eyes. Men were then allowed to do what they woulde. When men maye be alowed to do what they wyl, then is it as good to haue no king at al. Here is a wōderfull matter, yt vnprechinge prelates shuld be suffered so long. They can alledge for them selues .vii C. yeares. Thys whyle the Re­alme had bene as good to haue [Page] no kyng, likewise these brybing iudges hathe bene suffered of a longe tyme, & then it was, Quasi non fuisset rex in anglia. To suffer this is asmuch to say. There is no king in Englād. Yt is the dutye of a kynge to haue al states set in order to do their office. I haue troubled you to lōg. I wil make an end brefly. Beati qui audi ūt verbū dei. Blessed be thei yt here the word of god, but so that thei folowe it, & kepe it in credite, in memori, not to depraue it & slaū der it, & bring the preachers out of credite, but that folowe it in theyr life, and liue after it. He graūt you al that blessinge that made both you and me. A­men.

¶The sixte Sermon of Mayster Hughe Latymer, whych he preached before the Kinges Maiestie within his graces Palayce at West­minster the .xii. daye of Apryll.

QVecunque scripta sunt ad nostram doctrinam scripta sunt. Al thinges that are wrytten, they are writtē to be our doc­trine. What doctrine is written for vs in the .viii. Chapter of the fyrst boke of the Kynges, I dyd partelye shewe vnto you (most honorable audience) thys day sennyght, of that good man father Samuell, ye good iudge howe good a man he was, what [Page] helpers, and coadiutours, he toke vnto hym, to haue hys o­ffyce well discharged. I toulde you also of the wyckednes of hys sonnes, how they toke bri­bes, and lyued wyckedlye, and by that meanes, brought bothe theyr father, and them selues to deposition. And howe the peo­ple dyd offende God in askyng a Kynge in father Samuelles tyme. And howe father Sa­muel was put from hys offyce, who deserued it not. I opened to you also, howe father Sa­muel cleares hym selfe, that he knewe not ye fautes of his sōnes he was no bearer wt his sonnes, he was sory for it, whē he herde it, but he wold not beare wt thē in their wickednes. Filii mei vobis­cū sunt my sōs ar wt you saith he [Page] Do wyth theym accordynge to theyr desertes, I wyll not main­tayne them, nor beare with thē. After that he cleares him self at the kynges fete, that the people had nothynge to burden hym with al, neyther monye, nor mo­ney worth. In treatinge of that parte, I chaunced to shewe you, what I heard of a mā that was slayne, and I heare saye it was not well taken.

For soth I entend not to em­payre anye mannes estimacion or honestye, and they that en­force it to that, enforce it not to my meanynge, I sayd I heard, but of suche a thynge, and toke occasion by that, that I heard, to speake agaynste the thynge, that I knewe to be noughte, that no man should beare wyth [Page] any mā to the mayntenaunce of voluntary and prepensed mur­der. And I heare saye syns, the man was other wyse an honeste man, and they that spake for hym, are honeste men. I am in­clinable inoughe to credite it. I spoke not bycause I woulde haue anye mannes honestye impayred. Onelye I dyd as Saynct Paule dyd,Theprachers are occasyo­ned by hering to invehe a­gaynst suche vyce as ye people are infec­ted wt as paul to the corinth. ye .i.x.xi. Cha. who hee­rynge, of the Corinthyans, that there shoulde be contency­ons and mysordre among them, dyd wryte vnto theym that he harde, and there vpon by occa­sion of heerynge he set furthe verye holsome doctryne of the supper of the Lord. We myght not haue lacked that doctryne I tel you. Be it so the Corinthi­ans had no suche contencyons [Page] among thē, as Paule wrote of, Be it so, they had not misordred them selues, it was neyther of, nor on, to that that Paule say­ed. The matter laye in that, that vpon hearynge he woulde take occasiō to set out the good & true doctryne. So, I dyd not affirm it to be true that I hard. I spake it to aduertis you,Why M. L. vsed this ex­ample and to what ende & purpose. to be ware of bearinge, wyth wylful and prepensed murder. I wold haue nothyng enforsed against any man. Thys was myne en­tent and meanynge. I do not knowe, what ye call chaunche medly in the lawe, it is not for my studye.Chaunce med [...]. I am a scholer in scripture in gods boke, I study that. I knowe what voluntary murder is before God. If I shall fal out wyth a man He is [Page] angrye wyth me, and I wyth hym, and lackynge oportunitie and place,Voluntary murder mys­termed chan­che medly. we shall put it of for that tyme, in the meane season I prepare my weapō, & sharpe it agaynste a nother tyme, I swell and boyle in thys passyon towardes hym. I seke hym, we medle together, it is my chaūce by reason my weapon is better then his, & so fourth, to kyl him, I geue him his deathes stroke, in my vengeaunce and anger. Thys call I voluntarye mur­der in scripture, what it is in the lawe I can not tell. It is a­greate synne, and therefore I call it voluntarye. I remembre what a greate Clarke wryteth of thys.

Omne peccatū adeo est voluntarium, vt nisi sit voluntarium, non sit peccatum. [Page] Euerye synne (sayeth he) is so voluntarye,He meaneth anstyn. that if it be not vo­luntarye, it can not be called synne. Synne is no actuall synne, if it be not voluntarye. I would we woulde all knowe ou [...]e faultes and repent, that that is done, is done, it can not be called backe agayne. God is mercifull,The tyme of repentance is here. the Kynge is mercy­full, heare we maye repente, thys is the place of repentaunce When we are gone hence, it is to late then to repente. And let vs be content wyth suche order as the magystrates shall take. But suer it is a perilous thing to beare wyth anye suche mat­ter. I toulde you what I harde saye, I woulde haue no mans honestye empayred by my tel­lynge. I harde saye synce of a­nother [Page] murder, that a Span­yarde shoulde kyl an Englishe man,The spaniard that kylled ye Englyshman and ronne hym thorowe wyth hys swerde: they saye he was a tall man. But I here it not that the Spanyarde was hanged for hys laboure. If I had, I woulde haue toulde you it to. They fell oute. as the tale goeth, a bont a whore. O Lord what whordom is vsed nowe a dayes. As I here by the relaci­on of honeste men, whyche tell it not after a worldlye sorte, as thoughe they reioysed at it, but heauely, wyth heauy hertes howe GOD is dyshonored by whordome in thys citye of London.As abhominable whordom vsed in lōdon as euer was vpon ye banck Yea the bancke, when it stode, was neuer so commune. If it be true that is toulde, it is maruaile that it doeth not sinck, [Page] and that the earth gapeth not and swalloweth it vp.Let vs feare the one & put no doubt but that the other is to foule a tale to be a lye It is wō derfull that the Citye of Lon­don doeth suffer such whordom vnpunished. God hath suffered long of hys great lenitie, mer­cye, and benygnitie, but he wil punish sharply at the lēgth, if we do not repente. There is sum place in London,Ther be pla­ces in Londō priueleged wher whore­dome is haunted. as they saye: Immunitie, Impunitie. What should I call it? a pryueledged place for whoredome. The Lorde Mayer hath nothyng to do there, the Shiriffes, they can not medle wyth it. And the queste,A laulesse place of lycētiose lybertye. they do not enquyre of it and there men do brynge theyr whores: yea, other mennes wy­ues, and there is no reformaciō of it.

[Page]There is suche dysynge how­ses also, they saye,Dysyng houses. as hath not bene wonte to be, where yonge Gentelmen dyse awaye theyr thrifte, and where dysynge is, there are other folyes also For the loue of God lette remedye be hadde, lette vs wrestele and stryue agaynste synne? Menne of Englande in tymes paste, when they woulde exer­cyse theym selues (for we must nedes haue some recreacion,Shoting was wont to be ye old exercise of England but the pastime is to paynful for our deyn­tye dys [...]rs. oure bodyes canne not endure wythoute some exercyse) they were wonte to goo a brode in the fyeldes a shootynge▪ but now it is turned in to glossing, gullyng, and whoringe wythin the housse.

[Page]The arte of shutyng hath bene in tymes past much estemed in thys realme,Shoting hath bene set by in tymes past. it is a gyft of God that he hath geuen vs to ex­cell all other nacions wyth all, It hath bene goddes instru­mente whereby he hath geuen vs manye victoryes agaynste oure enemyes.Whoryng in the tounes in steade of shu­tyng in the feeldes. But nowe we haue taken vp whoryng in tou­nes, in steade of shutyng in the feeldes. A wonderous thynge, that so excellente a gift of God should be so lytle estemed. I desyer you my Lordes, euen as ye loue the honoure, and glory of GOD, and entende to re­moue his indignacion, let there be sente fourth some proclama­cion, some sharpe proclamacion to the iustices of peace, for they do not their dutye. Iustices [Page] nowe be no iustices, ther be ma­nye good actes made for thys matter already. Charge them vpō their allegiaunce that this singular benefit of god may be practised, and that it be not tur­ned into bollyng, glossyng and whoryng wythin the townes, for they be negligente in exce­cutyng these lawes of shoting. In my tyme, my poore father,M. L. father taght him the feayte of sho­ting in a long bow. was as diligent to teach me to shote, as to learne me any other thynge, and so I thynke other menne dyd theyr chyldren. He taught me how to drawe, howe to laye my bodye in my bowe, and not to drawe with strength of armes as other nacions do, but with strength of the bodye I had my bowes boughte me according to my age & strength [Page] as I encreased in them, so my bowes were made bigger, and bigger, for men shal neuer sho [...]e well, excepte they be broughte vp in it. It is a goodli art, a hol some kynde of exercise, & muche commended in phisike.Shotyng is cōmended of Marcilius Phicinus. Marci­lius Phicinus in his boke de tri­plici vita (it is a greate while since I red hym nowe) but I remē ­bre he commendeth this kynde of exercyse, and sayth, that it wresteleth a gaynste manye kyndes of diseases. In the reuerēce of God, let it be continued. Let a Proclamatiō go fourth, char­gynge the Iustices of Peace, that thei se such Actes & statutes kept, as were made for this purpose. I wyl to my matter. I in­tend thys daye to entreate of a pece of scripture, written in the [Page] begynnyng of the fyft Chapter of Luke. I am occasyoned to take thys place by a boke sent, to the Kynges Mayestye that deade is, by Mayster Pole. It is a texte,Regynald Pole the Cardinall. that he doeth greatelye abuse, for the supremicye. He rackes it, and vyolentes it, to serue for the mayntenaunce of the byshop of Rome. And as he did enforce the other place, that I entreated of last, so dyd he inforce thys also, to serue hys matter. The storye is thys.

Our Sauyoure Chryst was come nowe to the bancke of the water of Genezareth.

The people were come to hym, and flocked about hym, to here hym preache.

[Page]And Iesus toke a boote that was standynge at the poole, it was Symones bote,Iesus sate in symones bote and wente into it. And sittyng in the bote he preached to them that were on the bancke. And when he had preached and taught them, he spake to Symon and bad hym launche oute further into the depe, and louse hys nettes, to catche fyshe. And Symon made aunswere, and sayed. Mayster, we haue labored all night. but we caught nothynge howe be it at thy commaunde­ment because thou byddeste vs. we wyll go to it agayne. And so they dyd, and caughte a greate draught, a myraculus draught so muche that the net brake, & they called to theyr fellowes that were by, for they had two [Page] bootes to come to healpe them, and they came and fylled both their bootes so full, that they were nygh drounynge. Thys is the storye: That I maye de­clare thys texte so, that it maye be to the honoure of God and edifycacion of youre soules and myne bothe. I shall desyer you to healpe me wyth your prayer in the whych. &c.

Factum est autem. (Saith the text) Cum turba irrueret in eum. In the .v. of Luke. Sayncte Luke telles the storye, and it came to passe, when the people preased vpō him, so that he was in peryl to be cast into the pond they rushed so faste vpon hym and made suche throng to him. A wonderous thynge, what a desyre the people had in those dayes to heare oure sauyoure [Page] Chryste preache, and the cause maye be gathered of the latter ende of the Chapter that went before.iiij. of Luke. Oure Sauyour Christ had preached vnto them, and healed the sycke folkes of suche dyseases and maladyes as they had, and therefore the people woulde haue retayned him styl. But he made them aunswere, and sayed.

Et alijs ciuitatibus oportet me euāge lizare regnum dei, nā in hoc missus sum. I must preache the kyngdome of GOD to other cyties also, I must shewe thē my fathers wil: for I came for that purpose. I was sente to preache the worde of God.An example of Chryst for oure vnprea­chinge prela­tes. Our Sauyour Chryst sayed, howe he must not tarye in one place, for he was sent to the worlde to preache euerye [Page] where. Is it not a maruaylous thyng, that oure vnpreachyng prelates can reade thys place, & yet preache no more then they do. I meruayle, that they can go quyetly to bed, and se howe he allureth thē with hys exam­ple, to be diligente in theyr, of­fice.A godly lessō how our Sa­uyour Chryst fled from glory. Here is a godly lesson also howe oure Sayuoure Christe fled from glory. Yf these amby­ciouse parsons, that climbe to honour by by walkes inordinatly, would cōsider thys example of Iesus christ, they shold come to more honour thē they do: for when thei seke honour by suche by walkes, they come to confusiō honour foloweth thē that fle frō it. Our sauiour Christ,Honour folo­weth them ye fle from it. gat hym awaye earlye in the mornynge, and went vnto the wyldernes. [Page] I woulde they woulde folow [...] thys example of Christe, and noc seke honoure by suche by walkes as they do. But wha [...] dyd the people? when he had hyd hym selfe,The comen people smel­led Christ out in the wilder­nes & folowed hym thyther but so did not the Scrybes ye Pharises nor the Byshop­pes. they smelled hym out in the Wylldernes, and came vnto hym by flockes, and folowed him a greate nombre. But where reede you that a greate nomber of scrybes and Pharyses, and Byshoppes fol­owed him. There is a doctoure that wryteth of thys place hys name is Doctoure Gorrham, Nycolas Gorrham, I knewe hym to be a schoole Docture a­greate while a go. but I neuer knewe hym to be an interpre­ter of scripture tyl nowe of late▪ he sayeth thus, maior deuocio in lai­cis Vetulis quam in clericis &c. There [Page] [Page] [Page] is more deuocyon sayeth he, in laye folke, and olde Wyues, These symple folke▪ the vulgar people, thē in the clarkes, they be better affected to the worde of God, then those, that be of the clergye, I maruayle not at the sentence, but I maruayle to fynd such a sentence in suche a doctor. Yf I shoulde saye so muche, it woulde be sayed to me, that it is an euyll byrde that de­files hys owne neste, and Nemo leditur nisi a [...]epso. Ther is no man hurte, but of hys owne selfe. There was veryfyed the say­inge of oure Sauoure Christe Whyche he spake in an other place. Vbicun [...]ue fuerit cada [...], ibi eō gregabuntur a [...]nile. Wheresoeuer a deade carionis, thither will ye e­gles gather. Our sauiour christ [Page] compares hym selfe to a dead [...] carrion,Christ com­pares hym self to a dead carrion for where the carryon is there wyll the Egles be, and though it be an euyl smel to vs and stinckes in a mannes noose yet it is a swete smelle to the E­gles, thei wil seke it out. So the the people sought oute Christe, they smelt hys sauoure, he was a swet smel to them. He is. Odor nite aduitam. the smel of life to life Thei flocked about him like E­gles. Christ was the carriō, and the people were the Egles. Thei had no pleasure to heare the Scribes, and the Pharises thei stanke in their nose, their doctryne was vnsauery, it was but of Loliones, of decimaciōs of Anets seade, and Cummyn and suche gere. There was no comfort in it forsore consciences [...]es, there was no consolatyon [Page] for wounded soules, there was no remedy for synnes,The Phari­ses doctrine was voide of remedy for synne. as was in Christes doctryne. Hys doc­tryne eased the burden of the soule, it was swete to the com­mon people, & sower to ye Scri­bes. It was such comforte and pleasure to them, that thei came flockynge aboute hym. Where fore came thei? Vt audirēt uerbū dei it was a good commyng. They came to heare the word of God. It was not to be thoughte that they came all of one mynde to here the worde of GOD. It is likely that in so grat a multitud some came of curiositie, to here some nouelles, & some cā smellīg a swete sauour, to haue consola­on & cōfort of gods word,We can not be saued with out heryng [...] the worde [...] God. for we cannot be saued without hering of the worde. It is a necessarye waye to saluation.

[Page]We can not be saued wythout fayeth, and fayeth commeth by herynge of the worde. Fides exa [...] ditu. And howe shall they heare wythout a preacher? I tell you it is the fotesteppes of the lad­der of heauen,The fotesteppes of the ladder of saluation. of our saluacion. There must be preachers if we loke to be saued. I toulde you of thys gradacion before in the tenth to the Romaynes. Con­sider it well. I had rather ye shoulde come of a naughtye mynde, to heare the worde of God, for noueltie, or for curiosi­te to heare some pastyme, then to be a waye. I had rather ye shoulde come as the tale is by thē Gentylwoman of London. One of her neyghbours mette her in the streate, and sayed mestres whether go ye, Marye [Page] sayed she, I am goynge to S. Thomas of Acres to the sermō I coulde not slepe al thys laste nyght,M. L exhor­tes them to resort to the he­rynge of ser­mons notwt ­stādinge they purpose of their cōmyng is not all of ye best. and I am goynge nowe thether, I neuer fayled of a good nap there. And so I had rather ye should go a nappyng to the sermons, than not to go at al. For with what mynd so e­uer ye come, though ye come for an ill purpose, yet peraduen­ture ye maye chaunce to be caughte or ye go, the preacher maye chaunce to catche you on hys hoke. Rather then ye should not come at al, I would haue you come of curiositie, as Sayncte Augustyne came to heare Sainct Ambrose.S. Augustine came of curiositie to Mil­lane to here Ambrose. When Sayncte Augustyne came to Myllane, (he telles the storye hym selfe in the end of his boke [Page] of confessiōs) he was very desi­rous to here S. Ambrose, not for anye loue he had to the doc­trine that he taught, but to here hys eloquence, whether it was so greate, as the speache was and as the brute went. Well, before he departed Sayncte Am­brose caught hym on hys hoke and conuerted hym so, that he became of a Manyche, and of a Platonist a good christen,S Agustine be came of a Maniche a christian. a de­fender of christes religyon, and of the fayeth afterwarde. So I woulde haue you come to ser­mones, It is declared in manye mo places of scrypture, howe necessarye preaching is, as this Euangelium est potentia dei. adsalutem omni credenti. The preachynge of the Gospel, is the power of god to euery man that doeth beleue [Page] He meanes gods word opened It is the instrumēt, & the thing wherby we are saued.Beware of diminishing the office of prea­chyng. Beware beware ye dyminyshe not thys office, for if ye do, ye decaye goddes power to al that do beleue. Christ sayth consonaunte to the same. Nisiquis renatus fuerit esuper [...]is, non potest uidere regnum dei. Ex­cept a mā be borne againe from aboue, he cannot se the kynge­dome of God. He muste haue a-regeneracion: and what is thys regeneracyon?What is re­generacion or to be borne from aboue It is not to be Christened in water (as these fyre brandes expounde it) and nothynyge elles. Howe is it to be expounded thē? Saynct. Pe­ter sheweth. That one place of Scrypture declareth ano­there. It is the circumstaunce,One place of scripture de­clareth ano­ther. and collacyon of places that [Page] make scripture playne. Regeue [...] mur autem (sayeth Sayncte Pe­ter) and we be borne agayne. Howe? Non ex semine mortali, sed im­mortali. Not by a mortal sede, but by animmortall. What is this immortall seade? persermonē dei vi­uentis. By the word of the liuing God,How necessary the offyce of preachyng is to oure sal­uacion. by the worde of God preached and opened. Thus com­meth in oure newe byrth. Here you maye se howe necessarye thys offyce is to our saluacion. This is the thynge that the de­uill wrastleth most agaynst. Yt hath bene all hys studye to de­caye thys offyce.The deuyl is diligent to decai preaching He worketh a­gaynste it as muche as he can he hath preuayled to muche, to much in it. He hath set vppe a state of vnpreachynge prelacye in thys Realme this .vii.c. yere, A state of vnprechynge prelacy [Page] He hath made vnpreachynge prelates, He hath styrred vp by heapes to persecute thys offyce in ye title of heresy. He hath sturred vppe the Magystrates to persecute it in the title of sedici­on. And he hath styrred vp the people to persecute it wyth ex­probacions & sclaūderous wor­des, as by the name of newe learnenynge straunge preache­ynge:If a priest hadde lefte masse vndon on a sondaye he woulde haue though hym selfe vndone on mon­daye. and with impropriacions he hath turned preachynge in to priuate Masses. If a prieste should haue left Masse vndone On a sonday within these tē ye­res, all Englande shoulde haue wondered at it, but they mighte haue left of the sermon .xx. son­dayes and neuer haue bene blamed.Note the propostorous iudgement of the priestes. And thus by these impro­priations priuate Masses were [Page] set vp, and preparynge of gods worde troden under foote. Bu [...] what doth he nowe?The deuil be sterres hym still he is neuer ydle thoughe he be neuer mell occupied. what doeth he now? he sturres mē vp to outragious rearyng of rentes, that pore mē shal not be able to find their children at the schole to be diuines. What an vnreasona­ble deuill is thys? he prouides a great while before hād for the tyme that is to come. He hath broughte vppe nowe of late the most monstrouse kynde of coue­tousnes that euer was hearde of.A monstrous kind of coue­tousnes deui­ [...]ed by the de­uyl these fer­ming of benefyces. He hath inuented fee fer­myng of benifices, and al to decaye thys office of preachynge, in so much that when anye man heare after shall haue a bene­fice, he maye go where he wyll for any house he shall haue to dwell vpon, or any glebe lande [Page] to kepe hospitalytye withal, but he must take vp a chāber in an Alehouse & there sit and playe at the tables al the day.The sellynge of benefices by patrons perceyued by the deuil. A good lye curate. He hath caused also through this monstrous kynde of couetousnes, patrones to sell theyr benefices. Yea what doth he more? He gettes him to the vniuersity, and causeth gret men,The diuil go­eth to th [...] vni­uersitie to teacy but not to learne. and esquiers to sende their sonnes thither, & put out poore scholars that shuld be diuines: for theyr parentes entēd not thei shalbe preachers, but that they may haue a shewe of learnyng. Tut it were to lōg to declare vnto you what desceite & meanes the deuil hath foūd to decay the office of saluaciō, this office of regeneratiō. But to return to my mater. The people came to here ye word of god, thei hard hym wt [Page] I remember nowe a sayinge of Saynte Chrisostome, and per­aduenture it myghce come here after in better place, but yet I wyll take it, whiles it commeth to mind. The saying is thys. Et loquentem eum audierunt in silentio, seriem locucionis non interrumpentes. Thei herd him (saith he) in silēce not interruptynge the order of his preachynge. He meanes: they herde hym quyetlye, wyth out any shouelynge of feete,The misor­der of walkers Iang­lers Idel­talkers shouelyng of feete hussynge and b [...]ssyng in time of ye ser­mon is vsd in. Manche­ster as well as at london. or walkynge vp and downe. Su­erly it is an yl mysorder, that folke shalbe walkyng vp and downe in the sermon tyme) as I haue sene in thys place thys Lente) and there shalbe suche hussynge and bussynge in the preachers eare, that it maketh hym often tymes to forget hys [Page] matter. O let vs consyder the Kynges Maiestyes goodnes, Thys place was prepared for bankettynge of the bodye, and hys Maiestye hath made it a Place for the comforte of the soule, and to haue the worde of God preached in it, shewynge hereby that he would haue all hys subiectes at it,To whut end the Kynges Grace orbei­ned the bā [...]e­tinge place. if it myghte be possible. Consyder what the Kynges Maiestye hath done for you, he alloweth you all to here wyth hym. Cōsider where [...]e be. Fyrst ye oughte to haue a reuerence to Goddes word, and thoughe it be preached by poore men, yet it is the same worde that oure Sauioure spake. Consider also the presēce of the Kynges Maiestye Gods hygh vycare in earth, hauynge a re­specte [Page] to his personage, ye ought to haue reuerēce to it, & consider that he is gods highe minister, & yet alloweth you al to be par­takers with him, of the herynge of gods word. This benefite of his, would be thankfully taken, and it would be highli estemed. Heare in silēce, as Chrisostō sayeth. It maye chaūce that sum in the cōpanie may fall sicke, or be diseased. If therebe any such, let thē go away with silence, let thē leaue their salutacions till they come in the courte, let theym d [...] ­parte with silence. I toke occa­sion of Chrisostomes wordes to admonishe you of thys thynge.

What shoulde be the cause, that oure Sauioure Christe wente into the bote? the Scrip­ture calleth it. Nauis or nauicu­la. But it was no shyppe, it [Page] it was a fyshers bote, they were not able to haue a shyp. What shold be the cause, whi he wolde not stand on the bāke & preache there, but he desired Peter to drawe the bote sumwhat frō the shore into the middes of the water? What should be the cause?Why Christe would rather go into the bote thē stād vpon the lād or the banke.

One cause was, for that he might sit their more cōmodious­ly, then on the bancke, an other cause was, for that he was like to be thrust into the pond of the people yt came vnto him. Whi? our sauiour Christ might haue with stāde thē,An aunswere to a preuei obiection the fi­gure is cal­led antipo­phora. he was strong i­nough to haue kept him self frō thrustynge into the water. He was stronger, thē they al, & if he had listed he myght haue stand on the water, as well as he wal­ked on the water, truth it is, so myghte he haue done in dede. [Page] But as it was sometyme hys pleasure to shewe the power of hys Godheade, so he declared nowe the infirmitie and imbe­cilitye of his manheade. Heare he geueth vs an example what we shall do, we must not tempte God by any miracles,God must not be temp­ted so long as we maye worke by or­dinary mea­nes. so lōg as we may walke by ordinary wa­yes. As oure Sauioure Christe when the diuel hadde hym on the top of the tēple, and woulde haue had hyd hym cast him selfe doune, he made hym thys aun­swere. Non tētabis dominū deum [...]. Thou shalt not tempt thy lorde God, as if he shoulde haue sa­yed, We maye not tempte God at all. It is no tyme nowe to shewe any miracles, there is an other way to go doune, by gre­singes. Thus he dyd to shewe [Page] vs an example, that we muste not tempte God,We muste not tempte god. except it be in extreme necessitye, and when we cannot other wayes reme­dy the matter to leaue it all to God, elles we maye not tempte the maiestye of hys [...]yte. Be­ware temptynge of God? well, he commes to Symons boote, and why rather to Symons bote then an nother.Why Christ came into Simōs bote rather thē in­to any other. I wyl aū ­swere, as I fynde in experience in my selfe. I came hyther to daye, frō Lambeth in a whirry and when I came to take my bote, the water mē came aboute me (as the maner is) and he wold haue me, & he would haue me. I toke one of them▪ Nowe ye wyll aske me why, I came in the bote, rather thē in another, [Page] because I woulde go in to tha [...] that I se stande nex [...]e me, it stode more commodiouslye for me. And [...]o dyd Christe by Si­mons bote. It stode nerer for him, he sawe a better seate in it. A good natural reasō. Nowe come the papystes, and they wyll make a misterie of it, they wyll pyke out the supremesy of the Bishop of Rome in Peters bote. We maye make allegory­es inoughe of euerye place in scripture,A symple matter that stan­deth vpon so weake agrūd but suerly, it must ne­des be a symple matter that standeh on so weke a grounde. But ye shall se further. He de­sired Peter to thruste oute his bote from the shore. He desired hym. Heare was a good lesson for the Byshoppe of Rome, & al hys colledge of Cardinalles to [Page] learne humilitye and gentel­nes. Rogabateum. He desired him it was gently done of him, with out any austeritie,A good lesson of humilitye. but wyth all vrbanitye, wyldnes, & softnes, and humilitie. What an exam­ple is this, that he giueth them heare? but they spye it not, they can se nothinge but the supremycye of ye Byshoppe of Rome. A wounderous thynge, what syghte they haue. They se no­thynge but the supremicie of the Byshoppe of Rome. Impe­rabatis onibus meis. saith Ezechiel Cum anaxicia, et austeritate, et disperse sunt absque pastore.

Ye haue ruled my shepe and commaunded them wyth greate lordlynes, austeritye, and power, and thus ye haue dispersed my shepe a brode, and [Page] why? There was no shephard, they had wanted one a greate while Rome hath bene many a hundred yeres without a good shepard.How the by­shop of Rom rule & raigne ouer the peo­ple. They would not lerne to rule thē gētly, they hade rule ouer thē, but it was with curs­syngs excōmunicacions, wyth great aust [...]rite, & thūderboltes, and the diuell and all, to mayn­tayne their vnpreachynge pre­lacye. I beseche God open their [...]yes, yt they maye se the truth, & not be blinded with those thyn­ges, that no mā can se but they. It foloweth in the texte. Sedens doc [...] bat de naui. He taught sitting. Preachers be lyke,The precher vseht to syite. were sitters in those dayes, as it is written in a nother place. S [...]dent in cathe­dra moisis. They sit in the chayre of Moses.

[Page]I woulde oure preachers woulde preache sittyng or slan­dynge, one waye, or other. It was a goodly pulpyt that oure Sauioure Christe had gotten hym here. And olde rotten bote.Christ regar­deth the peo­ple more thē the pulpyt.

And yet he preached his fa­thers wyll, hys fathers message oute of thys pulpyt. He cared not for the pulpit, so he myght do the people good. In dede it is to be cōmended for the prea­cher to stand, or sit, as the place is, but I woulde not haue it so supersticiously estemed,The word of god maye be preached in any cōuenient place where yt may be herde. but y a good preacher maye declare the worde of god syttynge on a horse or preachyng in a [...]re. And yet if this shoulde be done the vnpreachinge prelattes woulde laughe it to skorne.

[Page]And though it be good to haue the pulpit set vp in churches, that the people maye resort thi­ther, yet I woulde not haue it so supersticiously vsed, but that in a prophane place the worde of God might be preached some tymes, and I woulde not haue the people offended with all, no more then they be wyth our Sauioure Christes preachyng out of a bote. And yet to haue pulpettes in churches it is very well done to haue them, but they woulde be ocupyed, for it is a vayne thinge to haue them as they stād in many churches.A mery tale & a trew of a byshoppe goyng on visy­acyon. I hard of a Byshoppe of Englande that wente on visitacion (and as it was the custom) whē the Byshoppe should come and be runge into the toune, the [Page] greate b [...]lles clapper was fal­len doune, the tyall was brokē, so that the Bishoppe could not be runge into the toune. There was a greate matter made of thys, and the chyfe of the pa­ryshe were muche blamed for it in the visitacion,Mary syr I t [...]ow yt was a matter to be angry for y [...] wold haue made amad byshoppe to haue hursed awaye hys myter. The Byshop was some what quicke wyth theym, and sygnyfyed that he was muche offended. They made theyr aunsweres, and excused them selues, as well as they coulde, it was a chaunce, sayd they, that the clapper brak and we coulde not get it men­ded by and by, we must tarrye tyl we can haue it done? It shal be amended as shortelye as mayc be. Amonge the other there was one wyser then the rest and he commes me to the [Page] Byshop. Why my Lorde sayth he,The pulpit yt lackyd hys clapper. doth your lordshyp make so greate a matter of the hell, that lacketh hys clapper? here is a bell (sayeth he) and poynted to the pulpit, yt hath lacked a clap­per thys .xx. yeres. We haue a person that fetteth out of thys benefyce fyftye pounde euerye yeare,Thogh the byshop was no preacher, yet peraduē ­ture he colde baptyse a bel as well as ye best of them. but we neuer se hym. I warraūte you the Byshop was an vnpreachyng prelate. He coulde finde faute with the bel, that wanted a clapper, to rynge him into the toune, but he could not find any faute with the per­son that preached not at his be­nefyce. Euer this office of prea­chynge hath bene leaste regar­ded, it hath skante hadde the name of goddes seruice. They must synge. Salua festadies about [Page] the churche, that no man was the better for it,So do fooles in christyn­mas, but these are no small fooles. but to shewe theyr gaye cotes, and garment­tes. I came once my selfe to a place, riding on a iornay home­warde from Londō, and I sent worde ouer nighte into ye toune that I woulde preache there in the morning because it was ho­lydaye, and me thought it was an holye dayes worcke. The churche stode in my waye, and I toke my horsse, and my com­panye, and wente thither, I thought I shoulde haue found agreat companye in the church, and when I came there, the churche dore was faste locked. I tarried there halfe an hower and more, at last the keye was [Page] founde, and one of the paryshe commes to me and sayes. Syr thys is a busye daye wyth vs, we can not heare you, it is Ro­dyn hoodes daye. The paryshe are gone a brode to gather for Robyn hoode, I praye you let them not.Robyn hode would not geue M. late­mer leue to preache, I was fayne there to geue place to Robyn hoode. I thought my rochet shoulde haue bene regarded, thoughe I were not, but it woulde not serue, it was faine to geue place to Robyn hoodes men.

It is no laughynge matter my friende, it is a wepyng mat­ter, a heauy matter, a heauy matter vnder the pretence for gatherynge for Robyn hoode, a traytoure, and a thefe, to put out a preacher, to haue hys of­fice lesse estemed, to prefer Ro­Robyn [Page] hoode before the mini­straciō of Gods worde and all this hath come of vnpreaching prelates. Thys Realme hathe ben yl prouided for, that it hath had suche corrupte iudgemen­tes in it, to prefer Robyn hood to goddes worde. Yf the By­shoppes had bene preachers, there shoulde neuer haue bene any suche thinge, but we haue a good hope of beteer. We ha­ue had a good beginning, I be­sech God to continewe it. But I tell you, it is farre wyde,Some by­shoppes wolde haue the people to contynue in ingnoraunce styll. that the people haue suche iudge­mentes, the Byshoppes they coulde laughe at it. What was that to them? they would haue them continue in theyr igno­raunce styll, and them selues in vnpreachyng prelacye. Wel, [Page] syttynge, syttynge. He satte doune and taught.A good place of scripture for a papyst to buyld [...]ogth vpon nothing. The texte doeth tell vs that he taughte, but it doeth not tell vs what he taughte. If I were a papist I coulde tell what he sayde. I woulde in the Popes iudge­mente shewe what he taught. For the Byshop of Rome hath in scrimio pectoris sui. The true vnderstandyng of Scriptures Yf he call a counsayle, the col­ledge of Cardinalles, he hathe authority to determyne the sup­per of the Lorde, as he dyd at ye counsayle of Florence.

And Pope Nicolas, and By­shoppe Langfrancke shal come and expounde thys place, and saye, that oure Sauioure Christe, sayed thus. Peter I [Page] do meane thys by syttynge in thy bote that thou shalte goo to Rome, and be Byshoppe there fyue and twentie yeares, after myne ascension. And all thy successours shall be rulers of ye vniuersal churche after the.Here is nogth vpō nothing. Heare woulde I place also ho­lye water, and hollye breade, & al vnwrytten verites, if I were a Papyste, and that Scripture is not to be expoundyd by anye priuate interpretacion, but by oure holye father, and hys col­ledge of Cardinalles.

Thys is a greate deale bet­ter place then. duc in altum. But what was Coristes sermon? it maye sone be gathered what it was. He is alwayes lyke hym selfe.

[Page]Hys fyrste Sermon was. penitē ci [...]m agite, The state of chrystes first sermone. Do pennaunce, youre lyuynge is naught, repente. A­gayne at Nazareth, when he redde in the temple and prea­ched remission of synnes, and healynge of woundyd consci­ences, and in the longe sermon in the mount, he was alwayes lyke hym selfe, he neuer dissen­ted from hym selfe. O there is a writer hathe a ioylie texte here and his name is Dionisimus. I chaunced to meate wyth hys boke in my Lorde of Caunter­beryes lybrarye:A texte of one Dionisius. Rikel a monk of the charter house. he was a Monke of the charterhouse. I m [...]ruayle to fynde suche a sen­tence is that authour. What taugth Christ in thys sermon? Mary sayeth he, it is not writ­ten▪ And he addeth more vnto [Page] it Euangeliste tantum scripser [...] de ser [...]onibus et miraculis cristi, quantum [...]gnonerunt inspirante deo sufficere ad edificacionem ecclesie ad confirmacionē fidei, et ad salutem animarum. It is true it is not written. Al hys miracles were not wrytten, so ney­ther were all his sermons writ­ten, yet for all yt the euāgelistes dyd wryte so muche as was ne­cessary. They wrote so muche if the myracles and sermons of Christ as they knewe by godes inspiracion to be sufficiēt for y edifiyng of the churche,The englysh of the lattine texte before. the cō ­firmacion of oure fayeth, and the health of oure soules. If thys be true as it is in dede▪ where be on wryttē verities? I meruayle not at the sentence but to fynde it in suche an au­thour. Iesus what authoriti he [Page] giues to goddes worde. But GOD woulde that suche men shoulde be wytnesse with the auctoritye of his boke, wyl they nyll they.

Nowe to drawe towardes an ende. It foloweth in the texte. duc in altum. Here cometh in the supremicye of the Byshoppe of Rome. When oure Sauioure Christ had made an ende of his sermō and had fed their soules,Christ proui­des for the body as well as for the soule. he prouided for theyr bodies. Fyrst he began with the soule. Christes word is the fode of it. Nowe he goeth to the bodye, he hath charge of them bo [...]th: we must commit the fedynge of the bodye and of the soule to hym. Well, he sayeth to Peter. duc in altum. Launche into the depth, [Page] put forth thy bote farther into the deepe of the water. Lose youre nettes, nowe fyshe. As who shoulde saye, youre soules are now fedde, I haue taught you my doctrine, nowe I wyll confirme it wyth a miracle.Christ confi [...] red his doc­tryne wyth myracles. Lo sir here is duc in altum. Here Peter [...]as made a greate man saye [...]he Papystes, and all his suc­cessours after hym. And thys is deriued of these few wordes. Launch into the deepe. And theyr argumente is thys: he spake to Peter onelye,A faynt and a feble argu­mente. and he spake to hym in the syngulare number, ergo he gaue hym such a preeminence a boue the rest. A goodly argument, I wene it be a sillogismus in quem terra pontus. I wil make a like argumcē, Oure Sauioure Christe sayed [Page] to Iudas, when he was about to betraye hym quod fac citius. Nowe whan he spake to Peter there were none of his disciples by, but Iames and Iohn, but when he spake to Iudas they were all presēt. Wel, he said vn. ot hym. quod sacis fac citius. Sped thy busynes, yt thou hast in thy head, do it, He gaue hym here a secret monicion, that he knewe what he intended, if Iudas had had grace to haue taken it and repented. He spake in the sin­gular number to hym, ergo he gaue hym some preeminence.A good ground for the Colledge of Cardinal­les. By like he made hym a Cardy­nall, and it mighte full well be, for they haue folowed Iudas euer sens. Here is as good a grounde for the Coledge of Cardinalles, as the other is for the supremitie of the Bishop [Page] of Rome. Our Sauiour Christ (say they) spake onely to Peter for preeminence, because he was cheife of the Apostles, and you can shewe none other cause, Ergo thys is the cause why he spake to hym in the syngular number. I dare saye there is neuer a whirrimā at Westmin­ster brydge but he can answere to thys, and gyue a naturall reason of it.

He knoweth that one man is able to shoue the bote▪ but one man was not able to caste out the nettes,Why christ spake in the plurall num­ber & whyrin the syngular. and therefore he sayed in the plurall nomber, larate retia Louse youre nettes? and he sayd in the syngular number to Peter, launch out the bote. why? because he was able to do it.

[Page]But he spake the other in the plural nomber, because he was not able to conuaye the bote, and cast out the nettes to. One man coulde not do it. Thys woulde the whirry man saye, and that wyth better reason, then to make suche a misterie of it,Christ sends not food and lyuyng with­out laboure. as no man can spye but they. And the cause why he spake to all, was to shewe that he wyll haue all Christē men to worcke for theyr lyuynge. It is he that sendes foode both for the body, and soule, but he wyll not sende it, wythout laboure. He wyll haue all Christen people to la­boure for it, he wyll vse oure la­boure as a meane whereby he sendeth oure foode. Thys was a wounderous myracle of oure Sauioure Christe. and [Page] dyd it not onely to allure them to hys discipleshippe, but also for our commoditye. It was a seale, a seale, to seale hys doc­trine wyth all. Nowe ye knowe that suche as be kepars of sea­les,Kepars of seales hathe theyr sealyng tymes. as my Lorde Chauncelour and suche other, what so euer they be, they do not all wayes seale, they haue a sealynge tyme (For I haue herde poore men complayne, that they haue bene put of from tyme to time of sea­lynge,When chry­stes doctryne was suffici­ntelye sealed tyll all theyr monye were spent, and as thei haue times to seale in, so our Sauioure Christ had his time of sealinge. When he was here in earth, wyth hys Apostlees, and in the tyme of the primitiue churche, Christes doctrine was, sufficientelye sea­led [Page] alredy wyth seales of hys owne makynge, what shoulde oure seales do? What nede we to seale his seale? it is a confir­med doctrine alredy. O luther, when he came into the worlde fyrst,Luter hadde sumwhat to do in hys tyme. and disputed agaynst the decretales, the Clementines, Alexandrines, Extrauagan­tines, what a do had he. But ye wyll saye paraduenture he was deceyued in some thyn­ges, I wyl not take vpon me to defend him in al pontes. I wyll not stand to it,They called vpon Luther to do myra­cles. yt al that he wrot was true, I thinke he woulde not so hym selfe. For there is no man, but he maye erie. He came to further and further knowledge, (but suerly he was a goodly instrumēt) Wel I say when he preached fyrste they called vpō hym to do myracles, [Page] they were wrought before, And so we nede to do no miracles. In dede when ye popish prelates preached fyrst,What kinde of miracles the papysh had. they had nede of miracles, & the deuil wroughte some in the preachynge of pur­gatorye. But what kynde of miracles these were, all Englande doeth knowe, but it wyll not knowe. A wounderfull thinge, that the people wyl con­tynewe in theyr blyndnes and ignoraūce stil. We haue greate vtilitie of the miracles of oure sauiour Iesus Christ.What profet we haue of christes myracles. He doth signifye vnto vs, by this wōderful worcke, yt he is Lord as well of y water as of the lād. A good cōfort for those yt be on y water whē they be in any tēpest or daū ger to call vpon him. The fishe here came at his cōmaundemēt. [Page] Here we maye learne that all thynges in the water are sub­iecte to Christe. Peter sayed, Syr, we haue laboured all nighte, and haue not caught one fynne, howe be it at youre worde we wyll to it a freshe. By this it appereth that the gaine, the lucre,Oure luker and gaynes must be im­puted to god and not to our laboure. the reuenewes that we get, must not be imputed to oure labour, we maye not say, gramercy labour it is not oure labour, it is our sauiour Christ that sendeth vs liuynge, yet muste we laboure, for he that sayed to Peter laboure, and he that bad the fyshers laboure, biddes all menne to laboure in theyr busines. There be some people that ascrybe theyr gay­nes, theyr encrease, gotten by anye facultye, to the deuyll. Is [Page] ther anye trowe ye in England would say so? Now if any man shulde come to an other, and saye he gat hys lyuynge by the dyuell, he would fall out wyth hym.Who gettes theyr liuynge by the dyuell. There is not a man in Englande that so sayeth, yet is there some that thyncke it. For al yt get it with false biyng and sellyng, wyth circumuention, wyth vsury, impostures, myxte wares, false waightes, decey­uynge theyr Lordes and may­sters, all those, that get theyr goodes on thys fashion, what do they thyncke, but that the deuill sendes them gaynes and rytches. For they be hys (beyng vnlawefully gotten) What is thys to say, but that the dyuell is aucthour of theyr gaynes when they be so gotten? For [Page] God inhabites them deus nou uo­lens iniquitatem tues. God wyll no iniquite.Sum impute all theyr gay­nes to there laboure. These folke ar greatly deceiued. Ther be some againe impute all to theyr laboures and workes.

Yea, on the hollye daye, they can not fynde in their hertes to come to the Temple, to the blessed cōmunion, they must be working at home. These are wyde againe on the otherside. And some there be yt thinke, yf they worcke nothing at all, they shal haue inough,We must worcke, God geues not meate in our mouthes for gapyng. thei wil haue no good exercise, but gape and thinke yt god wyl send meate in to their mouthes, & these are as fare wide: they muste worke, he had ye fishers worcke. Our Sa­uiour Christ bad Peter worke, & he that sayed so to them, sayes [Page] the same to vs, euery man in hys arte. benedictio dei sacit diuitem.

The blessynge of God ma­keth a man ryche. He lettes hys sonne shyne vpon the wyc­ked, aswell as vpon the good, he sendes ryches boeth to good and bad.

But thys blessynge turnes to them into a malediction and a curse, it encreseth their dam­nacion. Saynte Paule wry­tynge to the Tessalonians, dyd put an order howe euerye man should worcke in his vocacion. Cum essemus apud vos, hoc precipie­bamus vobis, vt si quis nollet operari, is nec edat.

When I was amonge you (sayeth he) I made thys ordy­naunce, that whosoeuer would [Page] not do the worcke of hys voca­tion, shoulde haue no meate. It were a good ordinaunce in a common weale, that euerye mā shoulde be set on worke, eue­ry man in hys vocacion. Lette hym haue no mete. Nowe he saith furthermore. Audiuimus quos dam inter nos versantes inordinate, ni­hel operis facientes. I here saye there is some amongest you yt lyues inordinatlye. What is ye worde inordinatlye? ydellye, ge­uynge them selues to no occu­pacion for theyr lyuinge. Curiose agentes. Curiouse men, gyuen to curiositye, to searchynge what other men do. Saynct Paule sayeth, he harde saye, he coulde not tell whether it were so or no But he toke occasion of hea­rynge saye, to sette out a good [Page] and holsome doctrine. His autem qui sunt eiusmodi precipimus, et obsecramus. We commaund and desier you for the reuerence of God, if ther be any suche, that they wyll do ye worckes of their vocacion, and go quietly to theyr ocupa­tion, and so eate theyr owne breade, ells it is not theyr owne, it is other mens meate. Oure Sauiour Christ before he be­gan hys preachynge, lyued of his occupaciō, he was a carpen­ter, and gat hys liuynge wyth greate laboure.

Therefore let no manne dys­dayne, or thincke skorne to fo­lowe hym in a meane liuynge, a meane vocacion, or a com­mon callynge and occupacyon. For as he blessed oure nature wyth takynge vpon hym the [Page] shape of man, so in his doing he blessed al occupaciōs and artes. This is a notable exāple to sig­nifye yt he abhorres all idlenes. When he was a Carpentar, then he went, and did the worke of hys callynge, and when he was a preacher he did the wor­kes of that calling. He was no vnpreachyng prelate. The By­shoppe of Rome shoulde haue learned that at hym. And these gayners with false artes what be they? They are neuer con­tente wyth that yt they haue, thoughe it be neuer so muche. And they that are true dealers, ar satisfied with that ye God sen­des, thoughe it be neuer so lytle. Qu [...]tus magnus pietas, cum animo sua sorte cont [...]nto. Godlines is great gayne, It is lucre inough, it is vantage inough to be con­tente [Page] wt that, that God sednes. The faithfull can not lacke, the vnfaythfull is euer lackynge, though he haue neuer so much. I wyl nowe make an ende. labo­res mannū tuarum. Let vs al la­boure, Chryst teacheth vs to la­boure, yea the Byshop of Rome hyme selfe, he teacheth hym to labour, rather then to be hedde of the church. Let vs put oure trust in God. Lubores manuum tu­ [...]rum. Cast thy care vpō ye Lord and he wyl noryshe the and fede the. Againe the prophet saieth. Numquam uidi iustum de relictum nec semen eius querens panem.

I neuer sawe the ryght­tuouse man for saken, nor hys seede to seke hys breade. It is infidelytie, infidelitye that mar­res all to gether.

[Page]Well to my texte. Labores manu­um tuarum quia manducabis, beatus et bene tibi erit. Because thou eatest thy labors of thy handes, that, yt God sendes the of thy laboure. Euery man must labour, yea though he be a kynge yet he muste laboure, for I knowe no mā hath a greater laboure then a Kinge. What is his laboure? To study goddes boke, to see yt there be no vnpreachynge pre­lates in hys realme, nor bribing Iudges, t [...] se to all estates, to prouyde for the poore, to se vit­tailes goodchepe. Is not thys a labour trowe ye? thus if thou doste laboure, exercisynge the worckes of thy vocacyon, thou eatest the meate that God sendes the, and then it folo­weth. Beatus es [...] Thou arte bles­sed [Page] [Page] [Page] manne in Goddes fauour, Et bene tibi rit. And it shal go well wyth the in this worlde, both in bodie & soule,Prouisiō both for the body & the soule▪ for God prouides for both. Howe shalt thou pro­uyde for thy soule? Go here sermons. Howe for the body? Ea­bour in thy vocation, and then shall it be well wyth the, bothe here and in the worlde to come through the fayth and merites of our sauiour Iesus Chryst. To whom with the father and the holy goste, be prayse for euer and euer, world with out ende. Amē. The ende of the .vi. Sermon.

The seuenth Sermon of Mayster Hughe Latymer, whych he preached before the Kinges Maiestie within his graces Palayce at West­minster the xix.. daye of Apryll.

QVecunque scripta sunt ad nostram doctrinam scripta sunt. Al thinges that be writen, thei be writē to be our doctrine. By occasiō of this text (most honorable audiēce) I haue walked thys Lente in the brode filde of scripture and vsed my libertye, & intreated of suche matters as I thoughte, mete for this audi­tory. I haue had a do wyth many estates euen wyth the hygh­est of all▪ I haue entreated of [Page] the dutye of Kynges, of the du­tye of magestrates, and Iud­ges, of the dutye of prelates, a­lowyng that yt is good & disa­lowyng the contrary. I haue taught that we are all synners,Al are sinners & haue offēdid he that is best may wel be amendyd. I thinke there is none of vs al, neither preacher, nor hearer but we maye be amended, and re­dresse oure lyues, We maye all saye, yea all the packe of vs, pec­cauimus cum patribus nostris. We haue offēded & sinned wt our forefathers. In multis offendimus omnes. There is none of vs all, but we haue in sondry thinges greuously offended almyghtye God. I here intreated of manye fautes and rebuked manye kyndes of synnes. I intende to daye by Goddes grace, to shew you the remedy of synne. We be in the [Page] place of repentaunce, nowe is the tyme to cal for mercy, why­les we be in this worlde.The remedye of synne. We be all synners, euen the best of vs all. Therefore it is good to here the remedy of synne. This day is comonlye called good Fry­day, although eueri daye ought to be wyth vs good fryday, Yet thys day we ar accustomed spe­cially to haue a commemoratiō and remembraunce of the pas­sion of our sauiour Iesu Christ. This daye we haue in memory hys bytter Passion and death, whych is the remedy of our syn. Therefore, I intend to intreate of a pece of a story of hys pas­sion. I am not able to intreate of all. That I maye do, that the better, and that it maye bee to the honour of God & ye edifica­tion [Page] of youre soules and myne both, I shal desyre you to praye &c. In thys prayer, I wyll desyre you to remember the sou­les departed, wyth laudes and prayse to almightie God, that he woulde vouchsafe to assyste them at the hour of their death In so doynge, you shalbe putte in remembraunce to praye for youre selues, that it maye please GOD to assyste and comforte you in the agonies and paynes of death.

The place that I wyll intreate of is in the .xxvi. Chapiter, of Mat Luke. xxii. Marke. xilii. of Saynct Mathewe, Howe be it, as I intreate of it I wyll bor­rowe parte of Sayncte Marke and saynct Luke, for they haue somwhat, that saynct Mathew hath not, and especiallye Luke. [Page] The texte is, Tunc cū uenisset Iesus in uillam que dicitur gethsemani. then whē Iesus cāe, some haue in nillō some in agrum, some in prediū, But it is allone, whē Chryst came in to a Graūg, into a peace of lād, into a felde, it makes no mat­ter, call it what he wyll: at what tyme he had come into an ho­neste mans house, and there ea­ten hys pascall lambe, and in­stituted and celebrated the lor­des supper, and sette furth the blessed communion, then when thys was done, he toke his way to the place, where he knewe Iudas woulde come. It was a solitarye place and thyther he wente wt hys leauen Apostles. For Iudas the twelfte was aboute his busines,Iudas did not slepe nor for­slowth his busines. he was occu­pied aboute his marchaundyse, [Page] and was prouydyng amōg the byshoppes and preistes, to come with an imbushement of Iewes to take our sauiour Iesu christ.

And when he was come into this feeld, or graunge, this vil­lage, or ferme place, whych was called Gethsemani,Christ left .viii of his Disci­ples wythout the garden appoyntynge them what to do the whiles he went to praye. there was a Garden sayth Luke, into the whych he goeth, & leues .viii. of hys disciples wtout, howbeit he appoynted thē what they shold do. He saith. Sedete hic, donec nadā il luc, et orē. Sit you here whiles I go yonder and pray. He told thē that he went to pray, to monysh thē what they should do, to fall to praier as he dyd. He lefte thē there, & toke no more with hym but .iii. Peter, Iames, and Ihō,A solitarye [...]lace is mete for prayer. to teach vs that a solitari place is mete for prayer. Then when [Page] He was come into thys garden, cepit expauescere. He begā to trim­ble, in so much he sayed, Tristis est anima mea vsque ad mortē. Mi soule is heauye and pensyue, euen vnto death.A notable place to remē ­bre christes doynges for vs. Thys is a notable place, and one of the moste espe­ciall and chefest of al that be in the story of the passiō of Christ. Here is oure remedye. Here we muste haue in consideracion, all hys doynges, and sayinges, for oure learnynge, for our edi­ficacion, for oure comforth, and consolation.

Christ dyd appoynt his thre Disciples to an order.Fyrst of al he set hys thre Dis­ciples that he toke wyth him in an order, and toulde them what they shoulde do, sayinge. Sedete hic et uigilate mecum et orate.

Syt here, & praye that ye en­ter not into tēptaciō, but of that [Page] I wil entreate afterward. Now when he was in ye garden, cepit ex pauescere He began to be heauye, pensiue, heauye herted. I lyke not Oregenes plaing with this word cepit, it was a perfect hea­uines it was suche a one as was neuer sene the greater,Howe doc­tours are to be estemed. it was not only ye beginninge of a sorow. These doctours, we haue greate cause to thanke God for thē, but yet I wold not haue thē alwayes to be allowed. They haue handled many pointes of our fayth very godly, & we may haue a greate staie in thē in ma­nye thinges, we mighte not wel lacke thē, but yet I woulde not haue mē to be sworne to thē, and so adicte as to take hande ouer hed whatsoeuer they say, it were a great inconuenience so to do Well, let vs go forwarde. He [Page] toke Peter, Iames and Iohn into this garden. And why dyd he take them wyth hym, rather then other? marye those that he had taken before, to whom he had reueled in the hil, the trans­figuracyon and declaracyon of hys deytye, to se the reuelacyon of the maiestie of hys Godhede: nowe in the garden he reueled to the same the infirmitye of his manhode, because they had ta­sted of the swete, he would they shoulde tast also of the sower. He toke these wyth hym at both tymes, for two or three is y­noughe to beare witnes. And he began to be heauy in hys mind. He was greatlye vexed wythin hym selfe, he was sore aflycted, it was a great heauines, he had bene heauye manye tymes be­fore, and he had suffered greate [Page] afflictions in hys soule, as for the blyndenes of the Iewes, and he was lyke to suffer mo panges of payne in hys bodye. But thys pange was greater then anye he euer suffered, yea, it was a greater tormente vn­to hym, I thynke a greater payne then when he was han­ged on the crosse, then when the stower nayles were knoc­ked and dryuen throughe hys handes and fete, then when the sharpe crowne of thornes was thruste on hys head. Thys was the heauines and pensiuenes of hys hearte, the agony of the spirite. And as the soule is more precious then the bodye: euen so is the paine of ye soule is more greuous then the paynes of the body. Therfore ther is another [Page] whiche writeth. horror mortis graui or ipsa morte. The horrour & vg­somnes of death is sorer then death it self. This is ye most greuous payne, that euer christ su­ffered, euen this pange, that he suffered in the gardē. It is the most notable place one of thē in the whole storie of ye passiō, whē he sayed. Anima me a tristis est vsque ad mortem. My soule is heauy to death. And cum cepisset expauescere and when he began to quyuer, to shake. The greuousnes of it is declared by hys prayer that he made.

Pater sipossibile est etc. Father if it be possible, a waye wt thys cup, rid me of it. He vnderstode by this cup, his paynes of death. For he knewe wel inough yt his passion was at hand, that Iu­das was come vpon hym wyth [Page] the Iewes to take him. There was offered vnto hym nowe the Image of death, the I­mage, the sence the, ye felynge of hell, for death and hell go both to gether. I wyll entreate of thys Image of hell, whyche is death. Truelye no manne can shewe it perfectlye yet, I wyl do the best I can to make you vnderstād the greuouse panges that oure Sauyoure Chryste was in, whē he was in the gar­den, as mans power is not a­ble to beare it, so no mās tonge is able to expresse it. Paynters painte death lyke a man wtout skin, & a body hauyng nothyng but bones, And hel they painte wt, horible flames brēning fier, they bungell some what at it they come nothinge nere it But thys is no true payntynge. [Page] No paynter can paynte hel vn­lesse he coulde paynte the tor­ment and condemnatyon both of body and soule, ye possession & hauyng of all in feliticie. Thys is hel, this is ye Image of death, this is hell, such an euyl fauou­red face, such an vgsome coun­tenaunce, suche an horrible vy­sage our sauiour Christ sawe of death and hell in the garden. There is no pleasure in behol­dynge of it, but more payne thē any tounge can tell. Death and hell toke vnto them thys euyll fauoured face of synne, and tho­rough synne. Thys synne is so hyghlye hated of Gode, that he doth pronounce it worthy to be punished wyth lacke of alfely­citie, wyth the fealyng of infeli­citie. Death and hell be not on­ly [Page] the wages, the reward, ye sti­pēd of sin, but they are brought into ye world by sinne, per peccatū mors sayth S. Paule, throughe synne deathe entered into the world. Moses sheweth the fyrst cōminge in of it into the world: Where as our fyrst father Adā was set at libertie to lyue for e­uer, yet God inhibytynge hym from eatynge of the Apple, told hym, If thou meddle wyth this fruite, thou & all thy posteritye shall fal into necessitie of death from euer lyuynge, morte morieris. thou and all thy posteritye shal be subiecte to deathe, here came in death and hell. Synne was their mother. Therefore they must haue suche an Image as their mother sinne woulde geue them. An vgsome thinge and an [Page] horrible Image muste it nedes be that is broughte in by such a thing so hated of God, yea, this face of death and hell is so ter­ryble, that suche as hath bene wycked men hade rather be hā ­ged than abyde it.The example of Achitophel whych hāged hym selfe. As Achyto­phell that trayroure to Dauid lyke an ambycyouse wretche thought to haue come to hygh­er promocyon, and therefore cōspired with Absolon agaynst hys master Dauid. He, when he sawe hys counsayle toke no place, goes and hanges hym selfe, in contemplacion of thys euil fauoured face of death. Iudas also when he came wyth pushementes to take hys mai­ster Chryst in beholdynge thys horrible face, hanged hym selfe.

Yea the electe people of God, [Page] the faythfull hauinge the be­holdynge of thys face, (though God hath alwayes preserued them, suche a good God he is to them that beleue in hym, that he wyll not suffer them to be tempted aboue that, that they haue bene able to beare) yet for all that, there is nothynge that they complaine more sore then of thys horrour of death. Go to Iob. What sayeth he?Iob cursed ye day of hys death whē he did inwardly behold ye hor­rour of death Pereat dies in quo natus sum, suspendiū elegit anima mea. Wo worth ye day that I was borne in, my soule wolde be hanged, saying in his panges almooste he wyste not what. Thys was when wyth the eye of hys conscience, and the inwarde man he be helde the horrour of death and hel, not for any bodylye payne that [Page] he suffered, for when he hadde byles, botches, blaynes, and scabbes, he suffered them pa­cientlye, he coulde saye then: Si bona suscepi de manu Domini. &c.

If we haue receyued good thynges of God, why shoulde we not suffer likewyse euyll?Why Iob was vexed. It was not for any suche thynge, that he was so vexed, but the syght of thys face of death and hel, was offered to hym so lyue­ly that he wolde haue bene oute of thys worlde. It was thys e­uyl fauored face of death that so troubled hym. Kynge Da­uid also sayed, in contemplaciō of thys vgsome face. Laboraui in gemitu meo. I haue bene sore ve­xed with sighyng & mourning. Turbatus est a furore oculus meus. Myne eye hath bene greatlye [Page] troubled in my rage. A straun [...] thynge, when he had to fyghte wyth Goliath that monstrous giante,Dauid fea­red not Go­liath the monstrous gyant but he feareth death. who was able to haue eaten hym, he coulde a byde hym, & was nothynge a frayed and now what a worcke? what exclamacions makes he at the syghte of death?Ionas feared not ye sea but he feared de­ath. Ionas lyke­wyse was bold inoughe, to byd the shypmen cast hym into the sea, he had not yet sene that face and vysage, but when he was in the Whales belly, and had there the beholdynge of it, what terror and distresse abode he? Ezechias whē he sawe Se­nacherib beseigynge hys citye on euerye syde most violentlye,Ezechias fea­red not the mighty Army of Senache­rib but he fea­red death. was nothynge a frayde of the greate hoste and myghtye ar­my that was lyke to destroye [Page] hym oute of hande, yet he was a frayed of deathe. When the Prophet came vnto hym, and sayed:iiij. of the kynges the .xx. Dispone domini tue, morte mo­rieris, et non vines.

It stroke him so to the harte that he fel a wepynge. O Lord what an horror was this? Ther be some writers that sayes that Peter, Iames and Ihon, were in thys felynge at the same tyme and that Peter when he sayed: ‘Exi a me domine quia homo peccator sū.’ Did tast some part of it he was so astonyshed, he wist not what to saye. It was not longe that they were in thys anguyshe, some sayes longer, some shorter but Chryst was readye to com­forte them, and sayed to Pe­ter.

[Page] Ne timeas, Be not afraied. A frēd of myne tolde me of a certayne woman, that was .xviii. yeares to gether in it.Ly [...]le [...] the [...] had wo [...]full cō [...] in his [...] I knewe a man my self Bilney, litle Bilnei, that blessed martyr of GOD, what tyme he had borne hys fagott, and was come agayne to Cam­brydge hadde suche conflyctes, wythin hym selfe, beholdynge thys Image of death, that hys frendes were a frayed to lette hym be alone, they were fayne to be wyth hym daye and nyght, and comforted hym as they coulde, but no com­fortes woulde serue. As for the comfortable places of scripture to brynge theym vnto hym, it was as though a man woulde runne hym throughe the herte wyth a sweard. Yet afterwarde [Page] all thys he was reuiued, & toke his death pacientlye,Byluey toke hys death pa­ciently. and dyed wel against the Tirannical sea of Rome. Wo, wil be to that byshoppe that had the examyna­cyon of hym, if he repented not. Here is a good lesson for you my fryendes. If euer ye come indaunger, induraunce, in pry­son for godes quarrell. and hys sake, (as he dyd for purgatorye matters,A god leasson for suche as are in pryson for ye wordes sake. and put to beare a fagot for preachynge the true worde of God agaynste pilgre­mage and suche lyke matters) I wyl aduyse you fyrst & aboue al thing to abiure al your fryendes, all your frindeshipe, leaue not one vnabiured, it is they that shall vndo you, and not your ennemyes. It was his ve­ry friendes, that brought Byl­nye [Page] to it. By this it maye some­what appere what oure sauy­our Christe suffered, he doeth not dissemble it hym selfe,Chryst was in Agonye. when he sayth, my soule is heauye to death, he was in sosore an Ago­ny, that there issued out of hym as I shal entreate anone, drop­pes of bloud, and vgsome thing suerly, whiche his fact and dede sheweth vs, what horrible pay­nes he was in for oure sakes. But you wyll saye, howe can thys be? It were possible that I and suche other,An answer to an obiectyon concernyng Chrystes af­fliction & tor­mentyng. as be greate synners shoulde suffer suche af­flictiō. The sonne of God, what oure Sauioure Christe? neuer synned, howe can thys stande that he shoulde be thys hande­led? he neuer deserued it. Ma­ry I wyl tell you how we must [Page] consider oure Sauiour Christe two wayes, one way in hys mā hode, a nother in his Godhed. Some places of scripture must be referred to hys deitie, and some to his humanitie.Christ suffred nothyng in hys godhed. In hys godhed he suffered nothynge, but nowe he made hym selfe voide of hys deity, as scripture sayth.

Cū esset in forma dei exinaniuit seipsum.

Where as he was in the forme of God, he emptyed hym selfe of it, he dyd hyde it, and vsed him selfe as though he had not had it, he woulde not helpe hym selfe wyth hys godhede, he humbled him selfe with al obedience vnto death, euen to the death of the crosse thys was in y he was mā,How Chryst toke vpō him our synnes. he toke vpon hym our syn­nes, our synnes, not the worcke of synnes. I meane not so, not [Page] to do it, not to commyt it, but to purge it, to cleanse it, to beare the stypende of it,Whych way Chryst was ye greate synner of the whole world. and that waye he was the great syn­ner of the worlde, he bare all the synne of the worlde on hys backe, he woulde become det­ter for it.

Nowe to sustayne and suffer the doloures of death, is not to synne, but he came into thys worlde, wyth hys passyon to purge our synnes. Nowe thys that he suffered in the Gar­daine is on,Chrystes suf­feryng in the garden was one of the bytterest peces of al his passion of the bittrest peces of al hys passyon, thys feare of death was the byttereste payne that euer he a bode, dewe to syn which he neuer did, but became detter for vs. Al this he suffer for vs, thys he dyd to satissefye for our synnes. It is much like [Page] as if I oughte another mā .xx. M. poūdes,He declares what Chryst dyd for vs by a similitude. and shulde paye it out of hande, or elles go to the dungen of ludgate, and whē I am goynge to pryson, one of my friēdes should come, & aske, whether goeth thys mā? And after he had harde the matter, shulde saye, let me aunswere for hym, I wylbe come suertye for hym. Yea, I wyll paye all for hym Suche a parte played our saui­our Christe wyth vs. If he had not suffered thys, I for my part shoulde haue suffered, accor­dynge to the grauitie and quā ­titie of my synnes, damnacion. For the greater the synne is,The greatter the synne is, the greater is the payne. the greater is the punyshement in hell. He suffered for you and me in suche a degre, as is dewe to al ye sīnes of the whole world. [Page] It was as if you woulde immagin that one man had commyt­ted al the synnes since Adā, you maye be sure he shoulde be punished wyth the same horrour of death in suche a sorte as al men in the worlde shoulde haue suffered. Feyne & put case our sauy­our Christe, had cōmitted al the sinnes of the world, al that I for my parte haue done, al that you for youre parte haue done, and that anye manne elles hath done, if he hade done all thys him self, his agony that he suffered shoulde haue bene no grea­ter nor greuouser, then it was. This that he suffered in the garden was a portion I say of hys passiō & one of the bitterest par­tes of it.His suffering in the garden was bytter & paynfull. And this he suffered for [Page] oure synnes and not for anye synnes that he had commytted hym selfe, for al we should haue suffered euery man accordynge to his owne desertes.

This he dydde of his goodnes,Why Chryst suffred suche paynes in the garden. partelye to purge and cleanse our synnes, partlye, because he would tast, & fele our myseries, Quo posset succurrere nobis. that he should the rather helpe and re­lieue vs, and partly he suffered to geue vs example, to be haue our selues as he dyd. He dyd not suffer, to discharge vs clene frō death, to kepe vs cleane, frō it,All men shall behold the vgsome face of death. not to tast of it. Nay nay, you muste not take it so. We shall haue the beholding of this vg­some face euery one of vs, we shal fele it our selues. Yet oure sauiour Christ dyd suffer, to the [Page] entente, to sygnifye to vs, that death is ouercomable.How we shal ouercome death. We shal in dede ouercome it, yf we re­pente, and acknowledge that our sauiour Iesu Christe paci­fyed with his panges and pay­nes the wrath of the father, ha­uynge a loue to walke in the wayes of God, yf we beleue in Iesus Christ, we shal ouercome death, I say, it shal not preuaile agaynst vs. Wherfor wherso? euer it chaunseth the my frende, to haue the tastynge of thys death,What is to be done when the horrour of death comes. that thou shalte be tem­ted wyth thys horror of deathe, what is to be done then? when soeuer thou felest thy soule hea­uy to death, make haste, and re­sorte to this gardaine, and with thys faith thou shalt ouercome thys terrour when it commeth. [Page] Oh it was a greuous thynge, that Chryste suffered here. Oh the greatnes of his dolour that he suffered in the gardē,Why Chryst suffred suche payn in the garden. partlye to make amēdes for our sinnes, and partly to delyuer vs from deathe, not so, that we shoulde not dye bodylye, but that thys death should be away to a bet­ter lyfe, and to destroye and o­uercome hell. Oure Sauyoure Chryst had a gardayne, but he had littel pleasure in it. You haue many goodly gardaynes, I wold you would in the myddes of theym cōsyder what agonye our sauyoure Chryst suffred in hys gardayne.A meditation for vs in oure gardaynes. A goodly medi­tacion to haue in youre gar­daines. It shal occasyon you to delight no farther in vanities but to remēbre what he suffr [...] [Page] for you. It maye drawe you from synne? It is a good monumente, a good sygne, a good monycyon to consyder howe he be haued him selfe in this gar­den.

Well he sayeth to hys Dis­cyples. Sytte here and praye wyth me. He wente a lytle way of, as it were a stones cast from them, and falles to hys prayer, and saieth: Pater si possible est transe at a me calix iste.

Father if it be possyble. A­waye wyth thys bytter cuppe thys outragious payne. Yet after he correctes him selfe, and sayes: Veruntamen u [...]u sicut ego volo sed sicut tu vis.

Not my wyll but thy wyll be done O father. Here is a [Page] good medytacyon for Chrysten menne, at all tymes, and not onelye vpon good fryday,Euery daye should be good fryday to a Chrysten man. lette good fryday be euerye day to a Christian manne to knowe, to vse hys passyon to that ende and purpose, not to reade the storye, but to take the fruyte of it.

Some menne if they hadde bene in thys agonye, woulde haue rūne them selues through with theyr sweardes as Saule dyd,i. Samu. xxxi some woulde haue hang­ged theym selues,ij. Samu. xvij as Achito­phell dyd.

Lette vs not folowe these menne, they be no examples for vs, but lette vs folowe Christe, whyche in hys agonye [Page] resorted to hys father wyth hys praier. This must be our patrone to worck by. Here I might dilate the matter as touchynge prayinge to Saynctes,We muste pray to God & not to saynctes. here we maye learne not to praye to Saynctes. Christe byddes vs, Ora patrem qui est in celis.

Praye to thy father that is in heauen, to the creator, and not to any creature. And therfore awaye wyth these auowryes. Let god alone be oure auowry, what haue we to do to runne hi­ther or thither, but onelye to the father of heauen? I wyl not ta­rye to speake of thys matter. Our Sauiour Chryste set hys disciples in an ordre and com­maunded theym to watch, and praye, sayinge: Vigilate et orate.

Whatch and praye. Wherto [Page] shoulde they watche and pray? he sayeth by and by:Why the dis­cyples were commanded to pray. Ne intretis in tentationem That ye enter not in­to temptacion. He byddes them not, praye that they be not tempted, for that is as muche to say, as to prai that we should be out of thys world. Ther is no man in thys worlde wythout temp­tacion. In the tyme of prospe­ryte we are tempted to wanton­nes, pleasures, and all lyght­nes, in tyme of aduersyte to dis­payre in goddes goodnes. Tēptacion neuer ceasses.

Ther is a difference betwene beynge tempted and entrynge into temptacion.A dyfference betwene be­ing tempted & entryng into temptacion. He byddes therfore not to praye that they be not tempted, but that they enter not into temptacion. To be tempted is no euyll thynge.

[Page]For what is it? no more then when the fleshe, the diuell and the worlde doeth solycyte and moue vs agaynst God.

To geue place to these sug­gestions, and to yelde oure selues, and suffer vs to be ouer comme of theym,To entre into temptacion thys is to en­ter into temptacyon. Our sauy­oure Christe knewe that they shoulde be greuously tempted and therfore he gaue them war­nynge,The apostles were warned of theyr temptacion. that they shoulde not geue place to temptacyon, nor dyspayre at hys death. And yf they chaunched to forsake hym, or to runne awaye, in case they tripped or swarued, yet to come agayne.

But oure Sauiour Chryste dyd not onely commaunde hys dyscyples to praye, but fell [Page] downe vpon hys knees flat vp­pon the grounde & prayed hym selfe,Chryste dyd praye in hys agonye. sayinge: Pater si fieri potest transeat a me calix iste Father, dely­uer me of this pange and paine that I am in, thys outragyous payne▪ This word, father, came euen from the bowels of hys harte, when he made hys mone, as who shoulde saye, father ryd me, I am in suche payne that I can be in no greater? Thou art my father, I am thy sonne Can the father, forsake hys sōne in suche anguishe? Thus he made hys mone. Father take a waye this horrour of death frō me, ryd me of thys payne, suffer me not to be takē whan Iudas comes, suffer me not to be han­ged on the crosse, suffer not my hādes to be perced wyth nayles [Page] nor my harte wyth the sharpe speare. A wonderfull thynge, that he shoulde so oft tel his discyples of it before, and nowe when he commeth to the poynte, to desyre to be rydde of it, as thoughe he woulde haue bene disobedient to the wyl of his fa­ther. Afore he sayede, he came to suffer, and nowe he sayes, a way wyth thys cuppe. Who woulde haue thoughte that euer thys geare should haue come oute of Chrystes mouthe? What a case is this? What shuld a man say? You muste vnderstande, that Christe tooke vpon hym our infyrmities,Chryst toke vpon hym all our infirmy­ties, except syn. of the whyche thys was one, to be sorye at deathe. Amonge the styppendes of synne, thys was one, to trymble at the crosse, thys is a punyshement [Page] for oure synne.

It goeth otherwayes wyth vs, thē wyth Christe, yf we were in lyke case, and in like agony. almost we woulde curse God, or rather wyshe that there were no God. Thys that he sayed, was not of that sorte, it was re­ferrynge the matter to the wyll of hys father, but we seke by al meanes be it righte, be it wrong of oure owne nature to be ryd out of payne, he desyred it con­dicionally, as it myghte stande, wyth hys fathers wyll, addyng a Veruntamen to it.

So his request was to shewe the infyrmytye of man, here is now an example what we shal do, when we are in lyke case.

An example for vs when we arr tēptedHe neuer deserued it, we haue. He had a Veruntamen, a notwythstandynge, [Page] let vs haue so to, we muste haue a neuerthe­les, thy wyll be done and not myne.

Geue me grace to be con­tente to submitte my wyl vnto thyne. Hys facte teacheth vs what to do. Thys is our surge­rye, oure physyke,Whē we are in Agonye what phisyck we shuld vse. when we be in Agonye, And reken vpon it frendes, we shal come to it, we shal feele it, at one tyme or an other.

What does he nowe? what came to passe nowe, when he had harde no voyce? hys father was domme.

He resortes to hys frēdes, seking some cōfort at theyr hādes seynge he hade none at hys fa­thers hande, he comes to hys disciples. and fyndes them a [Page] slepe, he spake vnto Peter & sai­ed. Ah Peter arte thou a slepe, Peter before had bragged stoutly as thoughe he woulde haue kylled, God haue mercye vpon hys soule. And nowe when he shoulde haue comforted Christ, he was a slepe, not once buffe, nor baffe to him, not a worde, he was fayne to saye to hys dyscy­ples: Vigilate et orate, Watche & pray, the spirit is ready, but the fleshe is weake, he had neuer a worde of them agayne. They myght at the leste haue sayed. Oh Syr remember your selfe, are you not Chryst? came not you into thys world, to redeme synne? be a good cheare, be a good comforth, this sorowe wyl not healpe you, comforte youre selfe by your owne preachynge [Page] you haue sayed: Oportet filium ho­minis pati, You haue not deserued any thing, it is not your faulte. In dede yf they had done thys wyth hym, they had played a frendlye parte wyth hym, but they gaue hym not so muche as one comfortable worde. We ronne to our frendes in our dy­stresses & Agonyes, as though we had al our truste and confy­dence in theym, he dyd not so, he resorted to theim, but trusted not in theym, we wyll ronne to our frendes and come no more to God, he returned agayn.

What? shall we not resorte to oure frendes in tyme of nede? and trowe ye we shall not fynde them a slepe? yes I warrante you, and when we nede theyr helpe moste, we shal not haue it. [Page] But what shal we do, when we shall fynde lacke in theym? we wyll crye out vpon theym, vp­brayde them, chyde, braule, fu­me, chaufe & backebite them. But Chryst dyd not so, he excu­sed hys fryendes, sayinge: Vigilate et orate spiritus quidē prōptus est, caro autem infirma. Oh (quouth he) watch and pray, I se wel the spirite is ready, but the fleshe is weake. What meaneth this? suerelye it is a comfortable place. For as longe as we lyue in thys worlde, when we be at the best, we haue no more but. Promptitudinem spiritus cum infirmi­tate carnis, The redynesse of the spirite with the infirmite of the flesh. The verye Saynctes of God sayed: Velle adest mihi, My wyl is good,Roma. vij. but I am not able [Page] to performe it, I haue benewith some, and fayne they woulde, fayne they woulde, there was redines of spirite, but it woulde not be. It greued thē that they coulde not take thynges, as they should do.

The fleshe resysteth the worcke of the holy Gost in oure hertes, and lettes it, lettes it.How ye fleshe resistis. m.C. wisheth prayer to be vsed. We haue to praye euer to God O prayer, praier, that it myght be vsed in thys Realme as it oughte to be of all menne, and specyallye of Magystrates, of Counsaylers, of greate Ru­lers, to praye, to praye, that it woulde please God to putte Godly policies in their hertes. Call for asystaunce. I haue heard say, whē that good quene that is gon had ordeined in her [Page] house, dayly prayer both before none,The admiral was a con­tempner of cōm [...] praier and after none, the admy­ral gettes hym out of the waye, lyke a moule diggynge in the earth, He shalbe Lottes wyfe to me as long as I lyue. He was a couetous man an horrible co­uetous manne, I woulde there were no mo in Englād. He was an ambicious man. I woulde there were no mo in Englande. He was a sedicious man, a con­temnar of commune prayer, I would there were no mo in En­glād, he is gone, I wolde he had lefte none behind him, Remēber you my lordes, that you pray in your houses to the better morti­fication of your fleshe. Remember god must be honored,He wylleth thē to praye. I wyl you to praye that God wyl con­tinew his spirit in you. I do not [Page] put you in comfort, that yf ye haue once the spirite, ye cannot lose it,New spirites lately start vp. Ther be new spirits start vp now of late, that saye after we haue receyued the spyryt, we cannot synne. I wyll make but one argument. Saynct Paule had broughte the Galathyans to the professyon of the fayth, & lefte theym in that state, they had receiued the spirit once but they synned agayne, as he testi­fyed of theym hym selfe. He sai­eth: [...]urrebatis bene. Ye were once in a ryght state, and agayne. Recepistis spiritū ex operibus legis, an ex iusticia fidei? Once they had the spirit by faith, but false Prophetes came (when he was gone frō thē) & they plucked them cleane away frō al that Paul had plā ­ted thē in, & thē said Paul vnto [Page] thē: O stulti Galathe quis vos fascina­uit? yf this be true, we may lose ye spryte, ye we haue once possessed. It is a fond thyng, I wyll not tarry in it. But now to the pas­syon again. Christ had ben with hys father, & felt no healpe, he had bene wt hys frendes, & had no cōfort, he had prayed twyse, and was not herd, what dyd he now?Chryst contynued in praier dyd he geue prayer ouer? no, he goeth agayne to hys fa­ther, & sayeth thesame agayne, father if it be possyble awaye wt this cup, here is an example for vs although we be not herd at the first time, shal we geue ouer our praier? nay we must to it a­gayne, we must be importune vpon god, we must be instant in prayer. He prayed thryse & was not herd, let vs sīners pray thre [Page] store tymes, folkes are very dul now adaies in praier, to come to sermōs, to resorte to cōmō prai­er. You houskepers,Housekepers & great men must geue ex­ample of prayer. and espe­cially great men geue example of prayer in your houses. Well dyd hys father looke vpon him thys secōd tyme? no, he went to hys frendes agayne thynkyng to finde some cōfort ther, but he findes thē a slepe again more deper a slepe thē euer they were. Their eyes were heauy wt slepe Ther was no cōfort at all, they wyst not what to say to hym. A wonderfull thing, how he was tost frō post to piller, one whyle to hys father, & was destytute at hys hand, another whyle to hys frendes, & founde no cōfort at thē, hys father gaue him lo­kīg on, & suffred him to bite vpō [Page] the brydle a whyle. Almyghtye God behelde thys battayle that he myghte enioye that honoure and glory, that in hys name all knees shuld bow, Celestium, Terre­strium, et infernorū, in heauē, earth, and hel.God puny­shes syn in not hearynge of our praiers Thys that the father wolde not here hys owne sonne, was an other punyshemente due to our synne. Whē we crye vnto hym, he wyll not here vs. The Prophet Ieremy sayeth: Clamabūt ad me, et ego nō exaudiā eos. These be Ieremyes wordes, here he threateneth to punyshe sin, with not hearing their prayyers, The Prophet saith: They haue not had the feare of God before theyr eyes, nor haue not regarded disciplyne and correc­tion. I neuer sawe surely so lyt­tel discipline as is nowe a daies [Page] [Page] [Page] Men wilbe maysters, they wyll be maysters, and no Disciples. Alas where is thys disciplyne nowe in England.People are wythout or­dre or honesti. The people regarde no disciplyne, they be without all order. Where they should geue place, they will not stur on inch, yea, wher magistrates should determyne matteres, they wyll breake into the place before they come, and at theyr commynge not moue a whytte for them. Is this discipline? Is thys good order? Yf a man say anye thynge vnto them, they re­garde it not. They that be cal­led to aunswere wyll not aun­swere dirertlye, but skoffe the matter out. Men the more they knowe, the worsse they be,The more we know the worsse we be. it is truely sayed.

Sciencia inflat, knoweledg ma­keth [Page] vs proude and ranseth vs to forget all, and set a waye dis­cipline, Suerlye, in Poperye they had a reuerence,In tyme of popery their was sum re­uerence but now none at all. but nowe we haue none at all, I neuer sawe the lyke. Thys same lacke of the feare of God, and disci­pline in vs, was one of the cau­ses that the father woulde not heare hys sonne. Thys payne suffered our sauioure Christ for vs, who neuer deserued it. Oh what it was, that he suffered in thys gardeyn, till Iudas came. The doloures, the terroures, the sorrowes that he suffered, be vnspeakeble. He suffered, partelye,Why Christ suffered so sore in the gardaine. to make amendes for oure synnes, and partelye, to geue vs example, what wee should do in lyke case.

[Page]What comes of thys geare in the ende Well, nowe he pray­eth agayne, he resorteth to hys father agayne. Angore correptus prolixius orabat. He was in sorer paines, in more anguishe, then euer he was, and therefore he prayeth longer, more ardente lye, more feruentelye, more vehementli, then euer he did be­fore.

Oh Lorde,Christ prayed the third time and swettes bloude▪ what a wonder­full thynge is thys, thys hor­roure of death is worsse then death it selfe, more vgsome, more bytter then anye bodylye death. He prayeth nowe the thirde tyme. He dyd it so in­stantlye, so feruentlye, that it brought out a bloudy sweate, & suche plentye that it dropped downe euen to the ground. [Page] There issued out of hys preci­ous body droppes of bloude. What a payne was he in, when these bloudy droppes fel so abū ­dantlye from hym?Our ingrat­titude & vn­thākfulnes to God whiche died for vs. Yet for all that, howe vnthankefull do we shewe oure selues towarde hym that dyed onely for oure sakes, and for the remedy of oure syn­nes. Oh what blasphemye do we commit daye by daye, what litle regarde haue we to hys blessed passion thus to sweare by goddes bloude,blasphemy & swering in al our pastimes by Christes pa­ssion. We haue nothynge in no pastime, but gods bloude gods woūdes. We continually blas­pheme hys passion in haukyng huntyng, dising, and cardynge Who would thynke he shoulde haue suche enemyes amonge those that professe hys name. [Page] What became of hys blud that fell downe trowe ye?The bloud of Hales was taken once for a religious relique. was the bloud of Hales of it, wo worth it. What a do was it to brynge thys oute of the kynges heade. Thys great abhomynacyon of the bloud of hales could not be taken a great whyle out of hys mynde. You that be of the courte,M. L. lesson yt was taught him at hys first cōmyng to the courte. and especially ye sworne chaplaynes beware of a lesson that a greate man taught me at my fyrst commynge to the court he tolde me for good wyll, he thoughte it well. He sayed vnto me. You must beware howe so euer ye do that ye contrary not the Kynge, lette hym haue hys sayinges, folowe hym, go wyth hym. Mary out vpon thys coū sayle, shall I saye, as he sayes.

Say youre conscience, or elce [Page] what a worme shal ye fele gna­wynge, what a remorse of cons­cience shall ye haue, when ye re­membre howe ye haue slacked your duty. It is as a good wise verse. Gutta cauat lapidē, non ui sed se­pe cadendo. The drop of raine maketh a hole in the stone, not by violence, but by ofte fallynge. Lyke wyse a Prynce muste be turned not violentelye,A princes mind must be perswaded but not violētly forced. but he must be wonne by a lytel & a ly­tle. He muste haue hys dutye tolde hym, but it muste be done wyth humblenes, wyth requeste of pardon, or els it were a daungerous thyng.

Unpreachynge Prelates haue bene the cause, that the bloud of Hales did so lōg blind the Kynge. Wo worthe that suche an abhomynable thynge, [Page] should be in a Christen realme, but thankes be to God it was partly redressed in the Kynges dayes that dead is, and muche more nowe. God graunte good wyl, and power to go forwarde, yf ther be any such abhomynacion behynd,Amen. that it may vtterlye be rooted vp.

O how happy are we, that it hath pleased almyghty God to vouchsafe, that hys sonne shuld sweate bloude for the redemyng of oure synnes, and agayne howe vnhappye are we, yf we wyll not take it thanckeful­lye, that was redemed so payne­fullye. Alas what harde har­tes haue we. Oure Saui­oure Christe neuer synned, and yet sweat he bloud for oure sin­nes, we wyll not once watter [Page] oure eyes wyth a fewe teares. What an horrible thyng is sin­ne?Synne is horrible & why? that no other thynge would remedy and paye the ransome for it, but only the bloud of our Sauioure Christe. There was nothynge to pacify the fathers wrath agaynste man, but suche an Agony as he suffered, All the passion of all the martyrs that euer were, all the sacrify­ces of Patriarkes that euer were, al the good workes that euer were done, were not able to remedye our synne, to make satisfaction for oure synnes,What was thou remedy for our syn? nor anye thynge besydes, but thys extreme passion and bloud sheddyng of our most merciful Sauiour Christ.

But to drawe towarde an ende, what became of thys thre [Page] fold prayer, at the lēgth, it plea­sed God to here his sonnes pra­yer, and sent hym an aungell to corroborate, to strengthen, to comforth him.

Christ nede no aungels helpe if he had lysted to ease him selfe wyth hys deitye. He was the sonne of God, what then? for so muche as he was man he recey­ued comforth at the Aungels hande,Whi Christe receiued comfort of the angell. as it accordes to oure in­firmitie. Hys obedyence, hys contynaunce, and sufferynge, so pleased the father of heauen, that for hys sonnes sake, be he neuer so greate a synner,Note a cōforttable promise & a ioyful sai­ynge. lea­uynge hys synne, and repente, ynge for the same, he wyll owe hym suche fauoure, as though he had neuer commyted anye synne.

[Page]The father of heauen wyll not suffer him to be tēpted with thys greate horroure of death and hell to the vttermoste, and aboue that he is able to beare. Loke for it my friendes, by him and through him he shalbe able to ouercome it,A lesson for vs in tyme of temptacion. let vs do as our Sauioure Christe dyd, and we shal haue helpe from a boue, we shall haue angels helpe, yf we trust in hym, heauen and earth shall geue vp, rather then we shal lacke helpe, He sayth he is. Adiutor in necessitatibus an helper in tyme of nede. When the angell had comforted hym, and when thys horroure of deathe was gone, he was so stronge, that he offered himselfe to Iudas, and sayed. I am he. To make an ende, I praye you take paynes. [Page] it is a daye of penaunce (as we vse to say) geue me leue to make you werye thys daye. The Ie­wes had hym to Cayphas and Annas, and there, they whypte hym, and bethym,The harrer of death & the a­gony whyche Christ suste­ned in the gardaine exce­deth the other paynes. they sette a crowne of sharpe thorne vpon hys head, and nayled hym to a tree, yet al thys was not so byt­ter, as thys horroure of death, and thys Agony, that he suffe­red in the gradayne, in suche a degree as is dewe to all the syn­nes of the world, and not to one mannes synne.

Wel, thys passion is our re­medye, it is the satisfaction for oure synnes. Hys soule descen­ded to hell for a tyme. Here is muche a do, these newe vpstar­tynge spirites, say Christ neuer [Page] descended into hell, neyther bo­dy nor soule.Against such as denye that Christ descendid into hell. Inscorne they will aske, was he ther, what dyd he there? what if we cannot telle what he dyd there? The crede goeth no further, but fayeth, he descended thyther, what is, that to vs if we cannot tell se­ynge we were taughte no fur­ther. Paule was taken vp in­to the third heauen, aske lyke­wyse what he sawe when we was caryed thyther, you shall not fynde in scripture what he sawe or what he dyd there, shall we not therfore beleue that he was ther.

Arrogant spirites of vaine glorye.¶These arrogant spirites, spirites of vayne glorye, bycause they knowe not by any expresse scripture, the order of his doyn­ges in hell, they wyll not beleue [Page] that euer he descended into hel. In dede thys article hathe not so full scripture, so many places and testimonies of scriptures as other haue, yet it hathe y­noughe, it hath .ii. or .iii. textes, & if it had but one, one texte of scripture,One texte of scripture, is sufficiēt authorite as a thousande. is of as good and lawfull authoritye as a .M. and of as certayne trueth. It is not to be wayed by the multitude of textes. I beleue as certaynelye and verelye that thys Realme of Englande hath as good au­thoritye to heare Goddes word as any nacion in al the worlde, it maye be gathered by .ii. tex­tes one of them is thys.

Ite in vniuersum mundum, et predicate euangelium omni creature.

Go into the whole world, and [Page] preache the Gospell to all crea­tures. And agayn. deus [...]ult omnes homines saluos fieri. God wyl haue all men to be saued, he exceptes not the Englishemen here, nor yet expresselye nameth theym, and yet I am as sure, that thys Realme of England, by thys gatheryng, is allowed to here Goddes word, as though Christ hadde sayed a thousand tymes, Go preach to Englysh men. I wyl that Englyshemen be saued. Because thys Article of hys descendyng into hell, can not be gathered so directlye, so necessarylye, so formallye they do vtterlye deny it.Curiouse braynes are neuer cōtent, Thys ar­ticle hath Scriptures two or thre ynoughe for quiete myn­de, as for curyouse braynes nothynge can content theym.

[Page]Thys the diuils sterryng vp of such spirites of sedicion, is an euidente argumente,An argumente that goddes word is a broode that the light is come forth, for his word is a brode, when the deuyll rus­sheth, when he roreth, when he styrreth vp suche busy spirites, to sclaunder it. My entente is not to entreate of thys matter at thys tyme. I trust the peo­ple wyll not be caryed awaye wyth these newe arrogant spiri­tes, I dout not, but good prea­chers wyllabour agaynst them. But now I wyll say a worde, and herein I prottest fyrst of al not arrogantlye to determyne, and defyne it, I wyll contende wyth no man for it, I wyll not haue it be preiudice to anye bo­dy, but I offer it vnto you to consyder and weay it.

[Page]There be some greate clarkes that take my parte, and I per­ceyue not what euyll can come of it, in sayeng, yt our Sauiour Christe dyd not onely, in soule descende into hell but also that he suffered in hell suche paynes as the damned spirites dyd suf­fer there. Suerly. I beleue ve­relye for my parte, that he suffe­red the paynes of hell proporci­onably, as it correspondes and aunsweres to the whole synne of the worlde. He would not su­ffer onelye bodelye in the gar­dayne and vpon the crosse, but also in hys soule, when it was from the bodye, whyche was a payne dew for our syn.

Some wryte so, and I canne beleue it that he suffered in the very place, I cannot tell what [Page] it is, call it what ye wyll, euen in the skaldinge howse, in the vgsomnes of the place, in the pre­sence of the place, suche payne as our capacitie can not attayne vnto, it is somewhat declared vnto vs, when we vtter it by these effectes, by fyre,Fyre, gnas­shing of teth, the worme of cōscience, are termes vtte­ryng to vs ye paynes of hel by gna­shynge of teth, by the worme that gnaweth on the conscience, What so euer the payne is, it is a greate payne that he suffe­red for vs. I se no inconueny­ence to saye, that Chryste suffe­red in soule in hell.

I singularly commende the excedynge greate charytye of Christe, that for our sakes wold suffer in hel in hys soule. It set­tes oute the vnspeakable ha­tred that God hath to synne. I perceyue not that it doth de­rogate [Page] any thing frō the digni­tie of Chrystes death, as in the gardayne, when he suffered, it derogates nothing frō yt he suf­fred on the crosse. Scripture speaketh on this fashiō: Qui cre­dit in me, The peculiar phrase & ma­ner of spea­kyng of the scrypture ys to be noted. habet vitam eternam. He that beleueth in me, hath lyfe euerla­sting. Here he settes furth faith, as the cause of our iustifycatiō, in other places as high commē ­dacion is geuen to workes, and yet are the worckes anye dero­gation from that dignitye of fayth? No. And agayn scripture sayeth: Traditus est propter peccata nostra et exuscitatus propter iustificatio­nem &c. It attributeth here oure iustyfycation, to his resurrectiō, and doeth thys derogate anye thynge from hys death? not a whit. It is whole Christ. What [Page] wyth his natiuytye, what wyth hys circumcysyon, what wyth hys incarnation,christ wrogth our saluation in al his doin­ges. and the whole processe of hys lyfe, wyth hys preachyng, what wyth hys as­cendynge, descendynge, what wyth hys death, it is all Chryst that worketh oure saluacyon. He sytteth on the ryghthande of the father, and all for vs. All this is the worke of oure salua­tion. I woulde be as lothe, to derogate any thyng from Chri­stes death, as the best of you al. How vnestymably are we boūd to hym? what thankes oughte we to geue him for it? We must haue thys contynuallye in re­membraunce. Propter te morti tradi­mur tota die. For the, we are in dieyng continually.

[Page]The life of a Chrsten man is nothynge but a readines to dye, and a remembrauce of death. If thys that I haue spoken of Christes sufferynge in the gar­dayne, and in hell, derogate a­ny thinge from Christes death and passyon, awaye wyth it, be­leue me not in thys, if it do not, it commendes and settes furth very wel vnto vs, the perfecti­on of the satisfacion that Christ made for vs, and the woorck of a redemption, not onelye before wytnes in thys worlde, but in hel in that vgsome place, where, whether he suffered, or wra­stled wt the spitites, or cōforted Abrahā, Isaac, & Iacob I wyl not desier to knowe. Yf ye lyke not that which I haue spoken of hys sufferynge, let it go, I [Page] wyl not striue in it, I wil be preiudice to no body, weye it as ye list, I do but offer it you to consider. It is like his soul did somwhat the thredayes that hys body lay in the graue. To saye he suffered in hell for vs dero­gats nothing frō his death, For al thīges that Christ did before his suffering on the crosse,Chryst was beneficiall to vs in all hys doynges. and after, do worcke our saluacion▪ Yf he had not bene incarnat, he had not dyed, he was benefici­al to vs with althinges he did. Chrystē people should haue his sufferynge for them in remem­brance. Let your gardaynes monishe you, your pleasaunte gar­daynes, what Chryst suffred for you in the Gardayne, and what commodyete you haue by hys sufferynge.

[Page]It is hys wyl ye shoulde so do, he woulde be hadde in remem­braunce. Myxt youre pleasures with the remembraunce of hys bitter passion. The whole passi­on is satisfaction for our syn­nes, and not the bare death, consideryng it so nakedly by it self. The maner of spekyng of scripture is to be considered. It at­tributeth oure saluation, nowe to one thynge, nowe to a no­there that Christe dyd, where in dede it partayned to all.The blessed communiō is a remēbrance of Chrystes passyon. Oure Sauioure Chryste hath lefte behynd hym, a remembraunce of hys passyon, the blessed com­munion, the celebration of the Lordes supper, a lacke it hath bene long abused, as the sacry­fices were before, in the olde law. The Patriarkes vsed sacrifice, [Page] in the fayeth of the seade of the woman, whyche shoulde breake the serpentes head. The Patriarkes sacrificed on hope, and afterwarde the worcke was estemed.

There comes other after, and they cōsider not the fayeth of Abraham▪ and the patriar­kes, but do theyr sacrifice ac­cordynge to theyr owne ima­ginacion, euen so came it to passe wyth oure blessed com­munion.

In the prymatyue churche in places,The vsage of the primatiue church in the receyuyng of the cōmunion at the buryal of the death. when theyr fryen­des were deade, they vsed to come together to the holy com­munion. What? to remedye them that were dead? No, no. A strawe, it was not instituted for no suche purpose.

[Page]But then they woulde call to remembrance goddes goodnes, and his passion that he suffered for vs, wherein they comforted much theyr fayth. Other came after warde and settes vp all these kyndes of massynge, all these kyndes of iniquite.Massyng was the fou­lest abhomi­nation that euer was. What an abhominacion is it? the fou­lest that euer was, to atribute to mans worke oure saluatyon. God be thanked that we haue thys blessed cōmunion set forth so nowe, that we maye comfort, encrease, and fortify oure fayth at that blessed celebracyon. Yf he be gyltye of the bodye of Christ, that takes it vnworthe­ly, he fetcheth greate comforte at it, that eates it worthely, He doothe eate it worthelye, that doeth eate it in fayth. In fayth? [Page] in what fayth? Not longe a go a greate man, sayed in an audy­ence. They bable much of faith,The great man that ne­uer knowe o­ther them the whore mon­gers fayth. I wyll go lye wyth my whore al nyghte, and haue as good a fayth, as the best of them al. I thynke he neuer knewe other, but the whoremongers fayth. It is no suche fayth that wyll serue. It is no brybynge Iud­ges, or iustices fayth, no retrea­sers fayth, no whoremongers fayth, no lease mongers fayeth, no seller of benefices fayeth, but the fayth in the passyon of oure Sauioure Christ.What fayth wyll serue. We must be­leue that our Sauioure Christ hath taken vs agayne to hys fauoure, that he hath delyuered vs hys owne bodye and bloude to plead wyth the dyuel and by merite of hys oune passyon, of [Page] his owne mere liberalitie. This is the fayth I tell you, that we must come to the cōmuniō with, & not the whoremongers faith? Loke where remission of syn is, ther is acknowledging of sin also.Fayth ys a noble womā she is at her gentleman vsher goyng before her, & her traine af­ter her. Fayth is a noble dutches, she hath euer her gentleman vsher going before her, the confessyng of synnes, she hath a trayne af­ter her, the frutes of good wor­kes, the walking in the cōmaundementes of God. He that bele­ueth, wil not be idle, he wil walk he wil do his busines, haue euer the gentelman vsher wyth you. So yf ye wyl trye fayth,The true tryal of faith remember thys rule, consyder whether the trayne be waytynge vpon her. Yf you haue another fayth then thys, a whoremongers fayth, you are lyke to go to the [Page] Scalding house, & ther you shal haue two dishes, weping & gnasshyng of teeth, much good do it you, you se your fare. If ye wyl beleue and acknowledge youre synnes, you shal come to the blessed cōmunion of the bytter pas­syon of Chryst, worthlye, and so attayne to euerlasting life, to the whych the fa­ther of heauen bring you and me AMEN.


Imprinted at London by Ihon Day, dwellynge at Aldersgate, and Wylliam Seres, dwellyng in Peter Colledge. These bokes are to be sold at the new shop by the ly [...]le Conduyte in Chepesyde.

¶Cum gratia et Priuilegio a [...] imprimendum solum.

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