Part of a Sermon that the Reverend Father in Christ M^r Hugh Latimer Bishop of Worcester, made to the Convo­cation of the CLERGY.

CHrist in this saying, touch­ed the sloath and sluggish­ness of his, and did not allow the fraud and sub­tilty of other: neither was glad that it was indeed as he said, [Page 2] but complained rather that it should be so; as many men speak many things, not that they ought to be so, but that they are wont to be so. Nay this griev­ed Christ, that the children of this world should be of more policy then the children of light; which thing was true in Christs time, and now in our time it is most true. Who is so blind but he seeth this cleerly, except per­chance there be any that cannot di­scern the children of the world, from the children of light? The children of the world conceive and bring forth more prudently, and things conceived and brought forth, they nourish and conserve with much more policy, then do the children of light: Which thing is as sorrowfull to be said, as it seems absurd to be heard. When ye hear the children of the world, you understand the world as a father; for the world is father to many children, not by the first creation, but by imitation and love. He is not only a father, but also the son of another father. If you knew once his father, by and by ye shall know his children; for he that hath the de­vil [Page 3] to his father, must needs have de­villish children. The devil is not only taken for father, but also for Prince of the world, that is, of worldly folk. It is either all one thing, or else not much different, to say, children of the world, and children of the devil, according to that that Christ said to the Jews, Ye are of your father the devil; whereas undoubtedly he spake to the children of this world.—

Then this devil being such a one as can never be unlike himself; Loe, of Envy, his welbeloved Lemmon he be­gat the world, and after left it with Discord at Nurse: Which world after it came to mans state, had of many Concubines, many sons, he was so secund a father, and had gotten so ma­ny children of Lady Pride, Dame Gluttony, Mistress Avarice, Lady Le­chery, and of Dame Subtilty, that now hard and scant ye may find any corner, any kind of life, where many of his children be not: In Court, in Cowl's, in Cloisters, in Rochets, be they never so white, yea where shall ye not find them? Howbeit, they that be secular [Page 4] and lay men, are not by and by chil­dren of the world; not the children of light, that are called spiritual, are of the Clergy. No, no, as ye may find among the Laity many children of light, so among the Clergy (how much soever we arrogate these holy titles unto us, and think them only attribu­ted to us;Mat. 5. 1 Pet. 2. Vos estis lux mundi, peculium Christi, &c. ye are the light of the world, the chosen people of Christ, a Kingly Priesthood; an holy Nation, and such other) ye shall find many chil­dren of the world, because in all places the world getteth many children.—

These be our holy, holy men, that say they are dead to the world, when no men be more lively in worldly things, then some of them be. But let them be in profession and name farthest from the world, most alienate from it, yea so far, that they may seem to have no occupying, no kindred, no affinity, no­thing to do with it; yet in their life and deeds they shew themselves no bastards, but right begotten children of the world, as those which the world long since had by his dear wife Dame [Page 5] Hypocrisie; and since hath brought them up, and multiplied to more than a good many, encreasing them too much, albe­it they swear by all He-Saints and She-Saints too, that they know not their Father nor Mother, neither the world, nor hypocrisie; as indeed they can sem­ble and dissemble all things, which thing they might learn wonderful well of their Parents. I speak not of all re­ligious men, but those that the world hath fast knit at his Girdle, even in the midst of their Religion.—

And I marvel, if there be not a great sort of Bishops and Prelates, that are Brethren German unto these; and as a great sort, so even as right-born, and worlds Children, by as good Title as they? But because I cannot speak of all, when I say Prelates; I understand Bishops, Abbots, Priors, Archdea­cons, Deans and other of such sort, that are now called to this Convocation, as I see to intreat here of nothing, but of such matters as both appertain to the Glory of Christ, and to the wealth of the people of England; which thing I pray God they do as earnestly as they [Page 6] ought. But it is to be feared, lest as Light hath many of her Children here, so the world hath sent some of his whelps hither. I know there can be no agreement betwixt these too, as long as they have minds so unlike, and so con­trary Affections, and Judgments so ut­terly divers in all points: But if the children of this world be either moe in number, or more prudent than the children of Light, what then availeth us to have this Convocation? Had it not been better, we had not been cal­led together at all? For as the children of the world be evil, so they breed and bring forth things evil, and yet there be moe of them in all places, or at least.—

And as now I much pass not how you were ingendred, or by what means ye were promoted to those dignities that ye now occupy, so it be honest, good and profitable, that ye in this your con­sultation shall do & ingender. The end of your Convocation shall shew what ye have done; the fruit that shall come of your Consultation, shall shew what generation ye be of. For what have ye [Page 7] done hitherto, I pray you, these seven years and moe? What have ye ingen­dred? What have ye brought forth? What fruit is come of your long and great Assembly? What one thing that the people of England hath been the better of an hair? or your selves either accepted before God, or better dischar­ged toward the people committed un­to your cure? For that the people is better learned and taught now, than they were in time past, to whether of these, ought we to attribute it, to your Industry, or to the Providence of God, and the foreseeing of the Kings Grace? Ought we to thank you, or the Kings Highness? Whether stirred other first,Note, Doth not the King in his De­claration do so. you the King, that ye might preach, or He you by his Letters, that ye should preach ofter? Is it unknown, think you, how both ye and your Curates were in a manner by violence enforced to let Books be made by prophane and Lay Persons, and sold abroad, and read for the Instruction of the People? I am bold with you, but I speak Latine, and not English; to the Clergy, not to the Laity. I speak to you being present, [Page 8] and not behind you backs. God is my witness, I speak whatsoever is spoken, of the good will that I bear you: God is my witness, which knoweth my heart, and compelleth me to say that I say.

Now I pray you, in Gods name, what did you, so great Fathers, so many, so long a season, so oft assembled toge­ther? What went you about? What would you have brought to pass; two things taken away? The one, That ye (which I heard) burned a dead man: The other, that ye (which I felt) went about to burn one being alive: Him, because he did, I cannot tell how, in his Testament withstand your profit; in other Points, as I have heard, a ve­ry good man, reported to be of honest life, while he lived, full of good works, good both to the Clergy & also to the Laity. This other, which truly never hurt any of you, ye would have raked in the coals, because he would not sub­scribe to certain Articles, that took a­way the Supremacy of the King: Take away these two noble Acts, and there is nothing else left, that ye went about, that I know, saving that I now remem­ber, [Page 9] that somwhat ye attempted against Erasmus, albeit nothing as yet is come to light. Ye have oft sit in Consultati­on, but what have ye done? Ye have had many things in deliberation, but what one is put forth, whereby either Christ is more glorified, or else Christs people made more holy? I appeal to your own Conscience.

How chanced this? How came this thus? Because there were no children of Light, no children of God among you, which setting the world at naught, would study to illustrate the Glory of God, and thereby shew themselves Children of Light? I think not so: certainly, I think not so. God forbid, that all you which were gathered toge­ther under the pretence of Light, should be children of the world. Then why hapned this? why I pray you? Per­chance either because the children of the world were more in number, in this your Congregation, as it oft hapneth, or at the least of more policy than the Children of Light in their Generation. VVhereby it might very soon be brought to pass, that those were much [Page 10] more stronger, in gendring the evil, than these, in producing the good: The children of light have Policy, but it is like the policy of the Serpent, and is joyned with dovish simplicity; they ingender nothing but simply, faithfully, and plainly, even so doing all that they do. But the children of this world have worldly policy, foxly craft, lion-like cruelty, power to do hurt, more than either Aspis or Basiliscus, ingen­dring and doing all things fraudulently, deceitfully, guilfully.— The children of this world be like craf­ty Hunters, they be mis-named chil­dren of light, forasmuch as they so hate light, and so study to do the works of darkness. If they were the children of light, they would not love darkness. It is no marvel, that they go about to keep others in darkness, seeing they be in darkness, from top to toe overwhelm­ed with darkness, darker than the dark­ness of Hell. VVherefore it is well done, in all Orders of men, but especi­ally in the Order of Prelares, to put a difference between the children of Light, and children of the world, be­cause [Page 11] great deceit ariseth in taking the one for the other. Great Imposture cometh, when they, that the common people take for the Light, go about to take the Sun and Light out of the world. But these be easily known, both by the diversity of minds, and also their Ar­mors; for whereas the children of light are thus minded, that they seek—

These worldlings set little by such works as God hath prepared for our sal­vation,Note. but they extol Traditions and works of their own invention: The Children of Light contrary.Note. The world­lings, if they spy Profit, Gains or Lu­cre in any thing, be it never such a tri­fle, be it never so pernicious, they preach it to the people (if they preach at any time) and these things they de­fend with tooth and nail; they can scarce disallow the abuses of these, al­beit they be intollerable, least in disal­lowing the abuse, they lose part of their profit. The Children of light contra­ry, put all things in their degree, best highest, the worst lowest. They extol things necessary, Christian, and com­manded of God. They pull down will-works [Page 12] feigned by men, and put them in their place. The abuse of all things they earnestly rebuke.—

Now to make hast,O Glori­ous zeal! and to come som­what nigher to the end, go ye to (good Brethren and Fathers) for the love of God, go ye to, and seeing we are as­sembled, let us do something whereby we may be known to be the children of light. Let us do somwhat, lest we which hitherto have been judged chil­dren of the world, seem even still to be so. All men call us Prelates; then seeing we be in council,Excellent Counsel fit to be taken by this Con­vocation. let us so order our selves, that as we be Prelates in ho­nour and dignity, so we may be Prelates in holiness, benevolence, diligence and sincerity. All men know, that we be here gathered, and with most fervent desire they can, hale, breath and gape for the fruit of our Convocation. As our Acts shall be, so they shall name us, so that it now lieth in us, whether we will be called Children of the world or children of the light. Wherefore lift up your heads (Brethren) and look about with your eyes, spy what things are to be reformed in the Church of England.—

[Page 13] How think you by the Ceremonies,Note. that are in England, oftentimes with no little offence of weak consciences continued, more often with superstition so defiled, and so depraved, that you may doubt whether it were better for them to tarry still, or utterly to take them away?Note. have not our fore-Fathers complained of the Ceremonies, of the superstitions, and estimation of them? do ye see nothing in our Holy-dayes? of the which very few were made at the first, and they to set forth goodness, virtue, and honesty. But sithence, there is neither mean or measure in making new Holy-dayes:Was it not so of late. as who say this one thing in serving of God, to make this Law that no man may work. But what do the people on these Holy­dayes, do they give themselves to god­liness, or else ungodliness? See you no­thing Brethren? if you see not, God seeth: God seeth all the whole Holy­dayes to be spent miserably in drun­kenness, in glossing, in strife, in envie, dansing, dicing, idleness, and gluttony. Thus men serve the Devil, for God is not thus served, albeit ye say ye serve [Page 14] God; no the Devil hath more service done unto him in one Holy-day then on many working dayes; let all these abuses be counted as nothing, who is he that is not sorry to see in so many Holy-dayes rich and wealthy Persons to flow in delicates, and men that live by their travel, poor men to lack necessary meat and drink for their Wives and Chil­dren, and that they cannot labour upon the Holy-dayes, except they will be ci­ted, and brought before our Officials. Were it not the office of good Prelates,This winking caused God to open his eyes, and so sorely to visit us as of late. to consult upon these matters and to seek some remedy for them? Ye shall see (my Brethren,) ye shall see once what will come of this our winking.

What think ye of these images.—

If there be nothing to be amended abroad, concerning the whole, let every one of us make one better. If there be nothing at home or abroad to be amended and redressed; My Lords, be ye of good cheer, be merry: and at the least because we have nothing else to do, let us reason the matter how we may be richer; let us fall to some plea­sant communication; after let us go [Page 15] Home, even as good as we came hither, that is right begotten Children of the World, utterly Worldlings. And while we live here let us all make boon cheer. For after this life there is small pleasure, little mirth for us to hope for, if now there be nothing to be changed in our factions.1. Pet. 4 Let us say, not as St. Peter did: Our end approacheth nigh, this is an heavy hearing, but let us say as the evil Servant said: It will be long ere my Master come. This is pleasant; let us beat our fellow Servants: let us eat and drink with Drunkards. Surely as oft as we do not take away the abuse of things, so oft we beat our fellows. As oft as we give not the people their true food, so oft we beat our fellow. As oft as we let them dye in supersti­tion, so oft we beat them. To be short, as oft as we blind, lead them blind, so oft we beat, and grievously beat our fellows. When we welter in pleasures and idleness, then we eat and drink with Drunkards.

But God will come, God will come, he will not tarry long away. He will come upon such a day as we nothing look for [Page 16] him; and at such an hour as we know not. He will come and cut us in pieces. He will reward us as he doth the Hypocrites. He will set us where wailing shall be, my Brethren, where gnashing of Teeth shall be, my Bre­thren. And let here be the end of our Tragedy, if ye will. These be the de­licate dishes, prepared for the world's well-beloved Children. These be the wafers and junckets provided for worldly Prelates, wailing and gnashing of Teeth: Can there be any mirth, where these two courses last all the Feast? Here we laugh, there we shall weep; our Teeth make merry here, ever dashing in delicates, there we shall be torne with Teeth, and do no­thing but gnash and grinde our owne: To what end have we excelled others in policy: what have we brought forth at last? Ye see Brethren what sorrow, what punishment is provided for you, if you be worldling? if ye will not thus be vexed, be ye not the Children of the world: if ye will not be the Children of the world, be not stricken with the love of worldly things, leane [Page 17] not upon them, if ye will not dye eter­nally, live not worldly. Come, go to; leave the love of your profit, study for the glory and profit of Christ, seek in your Consultations,Let the Bishops learn their duty from this blessed Saint. such things as per­tain to Christ, and bring forth some­thing at last that may please Christ. Feed ye tenderly with all diligence the Flock of Christ. Preach truly the word of God, love the Light, walk in the Light: and so be ye the Children of Light while ye are in this world; that ye may shine in the world that is to come bright as the Sun, with the Fa­ther, the Son and the Holy Ghost; To whom be all Honour, praise and Glory. Amen.

Part of a Sermon preached by Mr. Hugh Latimer at Paul's Church in London, the Title of which Sermon is The Plough.

—I Told you in my first Sermon (honourable Audience) that I purposed to declare unto you two [Page 18] Things. The one, what seed should be sowen in Gods Field, in Gods Plough-Land.

And the other who should be the Sowers. That is to say, what Doctrine is to be taught in Christ's Church and Congregation, and what men should be the Teachers and Preachers of it. The first part I have told you in three Sermons past, in which I have essayed to set forth my Plough, to prove what I could do. And now I shall tell you who be the Plowers; for Gods VVord is a Seed to be sowen in Gods Field, that is, the faithful Congregation, and the Preacher is the Sower. As it is in the Gospel,Math. 13. 3. Exivit qui seminat semi­nare semen suum. He that soweth, the Husbandman, the Ploughman went forth to sow his Seed, so that a Preacher is resembled to a Plowman, as it is in another place; no man that putteth his hand to the Plough and looketh back, is apt for the Kingdom of God. That is to say, let no Preacher be neg­ligent in doing his office. Albeit this is one of the places that hath been racked, as I told you of racking Scrip­tures. [Page 19] And I have been one of them myself, that have racked it, I cry God mercy for it, and have been one of them that have believed and have expounded it against religious persons that would forsake their Order which they had pro­fessed, and would go out of their Cloy­ster: Whereas indeed it toucheth not Monkery, nor maketh any thing at all for any such matter. But it is directly spoken of diligent preaching of the Word of God: For preaching of the Gospel is one of Gods Plough-works; and the Preacher is one of Gods plough­men: Ye may not be offended with my similitude, in that I compare prea­ching to the labour and work of plow­ing, and the Preacher to a plow-man. Ye may not be offended with this my similitude; for I have been slandered of some persons for such things. It hath been said of me, Oh Latimer! nay, as for him, I will never believe him while I live, not trust him, for he likened our ever blessed Lady to a Saffron. Bag; where indeed I never used that similitude.—

But in case I had used this similitude, it had not been to be reproved, but [Page 20] might have been without reproach: For I might have said thus; as the Saffron-Bag that hath been full of Saffron, or hath had Saffron in it, doth ever after savour and smell of the sweet Saffron that it contained: So our Blessed La­dy, which conceived and bare Christ in her womb, did ever after resemble the manners and vertues of that preci­ous Babe which she bare. And what had our Blessed Lady been the worse for this?—

Ye may not then I say, be offended with my similitude, because I liken Preaching to a Plow-mans labour, and a Prelate to a Plow-man.

But you will now ask me, whom I call a Prelate? A Prelate is that man, whosoever he be, that hath a Flock to be taught of him, whosoever hath any spiritual Charge in the faithful Congre­gation, and whosoever he be that hath Cure of souls.

And well may the Preacher and Plow-man be likened together, First, For their Labour in all seasons of the Year; for there is no time in the year, in which the Plow-man hath not some [Page 21] special work to do; as in my Country, in Leicestershire, the Plow-man hath a time to set forth his Plow, and other times for other necessary works to be done.

And then also they may be likened together, for the diversity of works, and variety of Offices that they have to do.

For as the Plow-man first setteth forth his Plow, and then tilleth his Land, and breaketh it in Furrows, and somtime ridgeth it up again; and at another time harroweth it, and clot­teth it, and somtime dangeth and hedg­eth it, diggeth it and weedeth it, pur­geth it, and maketh it clean: So the Prelate, the Preacher, hath many, di­vers Offices to do.

He hath a busie work to bring Pari­shioners to a right Faith, as Paul cal­leth it; and not a swerving Faith, but to a Faith that embraceth Christ, and trusteth to his Merits, a lively Faith, a justifying Faith, a Faith that maketh a man righteous without respect of works as ye have it very well declared in the Homily.Prelates have a busie work to do. He hath then a busie work, I [Page 22] say, to bring his Flock to a right Faith, and then to confirm them in the same Faith; now casting them down with the Law and threatnings of God for sin; now ridging them up again with the Gospel, and the Promises of Gods Fa­vour; now weeding them, by telling them their Faults, and making them forsake sin; now clotting them by breaking their stony hearts, and by ma­king them supple-hearted, and making them to have hearts of flesh, that is, soft hearts, and apt for Doctrine to en­ter in; now teaching to know God rightly, and to know their duty to God and to their Neighbours; now exhort­ing them, when they know their duty, that they do it, and be diligent in it; so that they have a continual work to do. Great is their Business, and there­fore great should be their Hire. They have great Labours, and therefore they ought to have good Livings, that they may commodiously feed their Flock: For the Preaching of the Word of God unto the People,Straw­berry Preach­ers once or twice a year. is called Meat: Scri­pture calleth it Meat, not Strawberries, that come but once a year, and tarry [Page 23] not long, but are soon gone; but it is Meat, it is no Dainties. The people must have meat that must be familiar and continual, and daily given unto them to feed upon. Many make a Strawber­rie of it, ministring it but once a year; but such do not the Office of good Pre­lates: For Christ saith, Quis (putas) est Servus prudeus & fidelis? Qui dat cibum in tempore. Who, think you, is a wise man, a faithful servant? He that giveth meat in due time: So that he must at all times convenient preach di­ligently: Therefore saith he, Who, trow you, is a Faithful Servant? He speaketh it, as though it were a rare thing to find such a one; and as though he should say, there be but a few of them to find in the world: And how few of them there be throughout this Realm, that give meat to their Flocks, as they should do, the Visitors can best tell: Too few, too few, the more is the pity, and never so few as now.

By this it appeareth, that a Prelate, or any that hath cure of souls, must di­ligently and substantially work and la­bour: Therefore saith Paul to Timo­thy, [Page 24] Qui Episcopatum de siderat, hic bo­num opus de siderut. 1 Tim. 3.1 He that desireth to have the Office of a Bishop or Prelate, that man desireth a good work: Then if it be a good work, it is work; ye can make but a work of it. It is Gods work, Gods Plow, and that Plow God would have still going: Such then as loyter, and live idly, are not good Prelates or Ministers. And of such as do not preach and teach, God saith by his Prophet Jeremy, maledictus qui facit opus Dei fraudulenter, guilfully or deceitfully; some Books have negligenter, negligent­ly or slackly. How many such Bishops, how many such Prelates (Lord for thy mercy) are there now in England? And what shall we in this case do? Shall we company with them? O Lord, for thy mercy shall we not company with them? O Lord, whither shall we flee rfom them? But cursed be he that doth the work of God negligently, or guilfully: A sore word for them that are negligent in discharging their Of­fice,Idle Mi­nisters make e­vil peo­ple. or have done it fraudulently; for that is the thing that maketh the peo­ple ill, But true it must be that Christ [Page 25] saith: Multi sunt vocati, Math. 11. pauci vero E­lecti, many are called, but few chosen. Here I have an occasion by the way, somewhat to say unto you; yea, for the place that I alleadged unto you be­fore out of Jeremy. Ier. c. 48. And it was spoken of a spiritual work of God, a work that was commanded to be done, and it was of shedding-blood, and destroying the Cities of Moab. For (saith he) cursed be he that keepeth back his Sword from shedding of blood. As Saul when he kept back his Sword from shedding of blood (at what time he was sent against Amalek) was refused of God, for be­ing disobedient to Gods Command­ments, in that he spared Agag the King: so that, that place of the Pro­phet was spoken of them that went to the destruction of the Cities of Moab, among the which there was one called Nebo, which was much reproved for Idolatry, Superstition, Pride, avarice Cruelty, Tyranny, and for hardness of Heart, and for these sins was plagued of God and destroyed.

Now what shall I say of these rich Citizens of London? what shall we say [Page 26] of them? shall I call them proud men of London, malicious men of London, O London see thy self in this glass. merciless men of London? No, no, I may not say so, they will be offended with me then; yet must I speak, for is there not reigning in London, as much pride, as much covetousness, as much cruelty, as much oppression, as much superstition,What would he have said if he had seen so many e­minent Ministers as are now in London? as was in Nebo? Yes I think, and much more too. Therefore I say repent O London, repent, repent. Thou hearest thy faults told thee, a­mend them, amend them. I think if Nebo had the preaching that thou hast, they would have converted.

And you Rulers and Officers, be wise and circumspect, look to your charge, and see you do your duties, and rather be glad to amend your ill living, then to be angry when you are warned and told of your fault; what a doe there was made in London at a certain man, because he said (and indeed at that time on a just occasion) Burgesses (quoth he) nay Butter-flies. Lord! what a doe there was for that word. And yet would God they were no worse then Butterflies. Butterflies do but [Page 27] their nature, the Butterflie is not cove­tous, is not greedy of other mens goods, is not full of envy and hatred, is not malicious, is not cruel, is not merciless.Note. The Butterflie glorieth not in her own deeds, nor preferreth the traditions of men before Gods Word, it committeth not Idolatry, nor wor­shippeth false Gods; but London can­not abide to be rebuked, such is the nature of men, if they be pricked they will kick, if they be rubbed on the gall, they will winch: but yet they will not amend their faults, they will not be ill spoken of. But how shall I speak well of them? if you could be content to follow the Word of God,Look to it Citi­zens. and favour good Preachers, if you could bear to be told of your faults, if ye could amend them when ye hear of them, if ye would be glad to reform what is amiss: If I might see any such inclination in you, that you would leave to be merciless, and begin to be charitable, I would then hope well of you, I would then speak well of you. But London was never so ill as it is now. In times past, men were full of pity [Page 28] and compassion; but now there is no pitty,Is this amended at this day. for in London their Brother shall die in the streets for cold, he shall lie sick at the door between stock and stock, I cannot tell what to call it, and perish there for hunger, was there any more unmercifulness in Nebo? I think not.

In times past,Iniqui­ty aboun­deth and love waxeth cold. when any rich men died in London, they were wont to help the poor Scholers of the Univer­sities with exhibition. When any man died, they would bequeath great sums of money toward the relief of the poor. When I was a Scholer in Cam­bridge my self, I heard very good re­port of London, and knew many that had relief of the rich men of London, but now I can hear no such good re­port, and yet inquire of it, and hearken for it; but now charity is waxen cold, none helpeth the Scholer, nor yet the poor.

And in those dayes, what did they when they helped the Scholers: Marry, they maintained and gave them livings that were very Papists and professed the Popes Doctrine:Oh shame. and now that the [Page 29] knowledge of Gods Word is brought to light, and many earnestly study and labour to set it forth, now almost no man helpeth to maintain them.

O London, London, repent, repent, for I think God is more displeased with London, then ever he was with the City of Nebo. Repent therefore, re­pent London, Hearken London. and remember that the same God liveth now that punished Nebo, even the same God and none other, and he will punish sin as well now as he did then, and he will punish the iniquity of London as well as he did them of Nebo. Amend therefore.

And ye that be Prelates look well to your Office, for right prelating is buisy labouring, and not lording. There­fore preach and teach, and let your Plough be going. Ye Lords I say that live like Loiterers,Hear ye Bishops. look well to your Office, the Plough is your Office and Charge, if you live idle and loiter, you do not your duty, you follow not your vocation, let your Plough there­fore be going and not cease, that the ground may bring forth fruit.

But now me thinketh I hear one say [Page 30] unto me, wot you what you say? is it a work? is it a labour? how then hath it hapned, that we have had so many hundred years, so many unpreaching Prelates, lording Loiterers, and idle Ministers?

Ye would have me here to make an­swer, and to shew the cause hereof?

Nay, this Land is not for me to plough, it is too stony, too thorny too hard for me to plow.Note. They have so many things that make for them, so many things to say for themselves, that it is not for my weak team to plough them. They have to say for themselves long customes, ceremonies, & authority, placing in Parliament, and many things more. And I fear me this Land is not yet ripe to be plowed.

For as the saying is,Prelacy hath lain a wither­ing this 20 years. It is ho­ped it will not be so churlish as for­merly. it lacketh wither­ing: this Geare lacketh withering, at leastwise it is not for me to plow.

For what shall I look for among Thorns but pricking and scratching? what among Stones but stumbling? what (I had almost said) among Ser­pents but stinging?

But thus much I dare say, that since [Page 31] lording and loitering hath come up,Note. preaching hath come down, contrary to the Apostles times, for they preach­ed and lorded not; and now they lord and preach not.

For they that be Lords will not go to plough; it is no meet office for them, it is not seeming for their E­state. Thus came up lording loiterers, thus crept in un-preaching Prelates; and so have they long continued; for how many unlearned Prelates have we now at this day?

And no marvel, for if the Plough­men that now be, were made Lords, they would clean give over ploughing, they would leave off their labour, and fall to lording too outright, and the Ploughstand. And then both Ploughs not walking, nothing should be in the common-weal but hunger.

For ever since the Prelates were made Lords and Nobles, the Plough standeth, there is no work done, the people starve.

They hawk, they hunt, they card, they dice, they pastime in their Pre­lacies with gallant Gentlemen, with [Page 32] their dancing minions, and with their fresh Companions. So that ploughing is set aside; And by their lording and loitering preaching and ploughing is clean gone.

And thus if the Ploughmen in the Country, were as negligent in their Office as Prelates be, we should not long live for lack of sustenance.—

But they that will be true Plough­men must work faithfully for Gods-sake, for the edifying of their Brethren. And as diligently as the Husbandman ploweth for the sustentation of the body: so diligently must the Prelates and Ministers labour for the feeding of the Soul.

Both the Ploughs must be still going as most necessary for man.

And wherefore are Magistrates or­dain'd, but that the tranquility of the Common-weal may be confirm'd li­miting both Ploughs.

But now for the fault of unpreaching Prelates, me-think I could guess what might be said for excusing of them.

They are so troubled with Lordly li­ving, they be so placed in Palaces, [Page 33] couched in Courts, ruffling in their rents,Note. dancing in their Dominions, burdened with Ambassages, pampring of their panches, like a Monk that ma­keth his Jubilee, mounching in their mangers, and moiling in their gay Mannors and mansions, and so trou­bled with loitering in their Lordships that they cannot attend it.

They are otherwise occupied, some in Kings matters, some are Ambassa­dours, some of the privy Counsel, some to furnish the Court, some are Lords of the Parliament, some are Presidents and Comptrollers of Mintes.

Well, well, Is this their duty? Is this their Office? Is this their calling? should we have Ministers of the Church to be Comptrollers of the Mintes? Is this a meet Office for a Priest that hath cure of Souls, is this his charge?

I would here ask one question: I would fain know who controlleth the Devil at home at his Parish, while he comptrolleth the Mint? If the Apostles might not leave the Office of preaching [Page 34] to be Deacons, shall one leave it for minting?—

In this behalf, I must speak to En­gland; Hear my Country England, as Paul said in his first Epistle to the Co­rinthians chapt. 6. For Paul was no sitting Bishop, but a walking and a preaching Bishop: But when he went from them, he left there behind him the Plough going still, for he wrote unto them, and rebuked them for go­ing to Law, and pleading their causes before Heathen Judges. I speak, saith he, to your shame, is there not a Wise­man, &c.

So England, I speak it to thy shame, is there never a Noble man to be a Lord President, but it must be a Pre­late? is there never a Wiseman in the Realm to be a Comptroller of the Mint? I speak it to your shame, I speak to your shame: if there be never a Wiseman, make a Water-bearer, a Tinker, a Cobler, a Slave, a Page Comptroller of the Mint. Make a mean Gentleman a Groom, a Yeo­man, make a poor begger Lord Presi­dent.

[Page 35] Thus I speak, not that I would have it so, but to your shame, if there be never a Gentleman meet nor able to be Lord President.

For why are not the Noblemen and Young Gentlemen of England, Note. so brought up in knowledge of God and in learning, that they may be able to execute Offices in the Common­weal?

The King hath a great many of Wards, and I trow there is a Court of Wards, why is not there a School of Wards, as well as there is a Court for their Lands; why are they not set in Schools where they may learn? or why are not they sent to the Universities, that they may be able to serve the King when they come to age.

If the Wards and Young Gentlemen were well brought up in learning and in the knowledge of God, they would not when they come to age so much give themselves to other vanities. And if the Nobility were well trained in Godly learning,Note. the people would follow the same train. For truly, such as the Noblemen be such will the [Page 36] people be, and now the only cause why Noblemen be not made Lord Presi­dents, is because they have not been brought up in learning.

Therefore, for the love of God, ap­point Teachers and School-masters, you that have charge of Youth, and give the Teachers Stipends worthy their pains, that they may bring them up in Grammer, in Logick, in Rhetorick, in Philosophy, in the civil Law, and in that which I cannot leave unspoken of, the Word of God.—

It is as unmeet a thing for Bishops to be Lord Presidents, or Priests to be Minters, as it was for the Corinthians to plead Matters of Variance before Heathen Judges.Note this ye No­bles. It is also a slander to the Noblemen, as though they lacked wisdome and learning, to be able for such Offices, or else were no men of conscience, and not meet to be trusted.

A Prelate hath a charge and cure otherwise, and therefore he cannot discharge his duty, and be a Lord Pre­sident too; for a Presidentship requi­reth a whole man, and a Bishop cannot be two men.

[Page 37] A Bishop hath his Office, a flock to teach, to look unto; and therefore he cannot meddle with another Office, which alone requireth a whole man. He should therefore give it over to whom it is meet, and labour in his own busi­ness, as Paul writeth to the Thessalo­nians: Let every man do his own bu­siness, and follow his calling. Let the Priest preach, and the Nobleman handle the temporal matters. Moses a marvellous man, a good man, Moses was a wonderful fellow, and did his duty, being a married man; we lack such as Moses was. VVell, I would all men would look to their duty, as God hath called them, and then we should have a flourishing Christian Common-weal.

And now I would ask a strange que­stion? who is the most diligent Bishop and Prelate in all England, that passeth all the rest in doing his Office?

I can tell, for I know him who it is, I know him well. But now I think I see you listning, hearkning, that I should name him. There is one that passeth [Page 38] all the other, and is the most diligent Prelate and Preacher in all England: The De­vil a busie Preacher. And will ye know who it is? I will tell you, it is the Devil: He is the most diligent Preacher of all other, he's ne­ver out of his Diocess, he is never from his Cure, you shall never find him un­occupied, he is ever in his Parish, he keepeth residence at all times, ye shall never find him out of the way; call for him when you will, he is ever at home, the diligentest Preacher in all the Realm, he is ever at his Plow, no Lord­ing nor Loytering can hinder him, he is ever applying his business, you shall never find him idle, I warrant you.

And his Office is to hinder Religion,Satan the great hinderer of Reli­gion. to maintain Superstition, to set up Ido­latry, to teach all kind of Popery. He is ready as can be wished for, to set forth his Plow, to devise as many ways as can be, to deface and obscure Gods Glory.

Where the Devil is resident, and hath his Plow going, there away with Books, and up with Candles, away with Bibles, and up with Beads, away with the Light of the Gospel,Note. and up with [Page 39] the Light of Candles, yea, at Noon­daies.

Where the Devil is resident, that he may prevail, up with all Superstiti­on and Idolatry, Censing, Painting of Images, Candles, Palms, Ashes, Ho­ly water, and new Service of mens de­vising, as though men could invent a better way to honour God with,Note. than God himself hath appointed.

Down with Christ's Cross, up with Purgatory Pick-Purse, up with him, the Popish Purgatory, I mean.

Away with Cloathing the Naked, the Poor and Impotent; up with decking of Images, and gay garnishing of stocks and stones.

Up with mans Traditions and his Laws, down with Gods Traditions, and his most holy Word.

Down with the old Honour due to God, and up with the new gods ho­nour.—

But here some men will say to me, What Sir, are ye so privy of the Devils Counsel, that ye know all this to be true?

Truly I know him too well, and have [Page 40] obeyed him a little too much, in con­descending to some Follies. And I know that he is ever occupied, and ever busie, in following his Plow. I know by St Peter, 1 Pet. 5. which saith of him, Sicut Leo rugiens circuit, quaerens qu [...]m devo­ret: He goeth about like a roaring Lion, seeking whom he may devour. I would have this Text well viewed.—

There was never such a Preacher in England as he is: Who is able to tell his diligent Preaching? who every day and every hour laboureth to sow Cockle and Darnel, that he may bring out of form, and out of estimation, and room, the Institution of the Lords Supper, and Christ's Cross.—

The Devil by the help of that Italian Bishop yonder, his Chaplain,Pope the Devils Chaplain hath la­boured by all means that he might, to frustrate the Death of Christ, and the Merits of his Passion. And they have devised for that purpose, to make us believe in other vain things; as to have Remission of sins for praying on Hal­lowed Beads, for drinking of the Back­house Bole, as a Canon of Walton Ab­bey once told me, that whensoever they [Page 41] put their Loave; of Bread into the O­ven, as many as drank of the Pardon-Bole, should have pardon for drinking of it. A mad thing, to give pardon to a Bole!—

Wo worth thee, O Devil, wo worth thee, that hast prevail'd so far, and so long, that hast made England to wor­ship false gods, forsaking Christ their Lord; wo worth thee Devil, wo worth thee Devil, and all thy Angels.—

When the Kings Majesty,Note. with the Advice of His Honourable Council, go­eth about to promote Gods Word, and to set an Order in matters of Religion, there shall not lack Blanchers, that will say, as for Images, whereas they have been used to be Censed, and to have Candles offered unto them, none be so foolish to do it to the Stock or Stone, or to the Image it self, but it is done to God and his Honour before the Image. And though they should abuse it, these Blanchers whould be ready to whisper the King in the ear, and to tell him, that this Abuse is but a small mat­ter; and that the same, with all other Abuses in the Church, may be reform­ed [Page 42] easily; it is but a little Abuse,Why our reforma­tion is so imperfect say they, and it may be easily amended. But it should not be taken in hand at the first, for fear of trouble or further In­conveniences; the People will not bear sudden Alterations, and Insurrection may be made after sudden Mutations, which may be to the great Harm and Lofs of the Realm: Therefore all shall be well, but not out of hand, for fear of further business.

These be the Blanchers that have hi­therto stopped the Word of God, and hindred the true setting forth of the same.Note this wel. There be so many put offs, so many put by's, so many respects and considerations of worldly wisdom.

And I doubt not, but there were Blanchers in the old time, to whisper in the ear of good King Hezekiah, Note. for the maintenance of Idolatry done to the Brazen Serpent, as well as there has been now of late, and be now, that can blanch the abuse of Images as other like things: But good King Hezekiah would not be so blinded, he was like to Apol­lo, fervent in Spirit, he would give no ear to these Blanchers, he was not mo­ved [Page 43] with these worldly respects, with these prudent Considerations, with these Policies, he feared not Insurrections of the people.

He feared not,Note. lest his people would not bear the Glory of God; but he (without any of these respects, or Po­licies, or Considerations) like a good King, for Gods sake, and for Consci­ence sake, by and by plucked down the Brazen Serpent, and destroyed it utterly, and beat it to powder: He out of hand did cast out all Images, he destroyed all Idolatry, and clearly did extirpate all Superstition.

He would not hear these Blanchers, and worldly wise men, but without de­lay followeth Gods Cause, and destroy­eth all Idolatry out of hand.

This did good King Hezekiah, for he was like Apollo, fervent in spirit, and diligent to promote Gods Glory.

And good hope there is, that it shall be likewise here in England; for the Kings Majesty is so brought up in knowledge, vertue and godliness, that it is not to be mistrusted, but that we shall have all things well, and that the [Page 44] Glory of God shall be spread abroad through all parts of the Realm,Note, Who hindred a more perfect reforma­tion. if the Prelates will diligently apply their Plow, and be Preachers rather than Lords.

But our Blanchers which will be Lords, and no Labourers, when they are com­manded to go and be resident upon their Cures, and preach in their Bene­fices, they will say;

What! I have set a Deputy there, I have a Deputy that looketh well to my Flock, who shall discharge my duty. A Deputy (quoth he) I looked for that word all this while. And what a Deputy must he be, trow ye? Even one like himself, he must be a Canonist, that is to say, one that is brought up in the study of Popes Laws and Decrees, one that will set forth Papistry as well as himself, and one that will maintain all Idolatry and Superstition, and one that will nothing at all, or else very weakly, resist the Devils Plow; yea, happy it is, if he take no part with the Devil;Little hope of good by Curates. and where he should be an ene­my to him, it is well, if he take not the Devils part against Christ.

[Page 45] But in the mean time, the Prelates take their pleasures, they are Lords, and no Labourers; but the Devil is diligent at his Plow, he is no unpreaching Pre­late, he is no Lordly Loyterer from his Cure, but a busie Plow-man; so that amongst all the Prelates, and among all the pack of them that have Cure, the Devil shall go for my money; for he still applieth his Business. There­fore ye Unpreaching Prelates, learn of the Devil to be diligent in doing your Office. Learn of the Devil: And if ye will not learn of God and good men, for shame learn of the Devil; ad eru­bescentiam vestram dico, I speak it for your shame, if you will not learn of God nor good men, to be diligent in your Office, learn of the Devil.

Howbeit there is now very good hope, that the Kings Majesty being by the help of good governance of his most Honourable Counsellors, trained and brought up in Learning and Knowledge of Gods Word, will shortly provide a remedy, and set an order herein; which thing, that it may so be, let us pray for him; pray for him good people, pray [Page 46] for him, ye have great cause and need to pray for him, Amen.

Part of the First Sermon Preached by the Reverend Father, Master Hugh Latimer, before our Late Soveraign Lord, of Famous me­mory, King Edward the Sixth, within the Preaching place in the Palace at Westminster, 1549. the Eight of March.

IN Taking this Part of Scripture, (most Noble Audience) I played as a Truant, which when he is at School, will chuse a Lesson wherein he is per­fect, because he is loath to take pain in studying a new Lesson, or else feareth stripes for his sloathfulness. In like man­ner [Page 47] I might seem now in my old age, to some men, to take this part of Scripture; because I would wade easily away there­with, and drive my matter at my plea­sure, and not to be bound to a certain Theam.

But ye shall consider that the fore­said words of Paul are not to be under­stood of all Scriptures, but only of those which are of God written in Gods Book, and all things which are therein,Excellen­cy of Gods Word. are written for our Learning. The Excel­lency of this word, is so great, and of so high dignity, that there is no earthly thing to be compared do it.

The Author thereof is great, that is, God himself, Eternal, Almighty, ever­lasting. The Scripture because of him, is also Great, Eternal, most Mighty, and Holy.

There is no King, Emperor, Magi­strate and Ruler of what state soever they be, but are bound to obey this God, and to give credence unto his Holy Word, in directing their steps ordi­nately according to the same Word: Yea truly, they are not only bound to obey Gods Book, but also the Ministry [Page 48] of the same, so far as he speaketh sitting in Moses Chair.—

For in this world God hath two Svvords, the one is a Temporal Svvord, the other a Spiritual.—

The King correcteth Transgresson vvith the Temporal Svvord, yea, the Preacher, if he be an Offender. But the Preacher cannot correct the King, if he be a Transgressor of Gods Word, vvith the Temporal Svvord: But he must correct and reprove him vvith the Spiritual Svvord, fearing no man, set­ting God only before his eyes, under vvhom he is a Minister, to supplant and root up all Vice and Mischief by Gods Word.—

Therefore let the Preacher teach, re­prove, amend and instruct in Righte­ousness, vvith the Spiritual Svvord, fearing no man,Hear ye Preachers though death should ensue.

Thus Moses Ex. 5. 6, 7. did reprove Pharaoh.—

Thus Micheas did not spare to blame King Ahab, 1 Kin. 22. for his vvickednes, and to prophesie of his destruction, contrary unto many False Prophets.—

These foresaid Kings being admoni­shed [Page 49] by the Ministers of Gods Word, because they vvould not follovv their godly Doctrine, and correct their lives, came unto utter destruction.—

Let the Preacher therefore never fear to declare the Message of God unto all men: And if the King vvill not hear them, then the Preachers may admo­nish and charge them vvith their duties,Note. and so leave them to God, and pray for them.

But if the Preachers digress out of Christs Chair, and shall speak their ovvn phantasies, then in stead of vvhatsoever they bid you observe, that observe and do.

Change into these vvords follovving, Beware of False Prophets, change, quae­cun (que) jusserint, Mat. 23. 3. into Cavete à Fermento Pharisaeorum. Luk. 12. 1—

All things written in Gods Book, are most true, and profitable for all men; for in it is contained meet matter for Kings, Princes, Rulers, Bishops, and for all Estates: Wherefore it behoveth every Preacher,Let court preachers note this somwhat to accomo­date himself and his matter to the Comfort and Amendment of the Audi­ence [Page 50] to which he declareth the Mes­sage of God.

If he preach before a King, let his matter be concerning the Office of a King, if before a Bishop,—

I have thought it good to intreat up­on these words following, which are written in the seventeenth Chapter of Deuteronomy, from Verse 14. down­wards.—

As the Text doth rise, I will touch and go a little in every place.—

To have a King, the Israelites did with much importunity call unto God, and God long before promised them a King, and they were fully certified thereof, that God had promised that thing: For unto Abraham he said, Gen. 17. 6. Kings shall come out of thee. These words were spoken long before the Children of Israel had any King; notwithstanding here yet God prescri­bed unto them an Order, how they should chuse their King, and what man­ner of man he should be, where he saith, When thou shalt come, &c.

As who should say, O ye Children of Israel, I know your nature right [Page 51] well,—I know that thou wilt chuse a King to reign over thee, and to appear glorious in the face of the world, after the manner of the Gentiles: But be­cause thou art stiffe-necked, wild, and art given to walk without a Bridle or Line, therefore now I will prevent thy evil and beastly Manners, I will hedge strongly thy way, I will make a durable Law which shall compell thee to walk ordinately, and in a plain way, that is, thou shalt not chuse thee a King after thy Will and phantasie, but after me, thy Lord and God.

Thus God conditioned with the Jews, that their King should be such a one as He himself would choose them.

This was not much unlike a bargain that I heard of late, should be betwixt two friends for a Horse, the Owner promised the other should have the Horse if he would, the other asked the price, he said 20. Nobles; The other would give him but four pounds; the Owner said he should not have it then, the other claimed the Horse, because he said he should have him if he would.

[Page 52] Thus this bargain became a West­minster matter, the Lawyers got twice the value of the Horse, and when all came to all, two fools made an end of the matter.

Howbeit the Israelites could not go to Law with God for choosing their King, for, will they, nill they, their King should be of his choosing, lest they should walk inordinately— for as they say commonly, Qui vadit planè, vadit sanè; that is, He that walketh plainly, walketh safely. And the Jews were stiff-necked, and were ever ready to walk inordinately. No less are vve Englishmen given to unto­vvardness and inordinate vvalking.—

There is a great error risen novv: dayes among many of us,Let our wild Pha­natiques observe this. vvhich are vain and nevv fangled men climbing beyond the limits of our capacity and vvit, in vvrenching this Text of Scrip­ture hereafter follovving after their ovvn Phansie and Brain, their errour is upon this Text, 1 Sam. 8. 7. They wrench these words after their own fantasies, and make much doubt as touching a King and his Godly name.

[Page 53] They that so do, walk inordinately, they walk not directly and plainly, but delight in balks and stubble way. It maketh no matter by what name the Rulers be named, if so be they shall walk ordinately with God, and direct their steps with God, for both Patri­arches Judges and Kings had, and have their authority from God, and there­fore Godly.

But this is to be considered which God saith,Deut. 17. 15. thou maist not set a stran­ger over thee.

It hath pleased God to grant us a na­tural liege King and Lord,This is our mer­cy. of our own Nation, an Englishman one of our own Religion, God hath given him to us, and he is a most pretious Treasure, and yet many of us do desire a stranger to be King over us,Note this ye King­killers.—Let us follow Daniel, let us not seek the death of our most Noble and rightful King, our own Brother, both by nativity and Godly Religion. Let us pray for his good estate that he live long among us: Oh what a plague were it, that a strange King of a strange Land, and of a strange Religion should raign over us: where [Page 54] now we be governed in the true Reli­gion, he should extirpe and pluck away all together, aud then plant again all Abomination and Popery, God keep such a King from us.

Well, the Kings grace hath two Sisters,Latimer proved a true Pro­phet▪ my Lady Mary, and my Lady Elizabeth, which by Succession and Course, are Inheritors to the Crown, who, if they should marry with stran­gers, what should ensue? God know­eth. But God grant (if they so do, whereby strange Religion cometh in) that they never come to coursing not succeeding.

Therefore to avoid this Plague, let us amend our Lives, and put away all pride, which doth drown men in this Realm, at these daies; all Covetous­ness, wherein the Magistrates and rich men are overwhelmed, all lechery, and other excessive vices, provoking Gods wrath (were he not merciful) even to take from us our natural King and Liege Lord;Note. yea to plague us with a strange King for our unrepentant hearts.

Wherefore if as ye say,The true Roaylist. ye love the King amend your lives.—

[Page 55] Now I hear all things shall be ended after a Godly manner shortly. Make hast, make hast, and let us learn to con­vert to repent and mend our lives: if we do not, I fear, I fear, lest for our sins and unthankfulness an hypocrite shall reign over us.—

Let us pray, that God maintain and continue our Most Excellent King here present.—

He doth Rectifie us in the liberty of the Gospel, [...] mercy at this day. in that therefore let us stand.—

He shall not prepare unto himself many Horses, &c. In speaking of these Words ye shall understand, that I do not intend to speak against the strength, policy and provision of a King, but against excess and vain trust that Kings have in themselves, more then in the living God, the Author of all goodness and Giver of all Victory. Many Horses are requisite for a King, but he may not exceed in them, nor triumph in them more then is needful, for the necessary affairs and defence of the Realm.

What meaneth it, that God hath to do with the Kings Stable; but only he [Page 56] would be Master of his Horses, The Scripture saith: In altis habitat, he dwelleth on high; it followeth, Hu­milia respicit, he looketh on the low things, yea upon the Kings Stables▪ and upon all the Offices in his House.

God is a great Grand Master of the Kings house,Let Courtiers observe this. and will take account of every one that beareth rule therein; for the executing of their Offices, whe­ther they have justly and truly ser­ved the King in their Offices, or no.

Yea, God looketh upon the King Himself, if he work well or not. Eve­ry King is subject unto God, and all other men are subjects unto the King.

In a King God requireth faith, not excess of Horses, Horses for a King be good and necessary, if they be well used, but—

Neither shall he multiply wives, &c.—

Let us not think that, because we read that Kings among the Jews had liberty to take more wives than one, [Page 57] that we may therefore attempt to walk inordinately.—

For Christ hath forbidden this unto us Christians, and limiteth unto us one wife only. And it is a great thing for a man to rule one wife rightly and ordinately; for a Woman is frail, and proclive unto all evils; a Woman is a very weak Vessel, and may soon de­ceive a man, and bring him into evil. Many Examples we have in Scripture, Adam by Eve.—

How did wicked Jezebel?—

Therefore let our King, what time his Grace shall be so minded to take a wife, chuse him one which is of God; that is, which is of the Houshould of faith—And that shee be such a one as the King can find in his Heart to love, and lead his life in pure and chast Espousage; and then shall he be the more prone and ready to advance Gods Glory, and to punish and extirpe the great lechery used in this Realm.

Therefore we ought to make a con­tinual Prayer unto God,Our pre­sent duty for to grant our Kings Grace such a Mate as may knit his heart and hers, according to [Page 58] Gods Ordinance and Law, and not to consider and cleave only to a politique matter or conjunction, for the enlarge­ing of Dominions for surety and de­fence of Countries.—

We have now a pretty little shilling, indeed a very pretty one, I have but one I think in my Purse, and the last day I had put it away almost for an old Groat, and so I trust some will take them; the fineness of the Silver I cannot see: but therein is printed a fine sen­tence, that is,A good wish. Timor Domini fons sa­pientiae. The fear of the Lord is the Fountain of wisdom. I would to God this Sentence were printed in the heart of the King in choosing his Wife and all his Officers.

For as the fear of God is fons sapien­tiae, so the forgetting of God is [...] stultitiae, the fountain of foolishness; though it be never so politique.—

Let the King therefore chuse unto him a Godly wife, whereby he shall the better live chast, and in so living▪ all Godliness shall increase, and righ­teousness be maintained.

Notwithstanding I know hereafter, [Page 59] some will come and move your Grace toward wantonness, and to the inclina­tion of the flesh, and vain Affections. But I would your Grace would bear in memory, and History of a good King, called Lewis (that travelled towards the Holy Land) which was a great matter in those dayes, and by the way sickned, being long absent from his Wife, and upon this matter, the Physitians did agree, that it was for lack of a Woman; and did consult with the Bishops there­in, who did conclude, that because of the Distance from his Wife (being in another Country) he should take a Wench.

This good King hearing their Con­clusion, would not assent thereunto, but said, he had rather be sick even unto death, than he would break his Espou­sals. Wo worth such Counsellors, Bi­shops! nay rather Buzzards.

Nevertheless, if the King should have consented to their Conclusion, and accomplished the same, if he had chan­ced well, they would have excused the matter; as I have heard, one being re­proacht for such Counsel given, he ex­cused [Page 60] the matter, saying, that he gave him none other Counsel, but if it had been his case, he would have done like­wise; so I think the Bishops would have excused the matter, if the King should have reproved them for their Counsel: I do not read, the King did so; but if he had, I know what would have been their Answer, they would have said, We give you no worse coun­sel, than we would have followed our selves, if we had been in like case.

Well Sir, this King did well, and had the fear of God before his eyes.—

Let the King therefore chuse a Wife which feareth God, let him not seek a proud Wanton, one full of rich Trea­sures and worldy Pomp.

Neither shall he multiply to himself too much silver and Gold. &c.

He shall not multiply unto himself too much Gold and Silver: Is there too much think you for a King? God doth allow much unto a King, and it is expedient that he should have much; for he hath great expences.—

Necessary it is, that the King have a Treasure alwaies in readiness for such [Page 61] affairs as be daily in his hands: The which Treasure, if it be not sufficient, he may lawfully and with a safe Consci­ence, take Taxes of his Subjects; for it were not meet,—

But who shall see this too much, or tell the King of this too much? Think you any of the Kings Privy Chamber? No. For fear of loss of Favour. Shall any of his Sworn Chaplains? No. They be of his Closet, and keep close such matters. But the King himself must see this too much, and that he shall do by no means, with Corporal eyes: Wherefore he must have a pair of Spectacles, which shall have two clear Sights in them; that is, the one is Faith, the other is Charity: By them two, must the King ever see when he hath too much.—

I will tell you, my Lords and Ma­sters, this is not for the Kings Honour: Yet some will say, Knowest thou what is for the Kings Honour better than we?

I answer, the Kings Honour is most perfectly painted forth in Scripture; of which,Note. if ye be ignorant, for lack of [Page 62] time, that ye cannot read it, though your Counsel be never so politick, yet it is not for the Kings Honour. What his Honour meaneth, ye cantot tell.

It is the Kings Honour, that his Sub­jects be led in the true Religion: That all his Prelates and Clergy be set about their work, in Preaching and Studying, and not be interrupted from their Charge. Also it is the Kings Honour.—

Part of the Second Sermon prea­ched by Mr. Latymer before King Edward.

I Told you in my last Sermon, of Mi­nisters of the Kings people, & had oc­casion to shew you, how few Noblemen were good Preachers. I left out an Histo­ry then, which now I will tell you.

[Page 63] There was a Bishop of Winchester in King Henry the Sixth's daies.—

This Bishop was a Great man born, and did bear such a stroak, he was able to shoulder the Lord Protector; it chanced the Lord Protector and he fell out, and the Bishop would bear nothing at all with him, but played me the Sa­trapa; so—

Was not this a good Prelate? He should have been at home preaching in his Diocess with a Wanniaunt. This Protector was so Noble a Godly man, that he was called of every man the good Duke Humphrey: He kept such a House,—.

And the Bishop for standing so stiff­ly by the matter, and bearing up the Order of our Mother, the Holy Church, was made a Cardinal at Calice, and thither the Bishop of Rome sent him a Cardinals Hat: He should have had a Tyburne-Tippet, a half peny Halter, and all such proud Prelates.

When he sitteth upon the Throne, what shall he do? Shall he dance and dally, banquet, havvk and hunt?

No forsooth Sir.

[Page 64] What must he do then? He must be a Student; not thinking, because he is a King, he hath License to do vvhat he vvill, as these vvorldly Flatterers are vvont to say, ye trouble not your self, (Sir) ye may havvk and hunt, and take your pleasure; as for the guiding of your Kingdom and People, let us a­lone vvith it.

These flattering Clavv-backs are Ori­ginal Roots of all Mischief; and yet a King may take his Pastime in Havvking and Hunting, or such like Pleasures, but he must,—

It follovveth in the Text, Deut. 17. 19. He shall have it with him, in his Pro­gresse.—

He shall read in it, not once a year, but all the daies of his life. Where are these Worldlings novv? these Blad­der-puft-up vvily men?Note, Wo vvorth them, that ever they vvere about any King.

But hovv shall he read this Book? As the Homilies are read? Some call them Homilies, and indeed so they may be vvell called, for they are homely handled.

[Page 65] For though the Priest read them ne­ver so vvell, yet if the Parish like them not, there is such talking and babling, that nothing can be heard.

And if the Parish be good, and the Priest naught, he vvill so hack and chop it, that it vvere as good to be vvithout it, for any vvord that shall be under­stood. And yet (the more pity) it is suffered of your Graces Bishops in their Diocess unpunished.

But I vvill be a Suitor to your Grace, that you vvill give your Bishops charge ere they go home,A good motion. upon their Allegi­ance, to look better to their Flock, and to see your Majesties Injunctions better kept, and send your Visitors in their Tayls, and if they be found negligent in their duties, out vvith them, I re­quire it in Gods behalf, make them Quondams, all the Pack of them.

But ye vvill say, Where shall vve have any to put in their rooms?—

Your Majesty hath divers of your Chaplains, well learned men, and of good knowlede, and yet ye have some bad enough, hangers on the Court, I mean not these,—

[Page 66] What an Enormity is this in a Chri­stian Realm to serve in a Civility,Note. ha­ving the profit of a Provostship, and a Deanry, and a Parsonage? But I will tell you what is like to come of it: It will bring the Clergy shortly into a ve­ry Slavery. I may not forget here my Scala Caeli, that I spake of in my last Sermon; I will repeat it now again, de­siring your Grace in Gods behalf, that you will remember it.

The Bishop of Rome had a Scala coeli, It is now upon the matter a common Prayer matter. but his was a Masse-matter: But this Scala Coeli that I now speak of, is the true Ladder that bringeth a man to hea­ven: The top of the Ladder, or first Greese is this; Whosoever calleth on the name of the Lord shall be saved. Rom. 10 The se­cond step, How shall they call upon him, in whom they have not believed? The Third Stair is this, How shall they believe in him, of whom they never heard? The Fourth Step, How shall they hear without a Preacher? Now the nether end of the Ladder is, How shall they preach ex­cept they be sent? This is the Foot of the Ladder. So that we may go backward now, and use the School-Argument, a [Page 67] primo ad ultimum. Take away Preach­ing,Note, take away Salvation. But I fear one thing.—

Ever since the Bishop of Rome was first in authority,Note. they have gone about to destroy the Gospel, but God work­eth wonderfully, he hath preserved it, maugre all their hearts, and yet we are unthankful, that we cannot consider it.

I will tell you what a Bishop of this Realm said once to me, he sent for me, and marvelled, that I would not consent to such Traditions as were then set out.

And I answered him,Latimer desired Gods Word to be the Rule of reforma­tion. that I would be ruled by Gods Book, and rather than I would dissent one jot from it, I would be torn with wild horses. And I chanced in our Communication, to name the Lords Supper: Tush, saith the Bishop, What do you call the Lords Supper? What new Term is that? There stood by him a Dubber, one Doctor Dubber, he dubbed him by and by, and said, that this Term was sel­dom read in the Doctors. And I made Answer, that I would rather follow Paul, in using his Terms, than them, though they had all the Doctors on their side.

[Page 68] Why, (said the Bishop) cannot we without the Scriptures order the peo­ple? How did they before the Scrip­ture was first written?

But God knoweth, full ill yet would they have ordered them.Note. For seeing, that having it, they have deceived us, in what case should we have been novv vvithout it? But thanks be unto God, that by so vvonderful a Miracle he hath preserved the Book still.—

It is in the Text, that a King ought to fear God, he shall have the dread of God before his eyes. Work not by vvorldly Policy, for vvorldly Policy feareth not God. Take heed of these Clavv-backs, these venomous people, that vvill come to you, that vvill fol­lovv you like Gnato's & Parasites, Note. if you follovv them, you are out of your Book, if it be not according to Gods Word, that they counsel you; do it not fo [...] any vvorldly Policy, for then you fear not God.—

But vvherefore shall a King fear God? It follovveth in the Text, that he may prolong his daies in his King­dom.—

[Page 69] Remember this, I beseech your Grace; and when these Flatterers and Flebergibs, another day shall come and claw you by the back, and say, Sir, trou­ble not your self: What, shall you study? Why should you do this or that?

Your Grace may answer them thus, and say, What Sirra! I perceive you are a weary of Us, and our Posterity: Doth not God say in such a place, that a King shall write out a Book of Gods Law, and read it? Learn to fear God. And why? That he, and his might reign long. I perceive now, thou art a Traytor.

Tell him this Tale once, and I war­rant you, he will come no more to you, neither he, nor any, after such a sort.

And thus shall your Grace drive such Flatterers and Claw-backs away.—

You have heard how a King ought to pass the time.—

He may learn at Solomon.—:

What was Solomons Petition? Lord, said he, Da mihi cor docile: he asked a docible heart, a wise heart, and wis­dom [Page 70] to go in and to go out.—

So your Grace must learn how to do of Solomon. Latimer a faithful Bishop. You must make your Peti­tion, now study, now pray.—

Now when God had given Solomon wisdom, he sent him by and by occasion to occupy his Wit. For God never gave a Gift, but he sent occasion at one time or other, to shew it to Gods Glo­ry: As if he send Riches, he sendeth poor men to be helped with them.—

One Word note here for Gods sake, and I will trouble you no longer.

Would Solomon, being so Noble a King, hear two poor women? They were poor, for as the Scripture saith, they were together alone in a House, they had not so much as one servant betwixt them both. Would King So­lomon, I say, hear them in his own person? Yea forsooth. And yet I hear of many matters before my Lord Pro­tector, and my Lord Chancellor,Note this court Preachers that cannot be heard. I must desire my Lord Protectors Grace to hear me in this matter; That your Grace would hear poor mens Suites your self: Put them to none other to hear: let them not be delayed.

[Page 71] The Saying is now, that Money is heard every where; if he be rich, he shall soon have an end of his Mat­ter.—

Hear mens Suites your self, I require you in Gods behalf; put it not to the hearing of these Velvet-Coats, these Up-skips.—

I cannot go to my Book, for poor Folkes come to me, desiring me,—

I walk somtimes in my Lord of Can­terburies Garden, looking in my Book, as I can do but little good at it; but somthing I must do, to satisfie this place:Note. I am no sooner in the Garden, anon my man cometh, and saith, Sir, there is one at the Gate would speak with you: When I come there, then it is some one or other, that desi­reth me, that I would speak his mat­ter may be heard; that he hath lien thus long,—

A Gentlewoman came to me,—

There is a poor VVoman that lyeth in the Fleet.—

I beseech your Grace that you will look to these Matters, hear them your self, view your Judges, and hear poor mens Causes.

[Page 72] And you proud Iudges hearken what God saith in his Holy Book. Audite illos, ita parvum ut magnum: Hear them saith He, the small aswell as the great, the poor aswell as the rich. Re­gard no person, fear no man, why? Quia Domini judicium est, the judg­ment is Gods.

Mark this saying thou proud Iudge. The Devil will bring this Sentence at the day of doom: Hell will be full of these Iudges: If they repent not and amend.

They are worse then the wicked Iudge that Christ speaketh of,Luke 18. that nei­ther feared God nor the world.—

Our Iudges are worse then this Iudge was: for they will neither hear Men for Gods sake, nor fear of the world, nor importunateness, nor any thing else. Yea, some of them will command them to ward, if they be importunate. I heard say, that when a Suitour came to one of them, he said, what fellow is this that giveth these folk counsel to be so importunate, he would be punished and committed to ward. Marry Sir, punish me then, it [Page 73] is even I that gave them counsel, I would gladly be punisht in such a cause. And if ye amend not, I will cause them to cry out upon you still:O zeal! even as long as I live. I will do it indeed. But I have troubled you long: Beati qui au­diunt, &c.

Part of the Third Sermon of Mr. Hugh Latimer, preached be­fore King Edward.

A Preacher hath two Offices. 1 To Teach true Doctrine; 2 To confute Gainsayers.—

VVhy you will say, will any body gainsay true Doctrine?—

VVas there ever yet Preachers, but there were Gainsayers.—

Ieremy was the Minister of the true VVord of God.—

Elias had Baals Priests supported by Iezebel, to speak against him.—

Iohn Baptist, and our Saviour Christ.—

The Apostles had Gainsayers, Acts [Page 74] 28. 22. This Sect is every where spo­ken against.—

In the Popish Masse time there was no gainsaying.—

So long as we had in adoration, the Popish Masse we were then without gainsaying.—

VVhen Sathan the Devil hath the guiding of the House he keepeth all in peace.—

VVhen he hath the Religion in pos­session, he stirreth up no sedition, I warrant you.

How many dissentions have we heard of in Turky,—look whether ye hear of any Heresies among the Jews.—

And if ever concord should have been in Religion, when should it have been, but when Christ was here? Ye find fault with Preachers, and say, they cause sedition:Note. VVe are noted to be rash, and indiscreet in our preaching: yet as discreet as Christ was, there was diversity.—

There was never Prophet to be com­pared to him, and yet there was never more dissention, then when he was, [Page 75] and preached himself.—

This day I must do somewhat in the second Office.—

But first, I will make a short rehear­sall to put you in memory.—

The peevish people in this Realm, have nothing but the King, the King in their mouths, when it maketh for their purpose. As there was a Doctor that preached, the Kings Majesty hath his Holy water, he creepeth to the Cross; and then they have nothing but the King, the King in their mouths. These be they my good people that must have their mouths stopt: but if a man tell them of the Kings proceed­ings, now they have their shifts and their put ofts, saying we may not go before a Law: we may break no or­der. These be the wicked Preachers, their mouths must be stopt, these be the gainsayers.—

Now to my confutation.

There is a certain man that shortly after my first Sermon, being ask't, if he had been at the Sermon that day? Answered, yea. I pray you said he, how liked you him? Marry, said he, as I li­ked [Page 76] him alwayes, a seditious Fellow Oh Lord, he pinched me there indeed nay,Note. he rather had a full bit at me Yet I comfort my self with that, that Christ was noted to be a Stirrer up of the People.—

It becometh me to take it in good part, I am not better then He was. In the Kings dayes that dead is, a many of us were called together before him, to say our minds in certain matters. In the end, one kneeled me down, and accused me of sedition, that I had preached seditious Doctrine. A hea­vy salutation, and a hard point of such a mans doing, as if I should name him, ye would not think it. The King turned to me, and said, what say you to that Sir? Then I kneeled down, and turned me first to mine accuser, and required him; Sir, what form of preaching would you appoint me to preach before a King; would you have me to preach nothing,Note. as concerning a King in the Kings Sermon? have you any Commission to appoint me what I shall preach? Besides this, I asked him divers other questions, and he [Page 77] would make no answer. Then I turn­ed me to the King, and submitted my self to his Grace, and said I never thought my self worthy, nor ever sued to be a Preacher before your Grace, but I was called to it, and would be willing (if you mislike me) to give place to my betters. For I grant there be a great many more worthy of the Room then I am; and if it be your Graces pleasure so to allow them for Preachers, I could be content to bear their books after them.

But if your Grace allow me for a Preacher, I would desire your Grace to give me leave to discharge my con­science.Note. Give me leave to frame my Doctrine according to my Audience, I had been a very dolt to have preached so at the borders of your Realm, as I preached before your Grace. And I thank Almighty God, which hath al­wayes been my Remedy, that my say­ings were well accepted of the King, for like a gracious Lord he turned into another communication: it is even as the Scripture saith: Cor Regis in manu Domini, the Lord directeth the Kings [...].

[Page 78] Certain of my Friends came to me with tears in their Eyes, and told me they looked I should have been in the Tower the same night.

Thus I have been ever more burden­ed with the word of sedition.

I have offended God grievously,Note. transgressing his Law, and but for this remedy and his mercy,Confessi­on of sin. I would not look to be saved.

As for sedition, for ought that I know, methinks, I should not need Christ, if I might say so. But if I be clear in any thing, I am clear in this, so far as I know mine own heart, there is no man farther from sedition then I; which I have declared in all my doings, and yet it hath been ever laid to me.Note.

Another, when I gave over mine Office, I should have received a pente­costal, it came to the summe of fifty and five pound, I set my Commissary to gather it, but he could not be suffer'd, for it was said a sedition would rise upon it.

Thus they burdened me ever with sedition.

So this Gentleman, cometh up now [Page 79] with sedition: and wot ye what? I chanced in my last Sermon to speak a merry word of the new shilling (to refresh my Auditory) how I was like to put away my new shilling for an old groat, I was herein noted to speak seditiously—When I was in trouble, it was objected to me that I was singu­lar, that I took a way contrary to all. Marry Sir, this was sore thunderbolts, I thought it was possible it might not be true he told me.—

I have gotten one Fellow a Compa­nion of sedition; and wot you who is my Fellow? Esai the Prophet. I spake but of a little pretty shilling, but he speaketh to Ierusalem after another sort, Esai. 1. 21, 22, 23. and was so bold to meddle with their coin.—

Ah seditious wretch, what had he to do with the mint.—

Was not this a seditious Harlot, to tell them this to their beards? to their face.—

I am content to bear the title of se­dition with Esai. Thanks be to God I am not alone.—

In the latter end of my Sermon, [Page 90] I rehearsed a parable of a wicked Judge.

Belike good Judges were rare at that time; and trow ye, the Devil hath been asleep ever since? No, no,—

The common manner of wicked Judge, is neither to fear God or Man. He considereth what a man he is, and therefore careth not for man; He seemeth to be in a protection t well shall he escape? Ho, ho, Est Deus in coelo. There is a God in Heaven, He accepteth no persons, He will punish them.—

Cambises was a great Emperour, such another as our Master is—

It chanced, he had under him in one of his Dominions, a Briber, a Gift­taker, a Gratifier of rich men, a Hand­maker in his Office, to make his Son a great man (as the old saying is, Happy is the Child whose Father goeth to the Devil) the cry of the poor Widdow came to the Emperours ear, which caused him to slay the Iudge quick, and laid his skin in the Chair of judg­ment, that all Iudges that should give judgment afterwards should sit in the same skin.

[Page 81] Surely it was a goodly Sign, a good­ly Monument, the Sign of the Judges Skin; I pray God we may once see the Sign of the Skin in England.—I do it charitably, for the love I bear to my Country. God saith, Ego visitabo. I will visit. God hath two Visitations: the first is, when he revealed his Word by Preachers, and where the first is ac­cepted, the second cometh not; the second Visitation is Vengeance. He went to Visitation, when he brought the Judges skin over his ears.—

Germany was visited twenty years with Gods Word, but they did not earnestly embrace it, and in life follow it, but made a mingle mangle and a hotch potch of it.

I cannot tell what, partly Popery, partly true Religion mingled toge­ther.

They say in my Country when they call their Hogs to the Swine-trough, come to thy mingle mangle, compyr, compyr; even so they made mingle mangle of it; they could clatter and prate of the Gospel, but when all com­eth to all,Note. they joyned Popery so with [Page 82] it, that they marred all together.

We have now a first Visitation in England; let us beware of a second. We have the Ministration of his word, we are yet well; but the House is not clean swept yet.Note. God hath sent us a Noble King in this his Visitation, let us beware, let us not be unthankful and unkind, let us beware of by-walking and contemning of Gods Word.—

Part of the fourth Sermon preached by Mr. Hugh Latimer before King Edward.

I Remember well what St. Paul saith to a Bishop, and though he spake it to Timothy being a Bishop, yet I may say it now to the Magistrates,1 Tim. 5. for all is one case, all is one matter; Thou shalt not be partaker of other mens faults, be not hasty in making of Curates, in re­ceiving men to have Cure of Souls, that either cannot, or will not do their duty; do it not. Now me thinks it needs not [Page 83] to be partakers of other mens sins, we shall find enough of our own. And what is it to be partaker of other mens sins, if this be not, to make unpreach­ing Prelacy, and to suffer them in their unpreaching Prelacy?

If the King and his Council should suffer evil Judges to take Bribes, and suffer the great to overgo the poor, and should look through his fingers, to wink at it, should not the King be partaker of their naughtiness? And Why, is be not Supreme Head of the Church? What ! Is the Supreme a Dignity, and nothing else? Is it not countable? I think it will be a chargeable Dignity, when account shall be askt of it.

Oh! what advantage hath the Devil? VVhat entry hath the VVolf, when the Shepherd tendeth not his Flock? St. Paul doth say, Qui bene praesunt Presbyteri, honore digni sunt. VVhat is this praeesse? It is as much as to say, is to take charge and cure of Souls, We say, ille praeest, he is set over the Flock, he hath taken charge upon him; And what is benè praeesse? to discharge the Cure well, to rule well, to feed the [Page 84] Flock with pure food, and good exam­ple of living.—

There was a merry Monk in Cam­bride, in the Colledge that I was in, and it chanced, a great company of us to be together, intending to make good cheer, and to be merry, (as Schollers will be merry when they are disposed) one of the Company brought this Sen­tence, Nil melius quam laetari & facere bene. There is nothing better than to be merry and to do well: A venge­ance of bene, quoth the Monk, I would that bene had been banished beyond the Sea; and that bene were out, it were well; for I could be merry, and I could do, but I love not to do well, that bene marres all, I would bene were out, quoth the merry Monk, for it importeth ma­ny things to live well, to discharge the Cure.

Indeed it were better for them if it were out; and it were as good to be out, as to be ordered as it is: it will be a heavy bene for some of them, when they shall come to their Account.

But peradventure you will say,Note. what and they preach not at all? yet praesunt. [Page 85] Are not they worthy double honour? Is it not an honourable Order they be in?

Nay an horrible misorder, it is an horrour, rather than an honour, and horrible, rather than honourable, if the Preacher be naught, and do not his duty. And thus go these Prelates about to wrestle for honour, that the Devil may take his Pleasure.—

Are they not worthy double honour? Nay rather, double dishonour, not to be regarded, not to be esteemed among the people, and to have no Living at their hands?

For [...] good Preachers be worthy double honour, so unpreaching Prelates be worthy double dishonour, they must be at their Doublets.

But now these two dishonours what be they? our Saviour Christ doth shew; Si Sal,—

If the salt be unsavoury, it is good for nothing, but to be cast our, and tro­den of men.

By this S [...]lt is understood Preachers, and such as have Cure of Souls, What be they worthy then? Wherefore serve [Page 86] they? For nothing else but to be cast out.

Make them Quondams, out with them, cast them out of their Office: VVhat should they do with Cure, that will not look to it?

Another dishonour is, to be troden under mens Feet, not to be esteemed or regarded.

St. Paul in his Epistle qualifieth a Bishop,1 Tim. 3. and saith, he must be apt to teach? VVhat shall a man do with Aptness,Note. if he do not use it; It were as good to be without it.

A Bishop came to me the last day, and was angry with me for a Sermon that I made in this place. His Chap­lain, he complained against me, be­cause I had spoken against unpreaching Prelates. Nay, quoth the Bishop, he made so indifferent a Sermon the first day, that I thought he would marre all the second day; he will have every man a Quondam, as he is.

As for my Quondamship, I thank God, that he gave me the Grace to come by it by so honest means as I did, I thank him for mine own Quondamship; [Page 87] and as for them, I will not have them made Quondams, if they discharge their Office; I would have them do their duty,Note. I would have no more quon­dams as God help me. I owe them no more malice than this, and that is none at all.

This Bishop answered his Chaplain, VVell saies he, well, did I wisely to day, for as I was going to the Sermon, I remembred that I had neither said Mass nor Mattins, and homeward I gat as fast as I could, and I thank God, I have said both, and let his unfruitful Sermon alone.

Unfruitful, saith one, another saith seditious: VVell, Unfruitful is the best, and whether it be unfruitful or no, I cannot tell, it lieth not in me to make it fruitful; and God work not in your hearts,Note. my preaching can do you but little good.

I am Gods instrument but for a time, it is he must give increase, and yet preaching is necessary: For, take away Preaching, and take away Salvation.—

Christ is the Preacher of all Preach­ers.—

[Page 88] As wisely, as circumspectly, as he preached, yet the Fourth Ground only was fruitful; and if he had no better Luck, that was Preacher of all Preach­ers; what shall we look for? yet there was no lack in him, but the Ground. And so now there is no fault in Preach­ing, the lack is in the People, who have stony and thorny hearts. I beseech God to amend them.

And as for these Folk that speak a­gainst me, I never look to have their good word so long as I live: yet I will speak of their wickedness as long as I shall be permitted to speak,Note. as long as I live, I will be an enemy to it, no Preachers can pass it over with silence. It is the Original root of all mischief.

As for me, I owe them no other ill will, but I pray God amend when it pleaseth him.—

Oh that a man might have the con­templation of Hell, that the Devil would allow a man to look into Hell, to see the estate of it, as he shewed all the world, when he tempted Christ.—

If one were admitted to view Hell, and behold it throughly, the Devil would say,

[Page 89] On yonder side are punished Un­preaching Prelates, I think a man should see as far as a Kenning, and see nothing but Unpreaching Prelates, he might look as far as Calice, I warrant you.

And then if he would go on the other side, and shew where Bribing Judges are, I think he should see so many, that there were scant room for any other: Our Lord God amend it.

Part of the Fifth Sermon of Master Latimer, Preached before King Edward.

FAther Samuel, a good man, a sin­gular Example, and a singular pat­tern, a man alone, few such men as Father Samuel was.—

He thought his Sons would have pro­ved [Page 90] well.Ver. 2. But Samuels Sons walked not in his wayes.—

VVhy is the Son alwayes bound to walk in the Fathers way? no, ye must not take it for a general rule; all Sons are not to blamed for not walking in their Fathers wayes. Hezekiah did not follow the steps of Ahaz, and was well allowed.—

Samuel would never have thought his Sons would have been so corrupted, they felt the smack of this world,Ver. 3. A perillous thing.

It is a perillous thing, a dangerous state to be a Judge—I have told you of scala coeli: This I am sure is scald inferni, Note, the right way to Hell, to be covetous and take bribes, and per­vert justice.

If a Judge would ask me the way to Hell, I would shew him this way. First, let him be a covetous man, let his heart be poisoned with covetous­ness; then let him go a little farther, and take bribes; and at the last pervert judgment. Lo, here is the Mother, and the Daughter, and the Daughters Daughter: Avarice is the Mother, she [Page 91] brings forth bribe taking, and bribe taking perverting of judgment. There lacks a fourth thing to make up the Messe; which (so God help me) if I were Judge should be Hangum Tunum, a Tiburn Tippet to take with him, and it were the Judge of the Kings Bench, my Lord chief Judge of England; yea, and it were my Lord Chancellor him­self, to Tiburn with him.—

One will say you speak unseemly, so to be against the Officers, for taking of rewards in doing pleasures.Note. You con­sider not the matter to the bottom; their Offices be bought for great sums, how should they receive their money again?—

And is it so, trow ye? are civil Offices bought for money? Lord God! who should have thought that?—

God fore-fend that ever any such enormity should be in England, that civil Offices should be bought.—

And if ye be a selling civil Offices, ye are as they which fell their benefices, and so we shall have omnia venalia.

I marvel the ground gapes not, and devours us. Surely, it is the great le­mity [Page 92] of God that suffers it. O Lord, in what case are we.—

There was a Patron in England, that had a benefice faln into his hand, and a good Brother of mine came to him, and brought him thirty Apples in a dish, and gave them to his man to carry them to his Master; it is like he gave one to his Man for his labour, to make up the game, and so there was thirty one. This Man cometh to his Master, and presented him with the dish of Apples, saying; Sir such a man hath sent you a dish of fruit, and desireth you to be good unto him for such a benefice. Tush, tush, quoth he, this is no App­le matter, I will none of his Apples. I have as good as these (or as he hath any) in my own Orchard.

The Man came to the Priest again, and told him what his Master said: Then quoth the Priest, desire him yet to prove one of them for my sake, he shall find them much better then they look for. He cut one of them and found ten pieces of gold in it. Marry, quo [...]h he, this is a good Apple. The Priest standing not far of, hearing what [Page 93] the Gentleman said; cryed out and said, they are all one Apples I warrant you Sir, they grew all on one Tree, and have all one tast. Well, he is a good Fellow, let him have it, quoth the Pa­tron. Get you a Graft of this Tree, and I warrant you it shall stand you in more stead then all St. Pauls learning. Well, let Patrons take heed.—

Part of the sixt Sermon of Mr. La­timer, preached before King Edward.

I Intend this day to intreat of a piece of Scripture, out of the first Chapter of Luke v. 1. 2, 3, &c.

I am occasioned to take this place by a Book sent to the Kings Majesty that dead is, by Master Pool. It is a Text that he doth greatly abuse for the Supremacy, he racks it, and violents it to serve for the maintenance of the Bishop of Rome.—

The Text saith, the people pressed upon him; so that Christ was in peril [Page 94] to be thrust into the Pond. A won­derous thing, what a desire the people had to hear our Saviour preach.—

VVhere read you that a great num­ber of Scribes and Pharisees, and Bi­shops followed him.

There is a Doctor that writeth of this place, his name is Dr. Gorrham, Nicholas Gorrham: I knew him to be a School Doctor a great while ago: but I never knew him to be an inter­preter of Scripture, till of late; he saith thus:

Major devotio in laicis & vetulis quam in clericis. There is more devo­tion, saith he, in lay folk and old wives, and in these simple and vulgar people, then in the Clarks: they be better affected to the Word of God, then the Clergie. I marvel not at the Sentence; but I marvel at such a Sen­tence in such a Doctor. If I should say so much, it would be said to me, it is an evil Bird that defiles his own nest.—

Our Saviour had said, Luke 4. 43. That he must preach the Kingdom of God to other Cities also; For there­fore am I sent,—

[Page 95] Is it not a marvellous thing that our unpreaching Prelates can read this place, and yet preach no more then they do? I marvel that they can go quietly to bed, and see how he allu­reth them by his example, to be dili­gent in their Office.—

The preaching of the Gospel, is the power of God to salvation, to every one that Believeth, Rom. 1. 15, 16. Beware,Note. beware ye diminish not this Office, for if ye do, ye decay Gods Power.

Christ saith, Jo. 3. 3. Except a man be born again.—

What is this Regeneration? it is not to be Christned in water (as these fire brands expound it) and nothing else.

How is it to be expounded then? Saint Peter sheweth, 1 Pet. 1. 23, 24, 25. It is the circumstance, and colla­tion of places that make Scriptures plain. We are born saith he, not of corruptible Seed, but of incorruptible, by the Word of God.—

By the Word of God, by the Word of God preached and opened.

[Page 96] Thus cometh in our new birth.

Here you may see how necessary this Office is to our Salvation.

This is the thing that the Devil wrastleth most against: It hath been all his study to decay this Office; he worketh against it as much as he can, he hath prevail'd too much, too much in it.

He hath set up a state of unpreaching Prelacy in this Realm this seven hun­dred years, a stately unpreaching Pre­lacy, he hath made unpreaching Pre­lates.

He hath stirred up heaps to persecute this Office in the title of Heresie: he hath stirred up the Magistrates to per­secute it in the title of sedition.Note. And he hath stirred up the people to perse­cute it, with exprobrations and slan­derous words—

And with Impropriations he hath turned preaching into private Masses; if a Priest should have left Masse un­done on a Sunday within this ten years,Note. all England would have wondred at it; but they might have left off the Sermon twenty Sundaies and never have been [Page 97] blamed. And thus by these Impropri­ations private Masses were set up, and preaching of Gods word trodden under foot. But what doth he now? he stirs men up to outragious rearing of rents, that poor men shall not be able to find their children at the School to be Di­vines. What an unreasonable devil is this? he provides a great while before hand, for the time that is to come.

He hath brought up now a most monstrous kind of covetousness that ever was heard of; he hath invented a Fee-farming of Benefices,Note. and all to de­cay this Office of Preaching; insomuch that when a man shall hereafter have a Benefice, he may go where he will, for any house he shall have to dwell upon, or any Glebe-land to keep hospitality withall; but he must take up a cham­ber in an Ale-house, and there sit and play at Tables all day. A goodly Curate. He hath caused also Patrons to sell their Benefices. Yea, what doth he more? He gets him to the University and causeth great men to send their sons thither, and put out poor Schollers that should be Divines: for their pa­rents [Page 98] intend not they shall be Prea­chers: but that they may have a shew of learning.

But it were too long to declare unto you, what deceit and means the Devil hath found to decay the office of salva­tion.—

It is in the Text he taught sitting; Prea­chers be-like were sitters in those dayes,Math. 23. as it is in another place, they sit in Moses Chair.

I would our Preachers would Preach sitting or standing one way or other.

It was a goodly Pulpit that our Sa­viour Christ had gotten him here, an old rotten Boat. And yet he prea­ched his Fathers will, his Fathers message out of this Pulpit. He cared not for the Pulpit, so he might do the people good.

Indeed it is to be commended;Note. for the Preacher to stand or sit as the place is, but I would not have it so supersti­tiously esteemed, but that a good Prea­cher may declare the VVord of God sitting on a Horse, or preaching in a Tree.

And yet and this should be done, the [Page 99] unpreaching Prelates would laugh it to scorn.

And though it be good to have a Pulpit set up in the Churches, that the people may resort thither, yet I would not have it so superstitiously used, but that in a prophane place the VVord of God may be preached some­times.—

To have Pulpits in Churches it is very well done to have them, but they would be occupied, for it is a vain thing to have them as they stand in many Churches.

I heard of a Bishop of England that went on visitation (and as it was the custome) when the Bishop should come and be rung into the Town, the great Bells clapper was faln down, the ty-all was broken, so that the Bishop could not be rung into the Town. There was a great matter made of this, and the chief of the Parrish were much bla­med for it, in the visitation. The Bi­shop was somewhat quick with them, and signified that he was much offend­ed. They made their answers, and ex­cused themselves as well as they could, [Page 100] it was a chance said they, that the clap­per brake, and we could not get it men­ded by and by, we must tarry till we can have it done it shall be mended as shortly as may be.

Among the other there was one wi­ser then the rest, and he comes to the Bishop. Why (my Lord) saith he, doth your Lordship make so great a matter of the Bell that lacketh his clap­per; here is a Bell (saith he) pointing to the Pulpit, that hath lacked a clapper this twenty years. We have a Parson that fetcheth out of this benefice fifty pound every year, but we never see him.

I warrant you the Bishop was an un­preaching Prelate, he could find fault with a Bell that wanted a clapper to ring him into the Town; but he could not find any fault with the Parson that preached not at his Benefice.

Ever this Office of preaching hath been least regarded, it hath scant had the name of Gods service. They must sing Salve festa dies about the Church, that no man was the better for it, but to shew their gay coats and garments.

[Page 101] I came once my self to a place,Note. ri­ding on a journey homeward from Lon­don, and I sent word overnight into the Town, that I would preach there in the morning, because it was Holy­day; and me thought it was a Holy­dayes worke, the Church stood in my way. And I took my Horse and my Company and went thither, (I thought I should have found a great Company in the Church) and when I came there, the Church door was fast locked, I tar­ried there half an hour and more; at the last the Key was found, and one of the Parish comes to me, and sayes; Sir, this is a busie day with us, we cannot hear you, it is Robin-hoods day. The Parish are gone abroad to gather for Robin-hood. I pray you let them not. I was fain there to give place to Robin-hood. I thought my Rochet should have been regarded, though I were not, but it would not serve, it was fain to give place to Robin-hoods men.

It is no laughing matter,Note. my friends, it is a weeping matter, a heavy matter, a heavy matter, under pretence of ga­thering for Robin Hood, a Traytor and a [Page 102] Thief, to put out a Preacher, to have his Office less esteemed, to prefer Ro­bin Hood before the Ministration of Gods Word, and all this hath come of Unpreaching Prelates. This Realm hath been ill provided for, rhat it hath had such corrupt Judgments in it, to pre­fer Robin Hood to Gods Word: If the Bishops had been Preachers, there should never have been any such thing; but we have a good hope of better. We have had a good beginning, I beseech God to continue it. But I tell you, it is far wide, that the people have such judgments: The Bishops they could laugh at it, what was that to them; they would have them to continue in igno­rance still, and themselves in unpreach­ing Prelacy.

Part of the Seventh Sermon preached by Mr. Latimer before King Edward.

MAny speak of Faith, but few there be that have it. This Faith is a great State, a Lady, a Duchess, a [Page 103] great woman, and she hath ever a great Company and Train about her (as a Noble State ought to have.) First, She hath a Gentleman Usher, that goeth before her, and where he is not, there is not Lady Faith.

This Gentleman-Usher is called Agnitio Peccatorum, knowledge of sin, when we enter into our hearts, know­ledge our faults, and stand not about to defend them. He is none of these Winkers, he kicks not, when he hears his Fault. Now as the Gentleman-Usher goeth before her, so she hath a great Train behind her, following af­ter her; the Fruits of good works, the walking in the Commandments of God. He that believeth, will not be idle, he will walk, he will do his business. Have ever the Gentleman-Usher with you: So if you will try your Faith,Note. remem­ber this Rule. Consider whether the Train be waiting upon her: If you have another Faith than this, you are like to go to the scalding House, and there you shall have two Dishes, weeping and gnashing of teeth, much good do it you, you see your Fare.—

[Page 104] Not long ago, a great man said in an Audience, they babble much of Faith, I will go and lie with my Whore all night, and have as good a Faith as the best of them all: I think he never knew other, but the Whoremongers Faith; it is no such Faith that will serve.

It is no Bribing Judges nor Justices Faith, no Whoremongers Faith, nor no Sellers of Benefices Faith.—

If you will believe and acknowledge your sins, so you shall attain to ever­lasting Life, to which the Father of Heaven bring you and me, AMEN.