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           Title: Sermons by Hugh Latimer
      Creator(s): Latimer, Hugh (1485-1555)
   CCEL Subjects: All; Bible
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                                    Sermons

By Hugh Latimer

   New York: E.P. Dutton,
   1906.
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Contents

   Introduction by Henry Charles Beeching

   Sermons on the Card

   First Sermon on the Card — The Tenor and Effect of Certain Sermons made by
   Master Latimer in Cambridge, about the year of our Lord 1529.

   Second Sermon on the Card — Another Sermon concerning the Same Matter

   Sermon on Ephesians VI. 10-20.

   Sermon Preached Before the Convocation of the Clergy

   Sermon of the Plough

   Sermons Preached Before King Edward the Sixth

   The First Sermon preached before King Edward, March 8, 1549.

   The Second Sermon of Master Hugh Latimer, which he preached before the
   King's Majesty, within his Grace's Palace at Westminster, the fifteenth day
   of March, 1549.

   The Third Sermon of M. Hugh Latimer, preached before King Edward, March
   twenty-second, 1549.

   The Fourth Sermon preached before King Edward, March 29th, 1549.

   The Fifth Sermon preached before King Edward, April 5, 1549.

   The Sixth Sermon preached before King Edward, April twelfth, 1549.

   The Seventh Sermon of M. Latimer preached before King Edward, April
   nineteenth, 1549.

   The Last Sermon preached before King Edward — A Most Faithful Sermon
   preached before the King's Most Excellent Majesty and his Most Honourable
   Council, in his Court at Westminster, by the Reverend Father Master Hugh
   Latimer, in Lent Anno Domini, 1550.

   Sermon Preached at Stamford

   Sermons on the Lord’s Prayer

   First — Our Father, which art in heaven.

   Second — Hallowed be thy name.

   Third — Thy kingdom come.

   Fourth — Thy will be done.

   Fifth — Give us this day our daily bread.

   Sixth — And forgive us our trespasses, as we forgive them that trespass
   against us.

   Seventh — And lead us not into temptation, but deliver us from evil.
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Introduction

   Latimer is the best example the English Church can show of the popular
   preacher. The sermons of Andrewes or Donne make their appeal to a trained
   intelligence which can “divide,” even to the last scruple, “the word of
   truth”; Latimer, whether he is preaching in a country town or before the
   king at Westminster, always speaks so that the servants and handmaids shall
   carry away as much as the gentler sort. He has but one subject, that of
   righteousness, and the appeal of righteousness is not to the intellect, but
   to the conscience.

   This is not to say that Latimer was himself unlearned. As a young man he was
   elected fellow of his college (Clare Hall) at Cambridge, and was one of
   twelve preachers licensed by the University to preach in any part of
   England. When his university suspected him of the Lutheran heresy, and he
   was summoned before Wolsey, he is said to have shown himself more at home in
   Duns Scotus than Wolsey’s chaplains, who were set to examine him. It is
   probable that he was not deeply versed in the New Learning, being born a
   little too early for that. The year 1510, in which Erasmus went to Cambridge
   to teach Greek, was the year in which Latimer took his degree, and we know
   that at first the new professor found but few pupils.

   The story of Latimer’s first attraction to the Reformed doctrines is told by
   himself in the first sermon on the Lord’s Prayer:

     Master Bilney, or rather Saint Bilney, that suffered death for God’s word
     sake, the same Bilney was the instrument whereby God called me to
     knowledge; for I may thank him, next to God, for that knowledge that I
     have in the word of God. For I was as obstinate a papist as any was in
     England, insomuch that when I should be made bachelor of divinity, my
     whole oration went against Philip Melancthon and against his opinions.
     Bilney heard me at that time, and perceived that I was zealous without
     knowledge; and he came to me afterward in my study, and desired me, for
     God’s sake, to hear his confession. I did so: and, to say the truth, by
     his confession I learned more than before in many years. So from that time
     forward I began to smell the word of God, and forsook the school-doctors
     and such fooleries.

   This was in 1524, and already the next year we find that he had become
   suspected of favouring what in his bachelor’s thesis he had attacked; for
   his diocesan, Bishop West of Ely, came up “suddenly and secretly” to
   Cambridge to hear a Latin sermon he was to preach ad clerum, and entered the
   church with unepiscopal astuteness after the sermon was begun. But for once
   the greatest diplomatist of his age was overmatched. With extraordinary
   readiness Latimer changed his text, and preached a sermon extempore from the
   text Christus existens Pontifex futurorum bonorum, “A new auditory requireth
   a new theme, therefore it behoveth me to entreat of the honourable office of
   a bishop.” The bishop thanked Latimer for his “good sermon,” and asked him
   to preach against Martin Luther’s doctrine. To which Latimer very fairly
   replied that he could not refute what he was prohibited from reading. It is
   ill setting one’s wits against authority; and according to Cranmer’s
   secretary Morice, from whom this story comes, the bishop, who had the last
   word, replied, “I perceive that you somewhat smell of the pan, Mr. Latymer;
   you will repent this gear some day.” He was inhibited by the bishop from
   preaching in the university, but continued to use the church of the Austin
   Friars, which was extra-diocesan. It was on occasion of this dispute that
   Wolsey interfered and had Latimer examined, with the result that he licensed
   him to preach anywhere in England.

   Of the Cambridge period we have two sermons preserved, those on the Card,
   preached about 1529, which raise the question what it was that the Bishop of
   Ely and the party of the Old Learning found to complain of in Latimer’s
   preaching. The answer of course is that here, as in all theological
   controversies, it was not the heresy, but the heretic, that was attacked.
   The sermons only “smelt of the pan.” They disparaged “voluntary works” —
   church-building, pilgrimages, gilding of saints, and so forth, not
   absolutely, but in comparison with “necessary works” of righteousness and
   mercy. Still it is not prudent for the clergy to disparage works of popular
   religion. Responsible rulers must “doubt whereunto this will grow.” The
   conceit of comparing the Commandments to playing-cards is not to our modern
   taste; but Latimer was wise in his generation and knew what he was doing.
   Probably by such a trick he caught the ear of the undergraduates of the day,
   who were younger then than now. It is interesting to compare these early
   sermons of Latimer’s with the almost contemporary sermons of Bishop Fisher.

   In reading Fisher there rises to memory the wonderfully beautiful and
   suffering face that we know from Holbein’s drawing, a face that is certainly
   not of the world. And the sermons also are not of the world. They are full
   of a sense of the hollowness of all earthly satisfaction; but they do not
   strike us as showing any acquaintance at first hand with what they despise
   and renounce. In one place, for example, commenting on the text “Can a woman
   forget her sucking child?” Fisher lays down that “the affection of fathers
   is longer-during than that of mothers.” Throughout we feel the lessons to be
   a little too abstract, the similes a little forced, the examples
   conventional; although there is no mistaking the passion of the preacher.
   Now, whatever we may think of Latimer’s divinity, about his humanity there
   can be no manner of doubt. From the first his sermons display a quite
   remarkable insight into the working of the human mind and will. In the
   second Sermon on the Card, on the words, “Go first and reconcile thy
   neighbour,” he has this penetrating counsel:

     Be not ashamed to do thy Master’s and Lord’s will and commandment. Go, as
     I said, unto thy neighbour that is offended by thee, and reconcile him
     whom thou hast lost by thy unkind words, by thy scorns, mocks, and other
     disdainous words and behaviours, and be not nice to ask of him the cause
     why he is displeased with thee: require of him charitably to remit; and
     cease not till you both depart, one from the other, true brethren in
     Christ. Come not to thy neighbour whom thou hast offended, and give him a
     pennyworth of ale, or a banquet, and so make him a fair countenance,
     thinking that by thy drink or dinner he will shew thee like countenance. I
     grant you may both laugh and make good cheer, and yet there may remain a
     bag of rusty malice, twenty years old, in thy neighbour’s bosom.

   The topic which aroused the bitter resentment of his clerical brethren, the
   disparagement of voluntary works, introduced into this sermon as an
   illustration of the text “leave there thy oblation,” forms no small part of
   Latimer’s practical teaching from first to last. He saw that religion had
   come to be identified in the popular mind with certain observances, none of
   which had any necessary connexion with the “weightier matters of the law.”
   As against this view of religion, as a system of merely ecclesiastical
   duties, he is always endeavouring to recall men’s interest to the
   fundamental verities of righteousness and mercy.

   While they thus preached to the people, that dead images not only ought to
   be covered with gold, but also ought of all faithful and christian people,
   (yea, in this scarceness and penury of all things,) to be clad with silk
   garments, and those also laden with precious gems and jewels; and to be
   lighted with wax candles, as who should say, here no cost can be too great;
   whereas in the meantime we see Christ’s faithful and lively images, bought
   with no less price than with his most precious blood, (alas, alas!) to be an
   hungred, a-thirst, a-cold, and to lie in darkness, wrapped in all
   wretchedness, yea, to lie there till death take away their miseries. [1]

   For a while after his triumph over the Bishop of Ely Latimer’s enemies had
   to possess their souls in patience, because, having taken the king’s side in
   the matter of the divorce, he was in high favour at court. He was one of
   twelve Cambridge divines appointed with twelve from Oxford as a Royal
   Commission to examine heretical books. Among the books they condemned was
   Tyndale’s Bible. The accession of Anne Boleyn brought him the bishopric of
   Worcester, which he held for four years; doing his best during that period
   for the reform of abuses, especially making a crusade againgst the popular
   images — “our great Sibyl, with her old sister of Walsingham, her young
   sister of Ipswich, with their two other sisters of Doncaster and Penrice,”
   but resigning his see when the Statute of the Six Articles was passed
   (1539), which made him a heretic. It is said that the king saved him from
   the stake only on the direct intercession of Cromwell. But even when highest
   in favour he must have realised, as every good man who served the King had
   sooner or later to realise, how little the Supreme Head of the Church of
   Christ in England cared for the lives of any of its members. As early as
   1531, and again in 1532, he was accused of heresy in Convocation; and though
   he appealed to the king, Henry refused to interfere, and Latimer escaped the
   heretics fate only by a full recantation. Among the articles he was
   compelled to sign are such as these: There is a place of purgatory. Souls in
   purgatory are helped by masses and alms-deeds. Pilgrimages and oblations are
   meritorious. It is profitable to invocate saints. Images are profitable. It
   is profitable for them to be decked and trimmed and to have candles set
   before them. His opinion on these matters is well set out in a letter to
   Archbishop Warham of the same year: “I have never preached anything contrary
   to the truth, nor contrary to the decrees of the Fathers, nor as far as I
   know contrary to the Catholic faith. I have desired, I own, and do desire, a
   reformation in the judgment of the vulgar, that they should distinguish
   between duties; that all men should know that there is a very great
   difference between those works which God hath prepared for each of us
   (zealously discharging the duties of our respective callings) to walk in,
   and those that are voluntary, which we undertake by our own state and
   pleasure. It is lawful, I own, to make use of images, to go on pilgrimage,
   to pray to saints, to be mindful of souls abiding in purgatory; but these
   things, which are voluntary, are to be so moderated that God’s commandments
   of necessary obligation, which bring eternal life to those that keep them,
   and eternal death to those that neglect them, be not deprived of their just
   value.” The only one of these topics that calls for any particular comment
   is that of purgatory: what was Latimer’s belief about it? Latimer’s attack
   upon purgatory took the form, at first and in the main, of denying the
   Pope’s claim to deliver from it, which had been made so profitable a source
   of revenue. He calls it, again and again, “purgatory pick-purse.” It was
   only by degrees that he came to renounce a belief in purgatory altogether,
   and even in his latest sermons he is not consistent with himself. In one he
   says distinctly, “You must understand that there are but two places
   appointed of Almighty God for all mankind, that is, heaven and hell”; [2] in
   another he allows that he did not know the answer to the question where the
   soul of the young maid, the ruler’s daughter, was, after it went out of her;
   “but where it pleased God it should be, there it was. If the Bishop of Rome
   had gone no further we should have been well enough.” [3] His earlier view
   is well set out in the answer he drew up to some articles “untruly,
   unjustly, falsely, uncharitably imputed to me by Dr. Powell of Salisbury.”
   [4] One of these articles is that “there is no purgatory after this life.”
   This Latimer shews to have been a misunderstanding; his doctrine had been
   that the souls in purgatory have less need of our prayers, as being “always
   in charity,” than we have of theirs. “We may well pray for them, and they
   much better for us; which they will do of their charity, though we desire
   them not.” But the conclusion of the whole matter for him was that too much
   attention to souls in purgatory, “who are in God’s favour and have Christ
   with them,” diverted attention from souls on earth, who might be in extreme
   necessity.

     We see not who needeth in purgatory; but we see who needeth in this world.
     And John saith, “If thou see thy brother, and help him not, how is the
     charity of God in thee?” Here we be bound to help one another, as we would
     be holpen ourselves, under pain of damnation. Here, for lack of help, we
     may murmur and grudge against God, dishonour God, foredote ourselves:
     which inconveniences shall not follow if we do our duty one to another. I
     am sure the souls in purgatory be so charitable, and of charity so loth to
     have God dishonoured, that they would have nothing withdrawn from the poor
     here in this world to be bestowed upon them. Therefore, howsoever we do
     for purgatory, let us provide to keep out of hell. I would have difference
     betwixt that that may be done, and that that ought to be done; and this to
     go before that, and that to come after this. [5]

   When Protestantism was set up with the accession of Edward VI., Latimer did
   not return to his bishopric, but lodged with Cranmer at Lambeth, and devoted
   himself to preaching. His Swiss servant Bernher, who edited some of his
   sermons, tells us that he preached twice every Sunday during King Edward’s
   reign. The first of these sermons, “preached in the Shrouds at Paul’s
   Cross,” i.e. in a sheltered place where the sermons were held in bad
   weather, is the only one that has survived of a course on “the plough.” It
   is mainly directed against “unpreaching prelates,” and contains the
   memorable saying that the devil is “never out of his diocese.”

     “Circuit,” he goeth about in every corner of his diocese: he goeth on
     visitation daily: he leaveth no place of his cure unvisited; he walketh
     round about from place to place, and ceaseth not.

   But the sermon contains one passage which was to be the precursor of many
   such in future — a cry to London to repent of its covetousness. “Charity is
   waxen cold, none helpeth the scholar nor yet the poor.” In the first sermon
   of the Lent following, preached before the king, he returns to the subject
   in regard to rural England. The dissolution of the monasteries had meant the
   destruction of the monastic schools, with their free education. It had meant
   also the transference of the manors to lay landlords who were disposed to
   exact the uttermost farthing of rent; and also to enclose the commons.
   Moreover, the development of the wool trade encouraged them to lay down
   their estates in pasture; and this threw a large number of the labourers out
   of employment, and filled the towns with beggars. On all these topics — upon
   which, himself the son of a Leicestershire yeoman, he could speak from
   experience — Latimer probes the consciences of his courtly hearers. In these
   sermons before King Edward we have one of the most vivid pictures of the
   age. Here, for example, is a striking contrast between the old times and the
   new:

     My father was a yeoman, and had no lands of his own, only he had a farm of
     three or four pound by year at the uttermost, and hereupon he tilled so
     much as kept half a dozen men. He had walk for a hundred sheep; and my
     mother milked thirty kine. He was able, and did find the king a harness,
     with himself and his horse .... He kept me to school, or else I had not
     been able to have preached before the king’s majesty now. He married my
     sisters with five pound or twenty nobles apiece; so that he brought them
     up in godliness and fear of God. He kept hospitality for his poor
     neighbours, and some alms he gave to the poor. And all this he did of the
     said farm, where he that now hath it payeth sixteen pound by year, or
     more, and is not able to do anything for his prince, for himself, nor for
     his children, or give a cup of drink to the poor.

   On one topic, as became his office, Latimer was urgent: that maintenance
   should be found for poor scholars at school and the universities, so that
   they might recruit the ranks of the preachers. “Is this realm,” he asks,
   “taught by rich men’s sons? No, no, read the Chronicles. Ye shall find
   sometime noblemen’s sons which have been unpreaching bishops and prelates:
   but ... by yeomen’s sons the faith of Christ is, and hath been, maintained
   chiefly.” The name of Edward VI is still held in pious memory for the
   schools he founded; but it is forgotten that those he founded, or refounded,
   were but a fraction of those that were suppressed by the merciless
   confiscation of the property of the Guilds. Preaching at Stamford in 1550,
   Latimer says: “To consider that hath been plucked from abbeys, colleges, and
   chantries, it is marvel no more to be bestowed upon this holy office of
   salvation. Schools are not maintained; scholars have not exhibition; the
   preaching office decayeth.” And he asks his hearers, in another place, “to
   bestow as much in the feeding of scholars of good wits, of poor men’s sons,
   as ye were wont to bestow in pilgrimage matters, in trentals, in masses, in
   pardons, in purgatory matters.” But not only do agriculture and education
   come within the scope of this denouncer of covetousness; he has a word for
   the judge who takes bribes: and having in the third sermon before King
   Edward told the tale of Cambyses flaying an unjust judge and covering the
   judgment seat with his skin, he recurs to this again and again. “It were a
   goodly sign, this of the judge’s skin. I pray God we may once see the sign
   of the skin in England.” [6] He has a word also for the receiver of
   fraudulent commissions, and the adulterating manufacturer. On the text “Thy
   wine is mingled with water” he comments: “Here he meddleth with vintners;
   belike there were brewers in those days as there be now.... I hear say there
   is a certain cunning come up in mixing of wares. How say you? were it no
   wonder to hear that cloth-makers should become poticaries? Yea, and (as I
   hear say) in such a place, where as they have professed the gospel and the
   word of God most earnestly of a long time.” And he goes on to explain the
   mystery of flock-powder. [7] To all classes he is a faithful monitor. “The
   servant who has his whole wages and does but half his work, or is a
   sluggard, that same fellow is a thief before God.”

   The fearlessness of Latimer was one of his marked characteristics. The man
   who had his trunk packed ready to start when the pursuivant came to summon
   him to a trial that could have no issue but the stake was not the man to be
   daunted by kings or mobs. When he first came into favour with Henry VIII by
   his judgment about the divorce, and thus for a moment quieted his enemies,
   the first thing he must do is to remonstrate with the king in a Lent sermon
   for ordering that his horses should be pastured on abbey lands, “abbeys
   being ordained for the comfort of the poor.” His sermon before the
   Convocation of 1536, of which we have only a translation, recalls in its
   boldness the great sermon of Colet, a quarter of a century before. He said
   as strong things many times afterwards about unpreaching prelates; but that
   was in the reign of Edward, when he was safe. Under Henry he was never safe.

   There is no need to make the attempt to sum up Latimer’s characteristics as
   a preacher. A single page of any sermon shews the whole man, in his
   simplicity, his directness, his burning zeal, his humanity, his quaint
   terms, his garrulousness. His sermons were talked; and as they were expected
   to last for a couple of hours, humorous relief was very welcome to both
   preacher and hearer. No preacher had so inexhaustible a stock of merry tales
   — not the cut-and-dried moralised anecdotes of the Gesta Romanorum, but
   incidents that he had noted in his busy life among the people. A good
   example will be found in the third sermon before Edward VI. Now and then he
   does not disdain what we should call a “Joe Miller,” as when he tells of the
   gentlewoman who went to St. Thomas of Acres to the sermon, because she
   “never failed of a good nap there.” Frequently he illustrates from his own
   personal history — as the question of giving tribute to Caesar, by an
   examination he had to undergo before the bishop. [8] If the modern reader is
   inclined to resent the occasional homeliness of the vocabulary as beneath
   the dignity of the pulpit — as when it is said that the covetous man’s mind
   is “on his half-penny”; or when the preacher quotes a proverb “of my
   country: They say when they call the hogs to the swine-trough, ‘Come to thy
   mingle-mangle, come pur, come pur’”; or when he paraphrases Num et vos
   seducti estis? by “What, ye brain-sick fools, ye hoddy-pecks, ye
   doddy-pouls, ye huddes, Are you seduced also?” — it is well to remember that
   the final cause of the pulpit is not the dignity of the preacher, but the
   instruction of the hearer, and that before a man can hear he must be drawn
   to listen. Moreover, in these days of universal education we cannot
   appreciate the ignorance of the simple people in Latimer’s day. It may be
   brought home to us by the concluding passage of the sermon at Stamford in
   which Latimer tells us that he made a habit of reciting the Lord’s prayer
   before and after every sermon, as he found so many poor people did not know
   it.

   Henry Charles Beeching
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   [1] Sermon before the Convocation, 1536.

   [2] Sermon on Fifth Sunday after Epiphany, Feb. 1552, Park. Soc. ii. 191.

   [3] Sermon of same year, Park. Soc. i. 550.

   [4] Dr. Powell, prebendary of Salisbury, a theologian of great learning, who
   had been engaged by the king to write against Luther, had preached, with
   others, against Latimer for his sermons at Bristol in 1533. A commission was
   appointed to inquire into the dispute, and Dr. Powell was sent to the Tower.
   He was executed in 1540, among that famous six at Smithfield, three hanged,
   drawn, and quartered for treason, in denying the king’s supremacy, and three
   burned for heresy. See Dixon’s History of the Church of England, ii.
   245-253.

   [5] Park. Soc. ii. 237.

   [6] See the curious reference to the “silver bason and ewer” in the Last
   Sermon before King Edward.

   [7] Third Sermon before King Edward.

   [8] Sermon preached at Stamford.
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LIST OF WORKS BY HUGH LATIMER

   Concio quam habuit pater H. Latimer, epus Worcestrie in c_u_tu spirituali_
   nono Junii, ante inchoation_ Parlamenti celebrate anno 28 ... Regis Henrici
   octaui. Southwarke, 1537.

   H. Latimeri ... oratio, apud toturn Ecclesiasticor_ c_ventum, ... de Regni
   statu per Evangelium reformando. Basileae, 1537.

   A notable Serm. [9] 1548.

   The fyrste (... seuenth) Sermon [10] of Mayster Hughe Latimer, preached
   before the Kynges Maiesty at Westminster MDXLIX. Arber, “English
   Reprints,” 1868, etc.

   A most faithfull Sermo preached before the Kynges most excellente Maiestye.
   1550.

   A Sermon [11] preached at Stamford the ix. day of Oct. anno MCCCCC and
   fyftie. 1550.

   Twenty-seven Sermons preached by ... 1562.

   Frutefull Sermons. 1571, 1575, 1578, 1584, 1596, 1607, 1635.

   The Sermons of Master H. L., many of which were preached before King Edward
   VI. To which is prefixed Bishop L.’s Life. 1758.

   The Sermons of H. L., now first arranged according to the order of time in
   which they were preached. A memoir of the Bishop by John Watkins. 1824.

   Sermons and Remains of Hugh Latimer. Ed. Parker Society. 1844-5.

   (Including Letters to Lord Cromwell and others, Injunctions to the Clergy,
   Disputation at Oxford, etc.)
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   [9] on Rom. xv. 4

   [10] 1549

   [11] on Matt. xxii. 21
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First Sermon on the Card

   The Tenor and Effect of Certain Sermons made by Master Latimer in Cambridge,
   about the year of our Lord 1529.

   Tu quis es? Which words are as much to say in English, “Who art thou?” These
   be the words of the Pharisees, which were sent by the Jews unto St John
   Baptist in the wilderness, to have knowledge of him who he was; which words
   they spake unto him of an evil intent, thinking that he would have taken on
   him to be Christ, and so they would have had him done with their good wills,
   because they knew that he was more carnal, and given to their laws, than
   Christ indeed should be, as they perceived by their old prophecies; and
   also, because they marvelled much of his great doctrine, preaching, and
   baptizing, they were in doubt whether he was Christ or not: wherefore they
   said unto him, “Who art thou?” Then answered St John, and confessed that he
   was not Christ.

   Now here is to be noted the great and prudent answer of St John Baptist unto
   the Pharisees, that when they required of him who he was, he would not
   directly answer of himself what he was himself, but he said he was not
   Christ: by the which saying he thought to put the Jews and Pharisees out of
   their false opinion and belief towards him, in that they would have had him
   to exercise the office of Christ; and so declared further unto them of
   Christ, saying, “He is in the midst of you and amongst you, whom ye know
   not, whose latchet of his shoe I am not worthy to unloose, or undo.” By this
   you may perceive that St John spake much in the laud and praise of Christ
   his Master, professing himself to be in no wise like unto him. So likewise
   it shall be necessary unto all men and women of this world, not to ascribe
   unto themselves any goodness of themselves, but all unto our Lord God, as
   shall appear hereafter, when this question aforesaid, “Who art thou?” shall
   be moved unto them: not as the Pharisees did unto St John, of an evil
   purpose, but of a good and simple mind, as may appear hereafter.

   Now then, according to the preacher’s mind, let every man and woman, of a
   good and simple mind, contrary to the Pharisees’ intent, ask this question,
   “Who art thou?” This question must be moved to themselves, what they be of
   themselves, on this fashion: “What art thou of thy only and natural
   generation between father and mother, when thou camest into this world? What
   substance, what virtue, what goodness art thou of, by thyself?” Which
   question if thou rehearse oftentimes unto thyself, thou shalt well perceive
   and understand how thou shalt make answer unto it; which must be made on
   this wise: I am of myself, and by myself, coming from my natural father and
   mother, the child of the ire and indignation of God, the true inheritor of
   hell, a lump of sin, and working nothing of myself but all towards hell,
   except I have better help of another than I have of myself. Now we may see
   in what state we enter into this world, that we be of ourselves the true and
   just inheritors of hell, the children of the ire and indignation of Christ,
   working all towards hell, whereby we deserve of ourselves perpetual
   damnation, by the right judgment of God, and the true claim of ourselves;
   which unthrifty state that we be born unto is come unto us for our own
   deserts, as proveth well this example following:

   Let it be admitted for the probation of this, that it might please the
   king’s grace now being to accept into his favour a mean man, of a simple
   degree and birth, not born to any possession; whom the king’s grace
   favoureth, not because this person hath of himself deserved any such favour,
   but that the king casteth this favour unto him of his own mere motion and
   fantasy: and for because the king’s grace will more declare his favour unto
   him, he giveth unto this said man a thousand pounds in lands, to him and his
   heirs, on this condition, that he shall take upon him to be the chief
   captain and defender of his town of Calais, and to be true and faithful to
   him in the custody of the same, against the Frenchmen especially, above all
   other enemies.

   This man taketh on him this charge, promising his fidelity thereunto. It
   chanceth in process of time, that by the singular acquaintance and frequent
   familiarity of this captain with the Frenchmen, these Frenchmen give unto
   the said captain of Calais a great sum of money, so that he will but be
   content and agreeable that they may enter into the said town of Calais by
   force of arms; and so thereby possess the same unto the crown of France.
   Upon this agreement the Frenchmen do invade the said town of Calais, alonely
   by the negligence of this captain.

   Now the king’s grace, hearing of this invasion, cometh with a great
   puissance to defend this his said town, and so by good policy of war
   overcometh the said Frenchmen, and entereth again into his said town of
   Calais. Then he, being desirous to know how these enemies of his came
   thither, maketh profound search and inquiry by whom this treason was
   conspired. By this search it was known and found his own captain to be the
   very author and the beginner of the betraying of it. The king, seeing the
   great infidelity of this person, dischargeth this man of his office, and
   taketh from him and from his heirs this thousand pounds of possessions.
   Think you not that the king doth use justice unto him, and all his posterity
   and heirs? Yes, truly: the said captain cannot deny himself but that he had
   true justice, considering how unfaithfully he behaved him to his prince,
   contrary to his own fidelity and promise. So likewise it was of our first
   father Adam. He had given unto him the spirit of science and knowledge, to
   work all goodness therewith: this said spirit was not given alonely unto
   him, but unto all his heirs and posterity. He had also delivered him the
   town of Calais, that is to say, paradise in earth, the most strong and
   fairest town in the world, to be in his custody. He nevertheless, by the
   instigation of these Frenchmen, that is to say, the temptation of the fiend,
   did obey unto their desire; and so he brake his promise and fidelity, the
   commandment of the everlasting King his master, in eating of the apple by
   him inhibited.

   Now then the King, seeing this great treason in his captain, deposed him of
   the thousand pounds of possessions, that is to say, from everlasting life in
   glory, and all his heirs and posterity: for likewise as he had the spirit of
   science and knowledge, for him and his heirs; so in like manner, when he
   lost the same, his heirs also lost it by him and in him. So now this example
   proveth, that by our father Adam we had once in him the very inheritance of
   everlasting joy; and by him, and in him, again we lost the same.

   The heirs of the captain of Calais could not by any manner of claim ask of
   the king the right and title of their father in the thousand pounds of
   possessions, by reason the king might answer and say unto them, that
   although their father deserved not of himself to enjoy so great possessions,
   yet he deserved by himself to lose them, and greater, committing so high
   treason, as he did, against his prince’s commandments; whereby he had no
   wrong to lose his title, but was unworthy to have the same, and had therein
   true justice. Let not you think, which be his heirs, that if he had justice
   to lose his possessions, you have wrong to lose the same. In the same manner
   it may be answered unto all men and women now being, that if our father Adam
   had true justice to be excluded from his possession of everlasting glory in
   paradise, let us not think the contrary that be his heirs, but that we have
   no wrong in losing also the same; yea, we have true justice and right. Then
   in what miserable estate we be, that of the right and just title of our own
   deserts have lost the everlasting joy, and claim of ourselves to be true
   inheritors of hell! For he that committeth deadly sin willingly, bindeth
   himself to be inheritor of everlasting pain: and so did our forefather Adam
   willingly eat of the apple forbidden. Wherefore he was cast out of the
   everlasting joy in paradise into this corrupt world, amongst all vileness,
   whereby of himself he was not worthy to do any thing laudable or pleasant to
   God, evermore bound to corrupt affections and beastly appetites, transformed
   into the most uncleanest and variablest nature that was made under heaven;
   of whose seed and disposition all the world is lineally descended, insomuch
   that this evil nature is so fused and shed from one into another, that at
   this day there is no man nor woman living, that can of themselves wash away
   this abominable vileness: and so we must needs grant of ourselves to be in
   like displeasure unto God, as our forefather Adam was. By reason hereof, as
   I said, we be of ourselves the very children of the indignation and
   vengeance of God, the true inheritors of hell, and working all towards hell:
   which is the answer to this question, made to every man and woman, by
   themselves, “Who art thou?”

   And now, the world standing in this damnable state; cometh in the occasion
   of the incarnation of Christ. The Father in heaven, perceiving the frail
   nature of man, that he, by himself and of himself, could do nothing for
   himself, by his prudent wisdom sent down the second person in Trinity, his
   Son Jesus Christ, to declare unto man his pleasure and commandment: and so,
   at the Father’s will, Christ took on him human nature, being willing to
   deliver man out of this miserable way, and was content to suffer cruel
   passion in shedding his blood for all mankind; and so left behind for our
   safeguard laws and ordinances, to keep us always in the right path unto
   everlasting life, as the evangelists, the sacraments, the commandments, and
   so forth which if we do keep and observe according to our profession, we
   shall answer better unto this question, “Who art thou?” than we did before.
   For before thou didst enter into the sacrament of baptism, thou wert but a
   natural man, a natural woman; as I might say, a man, a woman: but after thou
   takest on thee Christ’s religion, thou hast a longer name; for then thou art
   a christian man, a christian woman. Now then, seeing thou art a christian
   man, what shall be thy answer of this question, “Who art thou?”

   The answer of this question is, when I ask it unto myself, I must say that I
   am a christian man, a christian woman, the child of everlasting joy, through
   the merits of the bitter passion of Christ. This is a joyful answer. Here we
   may see how much we be bound and in danger unto God, that hath revived us
   from death to life, and saved us that were damned: which great benefit we
   cannot well consider, unless we do remember what we were of ourselves before
   we meddled with him or his laws; and the more we know our feeble nature, and
   set less by it, the more we shall conceive and know in our hearts what God
   hath done for us; and the more we know what God hath done for us, the less
   we shall set by ourselves, and the more we shall love and please God: so
   that in no condition we shall either know ourselves or God, except we do
   utterly confess ourselves to be mere vileness and corruption. Well, now it
   is come unto this point, that we be christian men, christian women, I pray
   you what doth Christ require of a christian man, or of a christian woman?
   Christ requireth nothing else of a christian man or woman, but that they
   will observe his rule: for likewise as he is a good Augustine friar that
   keepeth well St Augustine’s rule, so is he a good christian man that keepeth
   well Christ’s rule.

   Now then, what is Christ’s rule? Christ’s rule consisteth in many things, as
   in the commandments, and the works of mercy, and so forth. And for because I
   cannot declare Christ’s rule unto you at one time, as it ought to be done, I
   will apply myself according to your custom at this time of Christmas: I
   will, as I said, declare unto you Christ’s rule, but that shall be in
   Christ’s cards. And whereas you are wont to celebrate Christmas in playing
   at cards, I intend, by God’s grace, to deal unto you Christ’s cards, wherein
   you shall perceive Christ’s rule. The game that we will play at shall be
   called the triumph, [12] which if it be well played at, he that dealeth
   shall win; the players shall likewise win; and the standers and lookers upon
   shall do the same; insomuch that there is no man that is willing to play at
   this triumph with these cards, but they shall be all winners, and no losers.

   Let therefore every christian man and woman play at these cards, that they
   may have and obtain the triumph: you must mark also that the triumph must
   apply to fetch home unto him all the other cards, whatsoever suit they be
   of. Now then, take ye this first card, which must appear and be shewed unto
   you as followeth: you have heard what was spoken to men of the old law,
   “Thou shalt not kill; whosoever shall kill shall be in danger of judgment:
   but I say unto you” of the new law, saith Christ, “that whosoever is angry
   with his neighbour, shall be in danger of judgment; and whosoever shall say
   unto his neighbour, ‘Raca,’ that is to say, brainless,” or any other like
   word of rebuking, “shall be in danger of council; and whosoever shall say
   unto his neighbour, ‘Fool,’ shall be in danger of hell-fire.” This card was
   made and spoken by Christ, as appeareth in the fifth chapter of St Matthew.

   Now it must be noted, that whosoever shall play with this card, must first,
   before they play with it, know the strength and virtue of the same:
   wherefore you must well note and mark terms, how they be spoken, and to what
   purpose. Let us therefore read it once or twice, that we may be the better
   acquainted with it.

   Now behold and see, this card is divided into four parts: the first part is
   one of the commandments that was given unto Moses in the old law, before the
   coming of Christ; which commandment we of the new law be bound to observe
   and keep, and it is one of our commandments. The other these parts spoken by
   Christ be nothing else but expositions unto the first part of this
   commandment: for in very effect all these four parts be but one commandment,
   that is to say, “Thou shalt not kill.” Yet nevertheless, the last three
   parts do shew unto thee how many ways thou mayest kill thy neighbour
   contrary to this commandment: yet, for all Christ’s exposition in the three
   last parts of this card, the terms be not open enough to thee that dost read
   and hear them spoken. No doubt, the Jews understood Christ well enough, when
   he spake to them these three last sentences; for he spake unto them in their
   own natural terms and tongue. Wherefore, seeing that these terms were
   natural terms of the Jews, it shall be necessary to expound them, and
   compare them unto some like terms of our natural speech, that we in like
   manner may understand Christ as well as the Jews did. We will begin first
   with the first part of this card, and then after, with the other three
   parts. You must therefore understand that the Jews and the Pharisees of the
   old law, to whom this first part, this commandment, “Thou shalt not kill,”
   was spoken, thought it sufficient and enough for their discharge, not to
   kill with any manner of material weapon, as sword, dagger, or with any such
   weapon; and they thought it no great fault whatsoever they said or did by
   their neighbours, so that they did not harm or meddle with their corporal
   bodies: which was a false opinion in them, as prove well the three last
   other sentences following the first part of this card.

   Now, as touching the three other sentences, you must note and take heed,
   what difference is between these three manner of offences: to be angry with
   your neighbour; to call your neighbour “brainless,” or any such word of
   disdain; or to call your neighbour “fool.” Whether these three manner of
   offences be of themselves more grievous one than the other, it is to be
   opened unto you. Truly, as they be of themselves divers offences, so they
   kill diversly, one more than the other; as you shall perceive by the first
   of these three, and so forth. A man which conceiveth against his neighbour
   or brother ire or wrath in his mind, by some manner o£ occasion given unto
   him, although he be angry in his mind against his said neighbour, he will
   peradventure express his ire by no manner of sign, either in word or deed:
   yet nevertheless he offendeth against God, and breaketh this commandment in
   killing his own soul; and is therefore “in danger of judgment.”

   Now, to the second part of these three: That man that is moved with ire
   against his neighbour, and in his ire calleth his neighbour “brainless,” or
   some other like word of displeasure; as a man might say in a fury, “I shall
   handle thee well enough;” which words and countenances do more represent and
   declare ire to be in this man, than in him that was but angry, and spake no
   manner of word nor shewed any countenance to declare his ire. Wherefore as
   he that so declareth his ire either by word or countenance, offendeth more
   against God, so he both killeth his own soul, and doth that in him is to
   kill his neighbour’s soul in moving him unto ire, wherein he is faulty
   himself; and so this man is “in danger of council.”

   Now to the third offence, and last of these three: That man that calleth his
   neighbour “fool,” doth more declare his angry mind toward him, than he that
   called his neighbour but “brainless,” or any such words moving ire: for to
   call a man “fool,” that word representeth more envy in a man, than
   “brainless” doth. Wherefore he doth most offend, because he doth most
   earnestly with such words express his ire, and so he is “in danger of
   hell-fire.”

   Wherefore you may understand now, these three parts of this card be three
   offences, and that one is more grievous to God than the other, and that one
   killeth more the soul of man than the other.

   Now peradventure there be some that will marvel, that Christ did not declare
   this commandment by some greater faults of ire, than by these which seem but
   small faults, as to be angry and speak nothing of it, to declare it and to
   call a man “brainless,” and to call his neighbour “fool:” truly these be the
   smallest and the least faults that belong to ire, or to killing in ire.
   Therefore beware how you offend in any kind of ire: seeing that the smallest
   be damnable to offend in, see that you offend not in the greatest. For
   Christ thought, if he might bring you from the smallest manner of faults,
   and give you warning to avoid the least, he reckoned you would not offend in
   the greatest and worst, as to call your neighbour thief, whoreson, whore,
   drab, and so forth, into more blasphemous names; which offences must needs
   have punishment in hell, considering how that Christ hath appointed these
   three small faults to have three degrees of punishment in hell, as appeareth
   by these three terms, judgment, council, and hell-fire. These three terms do
   signify nothing else but three divers punishments in hell, according to the
   offences. Judgment is less in degree than council, therefore it signifieth a
   lesser pain in hell, and it is ordained for him that is angry in his mind
   with his neighbour, and doth express his malice neither by word nor
   countenance: council is a less degree in hell than hell-fire, and is a
   greater degree in hell than judgment; and it is ordained for him that
   calleth his neighbour “brainless,” or any such word, that declareth his ire
   and malice: wherefore it is more pain than judgment. Hell-fire is more pain
   in hell, than council or judgment, and it is ordained for him that calleth
   his neighbour “fool,” by reason that in calling his neighbour “fool,” he
   declareth more his malice, in that it is an earnest word of ire: wherefore
   hell-fire is appointed for it; that is, the most pain of the three
   punishments.

   Now you have heard, that to these divers offences of ire and killing be
   appointed punishments according to their degrees: for look as the offence
   is, so shall the pain be if the offence be great, the pain shall be
   according; if it be less, there shall be less pain for it. I would not now
   that you should think, because that here are but three degrees of punishment
   spoken of, that there be no more in hell. No doubt Christ spake of no more
   here but of these three degrees of punishment, thinking they were
   sufficient, enough for example, whereby we might understand, that there be
   as divers and many pains as there be offences: and so by these three
   offences, and these three punishments, all other offences and punishments
   may be compared with another. Yet I would satisfy your minds further in
   these three terms, of “judgment, council, and hell-fire.” Whereas you might
   say, What was the cause that Christ declared more the pains of hell by these
   terms, than by any other terms? I told you afore that he knew well to whom
   he spake them. These terms were natural and well known amongst the Jews and
   the Pharisees: wherefore Christ taught them with their own terms, to the
   intent they might understand the better his doctrine. And these terms may be
   likened unto three terms which we have common and usual amongst us, that is
   to say, the sessions of inquirance, the sessions of deliverance, and the
   execution-day. Sessions of inquirance is like unto judgment; for when
   sessions of inquiry is, then the judges cause twelve men to give verdict of
   the felon’s crime, whereby he shall be judged to be indicted: sessions of
   deliverance is much like council; for at sessions of deliverance the judges
   go among themselves to council, to determine sentence against the felon:
   execution-day is to be compared unto hell-fire; for the Jews had amongst
   themselves a place of execution, named “hell — fire:” and surely when a man
   goeth to his death, it is the greatest pain in this world. Wherefore you may
   see that there are degrees in these our terms, as there be in those terms.

   These evil-disposed affections and sensualities in us are always contrary to
   the rule of our salvation. What shall we do now or imagine, to thrust down
   these Turks and to subdue them? It is a great ignominy and shame for a
   christian man to be bond and subject unto a Turk: nay, it shall not be so;
   we will first cast a trump in their way, and play with them at cards, who
   shall have the better. Let us play therefore on this fashion with this card.
   Whensoever it shall happen the foul passions and Turks to rise in our
   stomachs against our brother or neighbour, either for unkind words,
   injuries, or wrongs, which they have done unto us, contrary unto our mind;
   straightways let us call unto our remembrance, and speak this question unto
   ourselves, “Who art thou?” The answer is, “I am a christian man.” Then
   further we must say to ourselves, “What requireth Christ of a christian
   man?” Now turn up your trump, your heart (hearts is trump, as I said
   before), and cast your trump, your heart, on this card; and upon this card
   you shall learn what Christ requireth of a christian man,  not to be angry,
   ne moved to ire against his neighbour, in mind, countenance, nor other ways,
   by word or deed. Then take up this card with your heart, and lay them
   together: that done, you have won the game of the Turk, whereby you have
   defaced and overcome him by true and lawful play. But, alas for pity! the
   Rhodes are won [13] and overcome by these false Turks; the strong castle
   Faith is decayed, so that I fear it is almost impossible to win it again.

   The great occasion of the loss of this Rhodes is by reason that christian
   men do so daily kill their own nation, that the very true number of
   Christianity is decayed; which murder and killing one of another is
   increased specially two ways, to the utter undoing of Christendom, that is
   to say, by example and silence. By example, as thus: when the father, the
   mother, the lord, the lady, the master, the dame, be themselves overcome
   with these Turks, they be continual swearers, avouterers, disposers to
   malice, never in patience, and so forth in all other vices: think you not,
   when the father, the mother, the master, the dame, be disposed unto vice or
   impatience, but that their children and servants shall incline and be
   disposed to the same? No doubt, as the child shall take disposition natural
   of the father and mother, so shall the servants apply unto the vices of
   their masters and dames: if the heads be false in their faculties and
   crafts, it is no marvel if the children, servants and apprentices do joy
   therein. This is a great and shameful manner of killing christian men, that
   the fathers, the mothers, the masters, and the dames, shall not alonely kill
   themselves, but all theirs and all that belongeth unto them: and so this way
   is a great number of christian lineage murdered and spoiled.

   The second manner of killing is silence. By silence also is a great number
   of christian men slain; which is on this fashion: although that the father
   and mother, master and dame, of themselves be well disposed to live
   according to the law of God, yet they may kill their children and servants
   in suffering them to do evil before their own faces, and do not use due
   correction according unto their offences. The master seeth his servant or
   apprentice take more of his neighbour than the king’s laws, or the order of
   his faculty, doth admit him; or that he suffereth him to take more of his
   neighbour than he himself would be content to pay, if he were in like
   condition: thus doing, I say, such men kill willingly their children and
   servants, and shall go to hell for so doing; but also their fathers and
   mothers, masters and dames, shall bear them company for so suffering them.

   Wherefore I exhort all true christian men and women to give good example
   unto your children and servants, and suffer not them by silence to offend.
   Every man must be in his own house, according to St Augustine’s mind, a
   bishop, not alonely giving good ensample, but teaching according to it,
   rebuking and punishing vice; not suffering your children and servants to
   forget the laws of God. You ought to see them have their belief, to know the
   commandments of God, to keep their holy-days, not to lose their time in
   idleness; if they do so, you shall all suffer pain for it, if God be true of
   his saying, as there is no doubt thereof. And so you may perceive that there
   be many a one that breaketh this card, “Thou shalt not kill,” and playeth
   therewith oftentime at the blind trump, whereby they be no winners, but
   great losers. But who be those nowadays that can clear themselves of these
   manifest murders used to their children and servants? I think not the
   contrary, but that many have these two ways slain their own children unto
   their damnation; unless the great mercy of God were ready to help them when
   they repent therefor.

   Wherefore, considering that we be so prone and ready to continue in sin, let
   us cast down ourselves with Mary Magdalene; and the more we bow down with
   her toward Christ’s feet, the more we shall be afraid to rise again in sin;
   and the more we know and submit ourselves, the more we shall be forgiven;
   and the less we know and submit ourselves, the less we shall be forgiven; as
   appeareth by this example following;

   Christ, when he was in this world amongst the Jews and Pharisees, there was
   a great Pharisee whose name was Simon: this Pharisee desired Christ on a
   time to dine with him, thinking in himself that he was able and worthy to
   give Christ a dinner. Christ refused not his dinner, but came unto him. In
   time of their dinner it chanced there came into the house a great and a
   common sinner named Mary Magdalene. As soon as she perceived Christ, she
   cast herself down, and called unto her remembrance what she was of herself,
   and how greatly she had offended God; whereby she conceived in Christ great
   love, and so came near unto him, and washed his feet with bitter tears, and
   shed upon his head precious ointment, thinking that by him she should be
   delivered from her sins. This great and proud Pharisee, seeing that Christ
   did accept her oblation in the best part, had great indignation against this
   woman, and said to himself, “If this man Christ were a holy prophet, as he
   is taken for, he would not suffer this sinner to come so nigh him.” Christ,
   understanding the naughty mind of this Pharisee, said unto him, “Simon, I
   have somewhat to say unto thee.” “Say what you please,” quod the Pharisee.
   Then said Christ, “I pray thee, tell me this: If there be a man to whom is
   owing twenty pound by one, and forty by another, this man to whom this money
   is owing, perceiving these two men be not able to pay him, he forgiveth them
   both: which of these two debtors ought to love this man most?” The Pharisee
   said, “That man ought to love him best, that had most forgiven him.”
   “Likewise,” said Christ, “it is by this woman: she hath loved me most,
   therefore most is forgiven her  she hath known her sins most, whereby she
   hath most loved me. And thou hast least loved me, because thou hast least
   known thy sins: therefore, because thou hast least known thine offences,
   thou art least forgiven.” So this proud Pharisee had an answer to delay his
   pride. And think you not, but that there be amongst us a great number of
   these proud Pharisees, which think themselves worthy to bid Christ to
   dinner; which will perk, and presume to sit by Christ in the church, and
   have a disdain of this poor woman Magdalene, their poor neighbour, with a
   high, disdainous, and solemn countenance? And being always desirous to climb
   highest in the church, reckoning themselves more worthy to sit there than
   another, I fear me poor Magdalene under the board, and in the belfry, hath
   more forgiven of Christ than they have for it is like that those Pharisees
   do less know themselves and their offences, whereby they less love God, and
   so they be less forgiven.

   I would to God we would follow this example, and be like unto Magdalene. I
   doubt not but we be all Magdalenes in falling into sin and in offending: but
   we be not again Magdalenes in knowing ourselves, and in rising from sin. If
   we be the true Magdalenes, we should be as willing to forsake our sin and
   rise from sin, as we were willing to commit sin and to continue in it; and
   we then should know ourselves best, and make more perfect answer than ever
   we did unto this question, “Who art thou?” to the which we might answer,
   that we be true christian men and women: and then, I say, you should
   understand, and know how you ought to play at this card, “Thou shalt not
   kill,” without any interruption of your deadly enemies the Turks; and so
   triumph at the last, by winning everlasting life in glory. Amen.
     _________________________________________________________________

   [12] This game was something like the modern game of Whist. The cards,
   however, were not all dealt out; and the dealer had an advantage in being
   allowed to reject such cards from his hand as he thought proper, and take
   others in their stead from the undealt stock. An account of the game is
   given by Singer, “Researches into the History of Playing Cards, &c.” pp.
   269, 270.

   [13] Alluding to the capture of the Island of Rhodes by the Turks, A.D.
   1523.
     _________________________________________________________________

Second Sermon on the Card

   Another Sermon concerning the Same Matter

   Now you have heard what is meant by this first card, and how you ought to
   play with it, I purpose again to deal unto you another card, almost of the
   same suit: for they be of so nigh affinity, that one cannot be well played
   without the other. The first card declared, that you should not kill, which
   might be done divers ways; as being angry with your neighbour, in mind, in
   countenance, in word, or deed: it declared also, how you should subdue the
   passions of ire, and so clear evermore yourselves from them. And whereas
   this first card doth kill in you these stubborn Turks of ire; this second
   card will not only they should be mortified in you, but that you yourselves
   shall cause them to be likewise mortified in your neighbour, if that your
   said neighbour hath been through your occasion moved unto ire, either in
   countenance, word, or deed. Now let us hear therefore the tenor of this
   card: “When thou makest thine oblation at mine altar, and there dost
   remember that thy neighbour hath any thing against thee, lay down there thy
   oblation, and go first and reconcile thy neighbour, and then come and offer
   thy oblation.”

   This card was spoken by Christ, as testifieth St Matthew in his fifth
   chapter, against all such as do presume to come unto the church to make
   oblation unto God either by prayer, or any other deed of charity, not having
   their neighbours reconciled. Reconciling is as much to say as to restore thy
   neighbour unto charity, which by thy words or deeds is moved against thee:
   then, if so be it that thou hast spoken to or by thy neighbour, whereby he
   is moved to ire or wrath, thou must lay down thy oblation. Oblations be
   prayers, alms-deeds, or any work of charity: these be all called oblations
   to God. Lay down therefore thine oblation; begin to do none of these
   foresaid works before thou goest unto thy neighbour, and confess thy fault
   unto him; declaring thy mind, that if thou hast offended him, thou art glad
   and willing to make him amends, as far forth as thy words and substance will
   extend, requiring him not to take it at the worst: thou art sorry in thy
   mind, that thou shouldest be occasion of his offending.

   “What manner of card is this?” will some say: “Why, what have I to do with
   my neighbour’s or brother’s malice?” As Cain said, “Have I the keeping of my
   brother? or shall I answer for him and for his faults? This were no reason
   — As for myself, I thank God I owe no man malice nor displeasure: if others
   owe me any, at their own peril be it. Let every man answer for himself!”
   Nay, sir, not so, as you may understand by this card; for it saith, “If thy
   neighbour hath any thing, any malice against thee, through thine occasion,
   lay even down (saith Christ) thine oblation: pray not to me; do no good
   deeds for me; but go first unto thy neighbour, and bring him again unto my
   flock, which hath forsaken the same through thy naughty words, mocks, scorns
   or disdainous countenance, and so forth; and then come and offer thine
   oblation; then do thy devotion; then do thy alms — deeds; then pray, if thou
   wilt have me hear thee.”

   “O good Lord! this is a hard reckoning, that I must go and seek him out that
   is offended with me, before I pray or do any good deed. I cannot go unto
   him. Peradventure he is a hundred miles from me, beyond the seas; or else I
   cannot tell where: if he were here nigh, I would with all my heart go unto
   him.” This is a lawful excuse before God on this fashion, that thou wouldest
   in thy heart be glad to reconcile thy neighbour, if he were present; and
   that thou thinkest in thy heart, whensoever thou shalt meet with him, to go
   unto him, and require him charitably to forgive thee; and so never intend to
   come from him, until the time that you both depart one from the other true
   brethren in Christ.

   Yet, peradventure, there be some in the world that be so devilish and so
   hard-hearted, that they will not apply in any condition unto charity. For
   all that, do what lieth in thee, by all charitable means to bring him to
   unity. If he will in no wise apply thereunto, thou mayest be sorrowful in
   thy heart, that by thine occasion that man or woman continueth in such a
   damnable state. This notwithstanding, if thou do the best that lieth in thee
   to reconcile him, according to some doctors’ mind, thou art discharged
   towards God. Nevertheless St Augustine doubteth in this case, whether thy
   oblations, prayers, or good deeds, shall avail thee before God, or no, until
   thy neighbour come again to good state, whom thou hast brought out of the
   way. Doth this noble doctor doubt therein? What aileth us to be so bold, and
   count it but a small fault, or none, to bring our neighbour out of patience
   for every trifle that standeth not with our mind? You may see what a
   grievous thing this is, to bring another man out of patience, that
   peradventure you cannot bring in again with all the goods that you have: for
   surely, after the opinion of great wise men, friendship once broken will be
   never well made whole again. Wherefore you shall hear what Christ saith unto
   such persons. Saith Christ, “I came down into this world, and so took on me
   bitter passion for man’s sake, by the merits whereof I intended to make
   unity and peace in mankind, to make man brother unto me, and so to expel the
   dominion of Satan, the devil, which worketh nothing else but dissension: and
   yet now there be a great number of you, that have professed my name, and say
   you be christian men, which do rebel against my purpose and mind. I go about
   to make my fold: you go about to break the same, and kill my flock.” “How
   darest thou,” saith Christ, “presume to come unto my altar unto my church,
   or into my presence, to make oblation unto me, that takest on thee to spoil
   my lambs? I go about like a good shepherd to gather them together; and thou
   dost the contrary, evermore ready to divide and lose them. Who made thee so
   bold to meddle with my silly beasts, which I bought so dearly with my
   precious blood? I warn thee out of my sight, come not in my presence: I
   refuse thee and all thy works, except thou go and bring home again my lambs
   which thou hast lost. Wherefore, if thou thyself intend to be one of mine,
   lay even down by and by thine oblation, and come no further toward mine
   altar; but go and seek them without any questions, as it becometh a true and
   faithful servant.”

   A true and faithful servant, whensoever his master commandeth him to do any
   thing, he maketh no stops nor questions, but goeth forth with a good mind:
   and it is not unlike he, continuing in such a good mind and will, shall well
   overcome all dangers and stops, whatsoever betide him in his journey, and
   bring to pass effectually his master’s will and pleasure. On the contrary, a
   slothful servant, when his master commandeth him to do any thing, by and by
   he will ask questions, “Where?” “When?” “Which way?” and so forth; and so he
   putteth every thing in doubt, that although both his errand and way be never
   so plain, yet by his untoward and slothful behaviour his master’s
   commandment is either undone quite, or else so done that it shall stand to
   no good purpose. Go now forth with the good servant, and ask no such
   questions, and put no doubts. Be not ashamed to do thy Master’s and Lord’s
   will and commandment. Go, as I said, unto thy neighbour that is offended by
   thee, and reconcile him (as is afore said) whom thou hast lost by thy unkind
   words, by thy scorns, mocks, and other disdainous words and behaviours; and
   be not nice to ask of him the cause why he is displeased with thee: require
   of him charitably to remit: and cease not till you both depart, one from the
   other, true brethren in Christ.

   Do not, like the slothful servant, thy master’s message with cautels and
   doubts: come not to thy neighbour whom thou has offended, and give him a
   pennyworth of ale, or a banquet, and so make him a fair countenance,
   thinking that by thy drink or dinner he will shew thee like countenance. I
   grant you may both laugh and make good cheer, and yet there may remain a bag
   of rusty malice, twenty years old, in thy neighbour’s bosom. When he
   departeth from thee with a good countenance, thou thinkest all is well then.
   But now, I tell thee, it is worse than it was, for by such cloaked charity,
   where thou dost offend before Christ but once, thou hast offended twice
   herein: for now thou goest about to give Christ a mock, if he would take it
   of thee. Thou thinkest to blind thy master Christ’s commandment. Beware, do
   not so, for at length he will overmatch thee, and take thee tardy whatsoever
   thou be; and so, as I said, it should be better for thee not to do his
   message on this fashion, for it will stand thee in no purpose. “What?” some
   will say, “I am sure he loveth me well enough: he speaketh fair to my
   face.” Yet for all that thou mayest be deceived. It proveth not true love in
   a man, to speak fair. If he love thee with his mind and heart, he loveth
   thee with his eyes, with his tongue, with his feet, with his hands and his
   body; for all these parts of a man’s body be obedient to the will and mind.
   He loveth thee with his eyes, that looketh cheerfully on thee, when thou
   meetest with him, and is glad to see thee prosper and do well. He loveth
   thee with his tongue, that speaketh well by thee behind thy back, or giveth
   thee good counsel. He loveth thee with his feet, that is willing to go to
   help thee out of trouble and business. He loveth thee with his hands, that
   will help thee in time of necessity, by giving some alms-deeds, or with any
   other occupation of the hand. He loveth thee with his body, that will labour
   with his body, or put his body in danger to do good for thee, or to deliver
   thee from adversity: and so forth, with the other members of his body. And
   if thy neighbour will do according to these sayings, then thou mayest think
   that he loveth thee well; and thou, in like wise, oughtest to declare and
   open thy love unto thy neighbour in like fashion, or else you be bound one
   to reconcile the other, till this perfect love be engendered amongst you.

   It may fortune thou wilt say, “I am content to do the best for my neighbour
   that I can, saving myself harmless.” I promise thee, Christ will not hear
   this excuse; for he himself suffered harm for our sakes, and for our
   salvation was put to extreme death. I wis, if it had pleased him, he might
   have saved us and never felt pain; but in suffering pains and death he did
   give us example, and teach us how we should do one for another, as he did
   for us all; for, as he saith himself, “he that will be mine, let him deny
   himself, and follow me, in bearing my cross and suffering my pains.”
   Wherefore we must needs suffer pain with Christ to do our neighbour good, as
   well with the body and all his members, as with heart and mind.

   Now I trust you wot what your card meaneth: let us see how that we can play
   with the same. Whensoever it shall happen you to go and make your oblation
   unto God, ask of yourselves this question, “Who art thou?” The answer, as
   you know, is, “I am a christian man.” Then you must again ask unto yourself,
   What Christ requireth of a christian man? By and by cast down your trump,
   your heart, and look first of one card, then of another. The first card
   telleth thee, thou shalt not kill, thou shalt not be angry, thou shalt not
   be out of patience. This done, thou shalt look if there be any more cards to
   take up; and if thou look well, thou shalt see another card of the same
   suit, wherein thou shalt know that thou art bound to reconcile thy
   neighbour. Then cast thy trump upon them both, and gather them all three
   together, and do according to the virtue of thy cards; and surely thou shalt
   not lose. Thou shalt first kill the great Turks, and discomfort and thrust
   them down. Thou shalt again fetch home Christ’s sheep that thou hast lost;
   whereby thou mayest go both patiently and with a quiet mind unto the church,
   and make thy oblation unto God; and then, without doubt, he will hear thee.

   Be not ashamed to do thy Master’s and Lord’s will and commandment. Go, as I
   said, unto thy neighbour that is offended by thee, and reconcile him whom
   thou hast lost by thy unkind words, by thy scorns, mocks, and other
   disdainous words and behaviours, and be not nice to ask of him the cause why
   he is displeased with thee: require of him charitably to remit; and cease
   not till you both depart, one from the other, true brethren in Christ. Come
   not to thy neighbour whom thou hast offended, and give him a pennyworth of
   ale or a banquet, and so make him a fair countenance, thinking that by thy
   drink or dinner he will shew thee like countenance. I grant you may both
   laugh and make good cheer, and yet there may remain a bag of rusty malice,
   twenty years old, in thy neighbour’s bosom.

   When he departeth from thee with a good countenance, thou thinkest all is
   well then. But now I tell thee it is worse than it was, for by such cloaked
   charity where thou dost offend before Christ but once, thou hast offended
   twice herein: for now thou goest about to give Christ a mock, if he would
   take it of thee; thou thinkest to blind thy master Christ’s commandment.
   Beware and do not so, for at length he will overmatch thee, and take thee
   tardy wheresoever thou be, and so as I said, it should be better for thee
   not to do his message on this fashion, for it will stand thee in no purpose.
   Wherefore we must needs suffer pain with Christ to do our neighbour good, as
   well with the body and all its members, as with heart and mind.

   But yet Christ will not accept our oblation (although we be in patience, and
   have reconciled our neighbour), if that our oblation be made of another
   man’s substance; but it must be our own. See therefore that thou hast gotten
   thy goods according to the laws of God and of thy prince. For if thou
   gettest thy goods by polling and extortion, or by any other unlawful ways,
   then, if thou offer a thousand pound of it, it will stand thee in no good
   effect; for it is not thine. In this point a great number of executors do
   offend; for when they be made rich by other men’s goods, then they will take
   upon them to build churches, to give ornaments to God and his altar, to gild
   saints, and to do many good works therewith; but it shall be all in their
   own name, and for their own glory. Wherefore, saith Christ, they have in
   this world their reward; and so their oblations be not their own, nor be
   they acceptable before God.

   Another way God will refuse thy voluntary oblation, as thus; if so be it
   that thou hast gotten never so truly thy goods, according both to the laws
   of God and man, and hast with the same goods not relieved thy poor
   neighbour, when thou hast seen him hungry, thirsty, and naked, he will not
   take thy oblation when thou shalt offer the same, because he will say unto
   thee, “When I was hungry, thou gavest me no meat; when I was thirsty, thou
   gavest no drink; and when I was naked, thou didst not clothe me. Wherefore I
   will not take thy oblation, because it is none of thine. I left it thee to
   relieve thy poor neighbours, and thou hast not therein done according unto
   this my commandment, Misericordiam volo, et non sacrificium; I had rather
   have mercy done, than sacrifice or oblation. Wherefore until thou dost the
   one more than the other, I will not accept thine oblation.”

   Evermore bestow the greatest part of thy goods in works of mercy, and the
   less part in voluntary works. Voluntary works be called all manner of
   offering in the church, except your four offering-days, [14] and your tithes
   setting up candles, gilding and painting, building of churches, giving of
   ornaments, going on pilgrimages, making of high-ways, and such other, be
   called voluntary works; which works be of themselves marvellous good, and
   convenient to be done. Necessary works, and works of mercy, are called the
   commandments, the four offering-days, your tithes, and such other that
   belong to the commandments; and works of mercy consist in relieving and
   visiting thy poor neighbours. Now then, if men be so foolish of themselves,
   that they will bestow the most part of their goods in voluntary works, which
   they be not bound to keep, but willingly and by their devotion; and leave
   the necessary works undone, which they are bound to do; they and all their
   voluntary works are like to go unto everlasting damnation. And I promise
   you, if you build a hundred churches, give as much as you can make to
   gilding of saints, and honouring of the church; and if thou go as many
   pilgrimages as thy body can well suffer, and offer as great candles as oaks;
   if thou leave the works of mercy and the commandments undone, these works
   shall nothing avail thee. No doubt the voluntary works be good and ought to
   be done; but yet they must be so done, that by their occasion the necessary
   works and the works of mercy be not decayed and forgotten. If you will build
   a glorious church unto God, see first yourselves to be in charity with your
   neighbours, and suffer not them to be offended by your works. Then, when ye
   come into your parish-church, you bring with you the holy temple of God; as
   St Paul saith, “You yourselves be the very holy temples of God:” and Christ
   saith by his prophet, “In you will I rest, and intend to make my mansion and
   abiding-place.” Again, if you list to gild and paint Christ in your
   churches, and honour him in vestments, see that before your eyes the poor
   people die not for lack of meat, drink, and clothing. Then do you deck the
   very true temple of God, and honour him in rich vestures that will never be
   worn, and so forth use yourselves according unto the commandments: and then,
   finally, set up your candles, and they will report what a glorious light
   remaineth in your hearts; for it is not fitting to see a dead man light
   candles. Then, I say, go your pilgrimages, build your material churches, do
   all your voluntary works; and they will then represent you unto God, and
   testify with you, that you have provided him a glorious place in your
   hearts. But beware, I say again, that you do not run so far in your
   voluntary works, that ye do quite forget your necessary works of mercy,
   which you are bound to keep: you must have ever a good respect unto the best
   and worthiest works toward God to be done first and with more efficacy, and
   the other to be done secondarily. Thus if you do, with the other that I have
   spoken of before, ye may come according to the tenor of your cards, and
   offer your oblations and prayers to our Lord Jesus Christ, who will both
   hear and accept them to your everlasting joy and glory: to the which he
   bring us, and all those whom he suffered death for. Amen.
     _________________________________________________________________

   [14] The usual offering-days were at Christmas, Easter, Whitsuntide, and the
   Feast of the dedication of the parish-church. But by injunctions put forth
   by Henry VIII in the year 1538, “the Feasts of the Nativity of our Lord, of
   Easter-day, of the Nativity of St John the Baptist, and of St Michael the
   Archangel,” were to be “taken for the four general offering-days.” Strype,
   Annals, Book I. ch. xlii.
     _________________________________________________________________
     _________________________________________________________________

                        Sermon on Ephesians VI. 10-20.

   A Sermon made by M. Hugh Latimer, at the time of the insurrection in the
   north, which was in the twenty — seventh year of the reign of King Henry the
   Eighth, Ann. Dom. 1535, upon the Epistle read in the Church the twenty-first
   Sunday after Trinity Sunday, taken out of the sixth chapter of the Epistle
   of St Paul to the Ephesians. [15]

   Put on all the armour of God, that ye may stand, &c.
   EPHES. vi. 10, et seq.

   Saint Paul, the holy apostle, writeth this epistle unto the Ephesians, that
   is, to the people of the city of Ephesus. He writeth generally, to them all;
   and in the former chapters he teacheth them severally how they should behave
   themselves, in every estate, one to another; how they should obey their
   rulers; how wives should behave themselves towards their husbands; children
   towards their parents; and servants towards their masters; and husbands,
   parents and masters should behave them, and love their wives, children, and
   servants; and generally each to love other.

   Now cometh he forth and comforteth them, and teacheth them to be bold, and
   to play the men, and fight manfully. For they must fight with valiant
   warriors, as appeareth afterward in the text. And against they come to fight
   he comforteth them, saying, “My brethren.” He calleth them brethren; for
   though he taught them before to be subject to kings and rulers, and to be
   obedient to their superiors, yet he teacheth them that in Christ we be all
   brethren, according to the saying in this same chapter, “God is no accepter
   of persons.” “My brethren,” saith he, “be ye comforted, be ye strong;” not
   trusting to yourselves; no, but be bold, and comforted “by our Lord, and by
   the power of his virtue:” not by your own virtue, for it is not of power to
   resist such assaults as he speaketh of hereafter. “Put on, or apparel you
   with, the armour of God.” Armour is an apparel to clothe a man, and maketh
   him seemly and comely; setteth forth his body, and maketh him strong and
   bold in battle. And therefore Saint Paul exhorteth generally his brethren to
   be armed; and as the assaults be strong, and not small, so he giveth strong
   armour, and not small: “Put on,” saith he, “the armour of God.” He speaketh
   generally of armour, but afterwards he speaketh particularly of the parts of
   armour, where he saith, be armed complete, whole; be armed on every part
   with the armour of God; not borrowed, nor patched, but all godly. And as
   armour setteth forth a man’s body, so this godly armour maketh us seemly in
   the sight of God, and acceptable in his wars.

   Be ye therefore “armed at all points with the armour of God, that ye may
   stand strongly against the assaults of the devil.” “That ye may stand,”
   saith he. Ye must stand in this battle, and not sit, nor lie along; for he
   that lieth is trodden under foot of his enemy. We may not sit, that is, not
   rest in sin, or lie along in sluggishness of sin; but continually fight
   against our enemy, and under our great Captain and Sovereign Lord Jesus
   Christ, and in his quarrel, armed with the armour of God, that we may be
   strong. We cannot be strong unless we be armed of God. We have no power of
   ourselves to stand against the assaults of the devil. There St Paul teacheth
   what our battle is, and wherefore we must be thus armed.

   For, saith he, “we have not wrestling or strife against flesh and blood:
   “which may be understood, against certain sins, which come of the flesh
   only; but let us take it as it standeth,” against flesh and blood,” that is,
   against any corporal man, which is but a weak thing in comparison, and with
   one stroke destroyed or slain: but we have to do with strong, mighty princes
   and potentates; that mighty prince, that great conqueror of this world, the
   devil, yea a conqueror: for though our Saviour Jesus Christ conquered him
   and all his, by suffering his blessed passion, yet is he a great conqueror
   in this world, and reigneth over a great multitude of his own, and maketh
   continual conflicts and assaults against the rest, to subdue them also under
   his power; which, if they be armed after St Paul’s teaching, shall stand
   strongly against his assaults. “Our battle,” saith St Paul, “is against
   princes, potestates,” that is, against devils: for, after the common
   opinion, there fell from heaven of every order of angels, as of potentates.
   He saith also, “against worldly rulers of these darknesses: “for as doctors
   do write, the spirits that fell with Lucifer have their being in aere
   caliginoso, the air, in darkness, and the rulers of this world, by God’s
   sufferance, to hurt, vex and assault them that live upon the earth. For
   their nature is, as they be damned, to desire to draw all mankind unto like
   damnation; such is their malice. And though they hang in the air, or fall in
   a garden or other pleasant place, yet have they continually their pain upon
   their backs. Against these we wrestle, and “against spiritual wickedness in
   coelestibus,” that is, in the air; or we fight against spiritual wickedness
   in heavenly things.

   Think you not that this our enemy, this prince with all his potentates, hath
   great and sore assaults to lay against our armour? Yea, he is a crafty
   warrior, and also of great power in this world; he hath great ordnance and
   artillery: he hath great pieces of ordnance, as mighty kings and emperors,
   to shoot against God’s people, to persecute or kill them; Nero, the great
   tyrant, who slew Paul, and divers other. Yea, what great pieces hath he had
   of bishops of Rome, which have destroyed whole cities and countries, and
   have slain and burnt many! What great guns were those!

   Yea, he hath also less ordnance evil enough, (they may be called
   serpentines; [16] ) some bishops in divers countries, and here in England,
   which he hath shot at some good christian men, that they have been blown to
   ashes. So can this great captain, the devil, shoot his ordnance. He hath yet
   less ordnance, for he hath of all sorts to shoot at good christian men; he
   hath hand-guns and bows, which do much hurt, but not so much as the great
   ordnance. These be accusers, promoters and slanderers; they be evil
   ordnance, shrewd hand-guns and bows; they put a man to great displeasure;
   oftentimes death cometh upon that shot. For these things, saith the text,
   “take the armour of God.” Against the great captains, the devils, and
   against their artillery, their ministers, there can nothing defend us but
   the armour of God.

   “Take therefore this armour,” saith the text, “that ye may resist in the
   evil day, and in all things stand perfectly, or be perfectly strong.” This
   evil day is not so called here, because any day or time is evil; for God
   made every day good, and all days be good: but St Paul calleth it the “evil
   day,” because of the misfortune that chanceth or cometh to that day. As we
   have a common saying, “I have had an evil day, and an evil night,” because
   of the heaviness or evil that hath happened; so saith Paul, “that ye may
   resist in the evil day:” that is, when your great adversary hath compassed
   you round about with his potestates and rulers, and with his artillery, so
   that you be almost overcome, then, if you have the armour of God, you shall
   be strong, and need not to fear his assaults.

   St Paul hath spoken of this armour of God generally, and now declareth the
   parts and pieces of armour; and teacheth them how to apparel every part of
   the body with this armour. He beginneth yet again, saying, “Be strong,
   having your reins, or your loins girded about.” Some men of war use to have
   about their loins an apron or girdle of mail, gird fast for the safeguard of
   the nether part of their body. So St Paul would we should gird our loins,
   which betokeneth lechery or other sinfulness, with a girdle, which is to be
   taken for a restraint or continence from such vices. In “truth,” or “truly
   gird:” it may not be feigned, or falsely girt, but in verity and truth.
   There be many bachelors, as yet men unmarried, which seem to be girt with
   the girdle of continence, and yet it is not in truth, it is but feignedly.
   And some religious persons make a profession of continence or chastity, and
   yet not in truth, their hearts be not truly chaste. Such feigned girding of
   the loins cannot make a man strong to resist the assaults of the great
   captain or enemy in the evil day. Yet some get them girdles with great
   knots, as though they would be surely girt, and as though they would break
   the devil’s head with their knotted girdles. Nay, he will not be so
   overcome: it is no knot of an hempton girdle that he feareth; that is no
   piece of harness of the armour of God, which may resist the assault in the
   evil day; it is but feigned gear; it must be in the heart, &c.

   “And be ye apparelled or clothed,” saith Paul, “with the habergeon or
   coat-armour of justice, that is, righteousness.” Let your body be clothed in
   the armour of righteousness: ye may do no wrong to any man, but live in
   righteousness; not clothed with any false quarrel or privy grudge. Ye must
   live rightly in God’s law, following his commandments and doctrine, clothed
   righteously in his armour, and not in any feigned armour, as in a friar’s
   coat or cowl. For the assaults of the devil be crafty: to make us put our
   trust in such armour, he will feign himself to fly; but then we be most in
   jeopardy: for he can give us an after-clap when we least ween; that is,
   suddenly return unawares to us, and then he giveth us an after-clap that
   overthroweth us: this armour deceiveth us.

   In like manner these men in the North country, they make pretence as though
   they were armed in God’s armour, gird in truth, and clothed in
   righteousness. I hear say they wear the cross [17] and the wounds before and
   behind, and they pretend much truth to the king’s grace and to the
   commonwealth, when they intend nothing less; and deceive the poor ignorant
   people, and bring them to fight against both the king, the church, and the
   commonwealth.

   They arm them with the sign of the cross and of the wounds, and go clean
   contrary to him that bare the cross, and suffered those wounds. They rise
   with the king, and fight against the king in his ministers and officers;
   they rise with the church, and fight against the church, which is the
   congregation of faithful men; they rise for the commonwealth, and fight
   against it, and go about to make the commons each to kill other, and to
   destroy the commonwealth. Lo, what false pretence can the devil send amongst
   us! It is one of his most crafty and subtle assaults, to send his warriors
   forth under the badge of God, as though they were armed in righteousness and
   justice.

   But if we will resist strongly indeed, we must be clothed or armed with the
   habergeon of very justice or righteousness; to true obedience to our prince,
   and faithful love to our neighbours; and take no false quarrels in hand, nor
   any feigned armour: but in justice, “having your feet shod for the
   preparation of the gospel of peace.”

   Lo, what manner of battle this warrior St Paul teacheth us, “to be shod on
   our feet,” that we may go readily and prepare way for the gospel; yea, the
   gospel of peace, not of rebellion, not of insurrection: no, it teacheth
   obedience, humility, and quietness; it maketh peace in the conscience, and
   teacheth true faith in Jesus Christ, and to walk in God’s laws armed with
   God’s armour, as Paul teacheth here. Yea, if bishops in England had been
   “shod for the preparation of this gospel,” and had endeavoured themselves to
   teach and set it forth, as our most noble prince hath devised; and if
   certain gentlemen, being justices, had executed his grace’s commandment, in
   setting forth this gospel of peace, this disturbance among the people had
   not happened.

   But ye say, it is new learning. Now I tell you it is the old learning. Yea,
   ye say, it is old heresy new scoured. Nay, I tell you it is old truth, long
   rusted with your canker, and now new made bright and scoured. What a rusty
   truth is this, Quodcumque ligaveris, “Whatsoever thou bindest,” &c. This is
   a truth spoken to the apostles, and all true preachers their successors,
   that with the law of God they should bind and condemn all that sinned; and
   whosoever did repent, they should declare him loosed and forgiven, by
   believing in the blood of Christ. But how hath this truth over-rusted with
   the pope’s rust? For he, by this text, “Whatsoever thou bindeth,” hath taken
   upon him to make what laws him listed, clean contrary unto God’s word, which
   willeth that every man should obey the prince’s law: and by this text,
   “Whatsoever thou loosest,” he hath made all people believe that, for money,
   he might forgive what and whom he lusted; so that if any man had robbed his
   master, or taken any thing wrongfully, the pope would loose him, by this
   pardon or that pardon, given to these friars or those friars, put in this
   box or that box. And, as it were, by these means a dividend of the spoil was
   made, so that it was not restored, nor the person rightly discharged; and
   yet most part of the spoil came to the hands of him and his ministers. What
   is this but a new learning; a new canker to rust and corrupt the old truth?
   Ye call your learning old: it may indeed be called old, for it cometh of
   that serpent which did pervert God’s commandment and beguiled Eve; so it is
   an old custom to pervert God’s word, and to rust it, and corrupt it.

   We be a great many that profess to be true ministers of the gospel; but at
   the trial I think it will come to pass as it did with Gideon, a duke, which
   God raised up to deliver the children of Israel from the Midianites, in
   whose hands they were fallen, because they had broken God’s commandment, and
   displeased God: yet at the length he had compassion on them, and raised up
   Gideon to deliver them. When they heard that they had a captain, or a duke,
   that should deliver them, they assembled a great number, about thirty
   thousand: but when it came to pass that they should fight, they departed all
   save five hundred. So, I fear me, that at the trial we shall be found but a
   few ministers of the true gospel of peace, and armed in the true armour of
   God.

   It followeth, “And in all things take the shield or buckler of faith.” The
   buckler is a thing wherewith a man most chiefly defendeth himself: and that
   must be perfect faith in Jesus Christ, in our Captain, and in his word. It
   must also be a true faith, it is else no part of the armour of God: it may
   not be feigned, but a buckler, which may stop or quench the violence of the
   flaming darts of the most wicked.

   “Take also the helmet or head-piece of health,” or true health in Jesus
   Christ; for there is no health in any other name: not the health of a grey
   friar’s coat, or the health of this pardon or that pardon; that were a false
   helmet, and should not defend the violence of the wicked.

   “And the sword of the Spirit, which is the word of God.” Lo, St Paul
   teacheth you battle; to take in your left hand the shield of faith, to
   defend and bear off the darts of the devil, and in the other hand a sword to
   strike with against the enemy: for a good man of war may not stand against,
   and defend only, but also strike against his enemy. So St Paul giveth us
   here a sword, “The word of God.” For this sword is it that beateth this
   great captain, our enemy. Christ himself gave us ensample to fight with this
   sword; for he answered the devil with the scripture, and said, “It is
   written.” With this sword he drave away the devil: and so let us break his
   head with this sword, the true word of God, and not with any word of the
   bishop of Rome’s making; not with his old learning, nor his new learning,
   but with the pure word of God.

   The time passeth: I will therefore make an end. Let us fight manfully, and
   not cease; for no man is crowned or rewarded but in the end. We must
   therefore fight continually, and with this sword; and thus armed, and we
   shall receive the reward of victory. And thus the grace of our Lord Jesus
   Christ be with all your spirits. Amen.
     _________________________________________________________________

   [15] This was the insurrection in Yorkshire, which occurred toward the end
   of the year 1536, headed by Robert Aske, and called the “Pilgrimage of
   grace.” Carte, Hist. of Eng. Vol. III. pp. 139-141.

   [16] A serpentine was a small piece of artillery, which carried a ball of
   about 3/4 lb. weight.

   [17] “Every one wore on his sleeve, as the badge of the party, an emblem
   with the five wounds of Christ, with the name of Jesus wrought in the
   middle. They all protested upon oath, that they engaged in this undertaking
   for the love of God, the preservation of the king’s person and issue, &c.”
   Carte, Gen. Hist, of England, Vol. III. p. 140.
     _________________________________________________________________

           Sermon Preached Before the Convocation of the Clergy [18]

   The Sermon that the Reverend Father in Christ, M. Hugh Latimer, Bishop of
   Worcester, made to the Convocation of the Clergy, before the Parliament
   began, the 9 day of June, the 28 year of the reign of our late King Henry
   the 8. Translated out of Latin into English, to the intent that things well
   said to a few may be understood of many, and do good to all them that desire
   to understand the truth.

   Filii huius seculi, &c. — Luc. xvi.

   Brethren, ye be come together this day, as far as I perceive, to hear of
   great and weighty matters. Ye be come together to entreat of things that
   most appertain to the commonwealth. This being thus, ye look, I am assured,
   to hear of me, which am commanded to make as a preface this exhortation,
   (albeit I am unlearned and far unworthy,) such things as shall be much meet
   for this your assembly. I therefore, not only very desirous to obey the
   commandment of our Primate, but also right greatly coveting to serve and
   satisfy all your expectation; lo, briefly, and as plainly as I can, will
   speak of matters both worthy to be heard in your congregation, and also of
   such as best shall become mine office in this place. That I may do this the
   more commodiously, I have taken that notable sentence in which our Lord was
   not afraid to pronounce “the children of this world to be much more prudent
   and politic than the children of light in their generation.” Neither will I
   be afraid, trusting that he will aid and guide me to use this sentence, as a
   good ground and foundation of all such things as hereafter I shall speak of.

   Now, I suppose that you see right well, being men of such learning, for what
   purpose the Lord said this, and that ye have no need to be holpen with any
   part of my labour in this thing. But yet, if ye will pardon me, I will wade
   somewhat deeper in this matter, and as nigh as I can, fetch it from the
   first original beginning. For undoubtedly, ye may much marvel at this
   saying, if ye well ponder both what is said, and who saith it. Define me
   first these three things: what prudence is; what the world; what light: and
   who be the children of the world; who of the light: see what they signify in
   scripture. I marvel if by and by ye all agree, that the children of the
   world should be wiser than the children of the light. To come somewhat
   nigher the matter, thus the Lord beginneth:

   There was a certain rich man that had a steward, which was accused unto him
   that he had dissipated and wasted his goods. This rich man called his
   steward to him and said, What is this I hear of thee? Come, make me an
   account of thy stewardship; thou mayest no longer bear that office.

   Brethren, because these words are so spoken in a parable, and are so wrapped
   in wrinkles, that yet they seem to have a face and a similitude of a thing
   done indeed, and like an history, I think it much profitable to tarry
   somewhat in them. And though we may perchance find in our hearts to believe
   all that is there spoken to be true; yet I doubt whether we may abide it,
   that these words of Christ do pertain unto us, and admonish us of our duty,
   which do and live after such sort, as though Christ, when he spake any
   thing, had, as the time served him, served his turn, and not regarded the
   time that came after him, neither provided for us, or any matters of ours;
   as some of the philosophers thought, which said, that God walked up and down
   in heaven, and thinketh never a deal of our affairs. But, my good brethren,
   err not you so; stick not you to such your imaginations. For if ye inwardly
   behold these words, if ye diligently roll them in your minds, and after
   explicate and open them, ye shall see our time much touched in these
   mysteries. Ye shall perceive that God by this example shaketh us by the
   noses and pulleth us by the ears. Ye shall perceive very plain, that God
   setteth before our eyes in this similitude what we ought most to flee, and
   what we ought soonest to follow. For Luke saith, “The Lord spake these words
   to his disciples.” Wherefore let it be out of all doubt that he spake them
   to us, which even as we will be counted the successors and vicars of
   Christ’s disciples, so we be, if we be good dispensers and do our duty. He
   said these things partly to us, which spake them partly of himself. For he
   is that rich man, which not only had, but hath, and shall have evermore, I
   say not one, but many stewards, even to the end of the world.

   He is man, seeing that he is God and man. He is rich, not only in mercy but
   in all kind of riches; for it is he that giveth to us all things abundantly.
   It is he of whose hand we received both our lives, and other things
   necessary for the conservation of the same. What man hath any thing, I pray
   you, but he hath received it of his plentifulness? To be short, it is he
   that “openeth his hand, and filleth all beasts with his blessing,” and
   giveth unto us in most ample wise his benediction. Neither his treasure can
   be spent, how much soever he lash out; how much soever we take of him, his
   treasure tarrieth still, ever taken, never spent.

   He is also the good man of the house: the church is his household, which
   ought with all diligence to be fed with his word and his sacraments. These
   be his goods most precious, the dispensation and administration whereof he
   would bishops and curates should have. Which thing St Paul affirmeth,
   saying, “Let men esteem us as the ministers of Christ, and dispensers of
   God’s mysteries.” But, I pray you, what is to be looked for in a dispenser?
   This surely, “that he be found faithful,” and that he truly dispense, and
   lay out the goods of the Lord; that he give meat in time; give it, I say,
   and not sell it; meat I say, and not poison. For the one doth intoxicate and
   slay the eater, the other feedeth and nourisheth him. Finally, let him not
   slack and defer the doing of his office, but let him do his duty when time
   is, and need requireth it. This is also to be looked for, that he be one
   whom God hath called and put in office, and not one that cometh uncalled,
   unsent for; not one that of himself presumeth to take honour upon him. And
   surely, if all this that I say be required in a good minister, it is much
   lighter to require them all in every one, than to find one any where that
   hath them all. Who is a true and faithful steward? He is true, he is
   faithful, that coineth no new money, but taketh it ready coined of the good
   man of the house; and neither changeth it, ne clippeth it, after it is taken
   to him to spend, but spendeth even the selfsame that he had of his Lord, and
   spendeth it as his Lord’s commandment is; neither to his own vantage
   uttering it, nor as the lewd servant did, hiding it in the ground. Brethren,
   if a faithful steward ought to do as I have said, I pray you, ponder and
   examine this well, whether our bishops and abbots, prelates and curates,
   have been hitherto faithful stewards or no? Ponder, whether yet many of them
   be as they should be or no? Go ye to, tell me now as your conscience leadeth
   you, (I will let pass to speak of many other,) was there not some, that
   despising the money of the Lord, as copper and not current, either coined
   new them selves, or else uttered abroad newly coined of other; some time
   either adulterating the word of God, or else mingling it (as taverners do,
   which brew and utter the evil and good both in one pot), sometime in the
   stead of God’s word blowing out the dreams of men? while they thus preached
   to the people the redemption that cometh by Christ’s death to serve only
   them that died before his coming, that were in the time of the old
   testament; and that now since redemption and forgiveness of sins purchased
   by money, and devised by men, is of efficacy, and not redemption purchased
   by Christ: (they have a wonderful pretty example to persuade this thing, of
   a certain married woman, which, when her husband was in purgatory, in that
   fiery furnace that hath burned away so many of our pence, paid her
   husband’s ransom, and so of duty claimed him to be set at liberty:) while
   they thus preached to the people, that dead images (which at the first, as I
   think, were set up, only to represent things absent) not only ought to be
   covered with gold, but also ought of all faithful and christian people,
   (yea, in this scarceness and penury of all things,) to be clad with silk
   garments, and those also laden with precious gems and jewels; and that
   beside all this, they are to be lighted with wax candles, both within the
   church and without the church, yea, and at noon days; as who should say,
   here no cost can be too great; whereas in the mean time we see Christ’s
   faithful and lively images, bought with no less price than with his most
   precious blood, (alas, alas!) to be an hungred, a-thirst, a-cold, and to lie
   in darkness, wrapped in all wretchedness, yea, to lie there till death take
   away their miseries: while they preached these will-works, that come but of
   our own devotion, although they be not so necessary as the works of mercy,
   and the precepts of God, yet they said, and in the pulpit, that will-works
   were more principal, more excellent, and (plainly to utter what they mean)
   more acceptable to God than works of mercy; as though now man’s inventions
   and fancies could please God better than God’s precepts, or strange things
   better than his own: while they thus preached that more fruit, more devotion
   cometh of the beholding of an image, though it be but a Pater-noster while,
   than is gotten by reading and contemplation in scripture, though ye read and
   contemplate therein seven years’ space: finally, while they preached thus,
   souls tormented in purgatory to have most need of our help, and that they
   can have no aid, but of us in this world: of the which two, if the one be
   not false, yet at the least it is ambiguous, uncertain, doubtful, and
   therefore rashly and arrogantly with such boldness affirmed in the audience
   of the people; the other, by all men’s opinions, is manifestly false: I let
   pass to speak of much other such like counterfeit doctrine, which hath been
   blasted and blown out by some for the space of three hours together. Be
   these the Christian and divine mysteries, and not rather the dreams of men?
   Be these the faithful dispensers of God’s mysteries, and not rather false
   dissipators of them? whom God never put in office, but rather the devil set
   them over a miserable family, over an house miserably ordered and entreated.
   Happy were the people if such preached seldom.

   And yet it is a wonder to see these, in their generation, to be much more
   prudent and politic than the faithful ministers are in their generation;
   while they go about more prudently to stablish men’s dreams, than these do
   to hold up God’s commandments.

   Thus it cometh to pass that works lucrative, will-works, men’s fancies
   reign; but Christian works, necessary works, fruitful works, be trodden
   under the foot. Thus the evil is much better set out by evil men, than the
   good by good men; because the evil be more wise than be the good in their
   generation. These be the false stewards, whom all good and faithful men
   every day accuse unto the rich master of the household, not without great
   heaviness, that they waste his goods; whom he also one day will call to him,
   and say to them as he did to his steward, when he said, “What is this that I
   hear of thee?” Here God partly wondereth at our ingratitude and perfidy,
   partly chideth us for them; and being both full of wonder and ready to
   chide, asketh us, “What is this that I hear of you?” As though he should say
   unto us; “All good men in all places complain of you, accuse your avarice,
   your exactions, your tyranny. They have required in you a long season, and
   yet require, diligence and sincerity. I commanded you, that with all
   industry and labour ye should feed my sheep: ye earnestly feed yourselves
   from day to day, wallowing in delights and idleness. I commanded you to
   teach my commandments, and not your fancies; and that ye should seek my
   glory and my vantage: you teach your own traditions, and seek your own glory
   and profit. You preach very seldom; and when ye do preach, do nothing but
   cumber them that preach truly, as much as lieth in you: that it were much
   better such were not to preach at all, than so perniciously to preach. Oh,
   what hear I of you? You, that ought to be my preachers, what other thing do
   you, than apply all your study hither, to bring all my preachers to envy,
   shame, contempt? Yea, more than this, ye pull them into perils, into
   prisons, and, as much as in you lieth, to cruel deaths. To be short, I would
   that Christian people should hear my doctrine, and at their convenient
   leisure read it also, as many as would: your care is not that all men may
   hear it, but all your care is, that no lay man do read it: surely, being
   afraid lest they by the reading should understand it, and understanding,
   learn to rebuke our slothfulness. This is your generation, this is your
   dispensation, this is your wisdom. In this generation, in this dispensation,
   you be most politic, most witty. These be the things that I hear of your
   demeanour. I wished to hear better report of you. Have ye thus deceived me?
   or have ye rather deceived yourselves? Where I had but one house, that is to
   say, the church, and this so dearly beloved of me, that for the love of her
   I put myself forth to be slain, and to shed my blood; this church at my
   departure I committed unto your charge, to be fed, to be nourished, and to
   be made much of. My pleasure was ye should occupy my place; my desire was ye
   should have borne like love to this church, like fatherly affection, as I
   did: I made you my vicars, yea, in matters of most importance.

   “For thus I taught openly: ‘He that should hear you, should hear me; he that
   should despise you, should despise me.’ I gave you also keys, not earthly
   keys, but heavenly. I left my goods that I have evermore most highly
   esteemed, that is, my word and sacraments, to be dispensed of you. These
   benefits I gave you, and do you give me these thanks? Can you find in your
   hearts thus to abuse my goodness, my benignity, my gentleness? Have you thus
   deceived me? No, no, ye have not deceived me, but yourselves. My gifts and
   benefits toward you shall be to your greater damnation. Because you have
   contemned the lenity and clemency of the master of the house, ye have right
   well deserved to abide the rigour and severity of the judge. Come forth
   then, let us see an account of your stewardship. An horrible and fearful
   sentence: Ye may have no longer my goods in your hands. A voice to weep at,
   and to make men tremble!”

   You see, brethren, you see, what evil the evil stewards must come to. Your
   labour is paid for, if ye can so take heed, that no such sentence be spoken
   to you; nay, we must all take heed lest these threatenings one day take
   place in us. But lest the length of my sermon offend you too sore, I will
   leave the rest of the parable and take me to the handling of the end of it;
   that is, I will declare unto you how the children of this world be more
   witty, crafty, and subtle, than are the children of the light in their
   generation. Which sentence would God it lay in my poor tongue to explicate
   with such light of words, that I might seem rather to have painted it before
   your eyes, than to have spoken it; and that you might rather seem to see the
   thing, than to hear it! But I confess plainly this thing to be far above my
   power. Therefore this being only left to me, I wish for that I have not, and
   am sorry that that is not in me which I would so gladly have, that is, power
   so to handle the thing that I have in hand, that all that I say may turn to
   the glory of God, your souls’ health, and the edifying of Christ’s body.
   Wherefore I pray you all to pray with me unto God, and that in your petition
   you desire, that these two things he vouchsafe to grant us, first, a mouth
   for me to speak rightly; next, ears for you, that in hearing me ye may take
   profit at my hand: and that this may come to effect, you shall desire him,
   unto whom our master Christ bad we should pray, saying even the same prayer
   that he himself did institute. Wherein ye shall pray for our most gracious
   sovereign lord the king, chief and supreme head of the church of England
   under Christ, and for the most excellent, gracious, and virtuous lady queen
   Jane, [19] his most lawful wife, and for all his, whether they be of the
   clergy or laity, whether they be of the nobility, or else other his grace’s
   subjects, not forgetting those that being departed out of this transitory
   life, and now sleep in the sleep of peace, and rest from their labours in
   quietness and in peaceable sleep, faithfully, lovingly, and patiently
   looking for that that they clearly shall see when God shall be so pleased.
   For all these, and for grace necessary, ye shall say unto God God’s prayer,
   Pater noster.

THE SECOND SERMON, IN THE AFTERNOON

   Filii hujus seculi, &c. — Luc. xvi. [8].

   Christ in this saying touched the sloth and sluggishness of his, and did not
   allow the fraud and subtlety of others; neither was glad that it was indeed
   as he had said, but complained rather that it should be so: as many men
   speak many things, not that they ought to be so, but that they are wont to
   be so. Nay, this grieved Christ, that the children of this world should be
   of more policy than the children of light; which thing was true in Christ’s
   time, and now in our time is most true. Who is so blind but he seeth this
   clearly; except perchance there be any that cannot discern the children of
   the world from the children of light? The children of he world conceive and
   bring forth more prudently; and things conceived and brought forth they
   nourish and conserve with much more policy than do the children of light.
   Which thing is as sorrowful to be said, as it seemeth absurd to be heard.
   When ye hear the children of the world, you understand the world as a
   father. For the world is father of many children, not by the first creation
   and work, but by imitation of love. He is not only a father, but also the
   son of another father. If ye know once his father, by and by ye shall know
   his children. For he that hath the devil to his father, must needs have
   devilish 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:” where as undoubtedly he spake to children of this world.
   Now seeing the devil is both author and ruler of the darkness, in the which
   the children of this world walk, or, to say better, wander; they mortally
   hate both the light, and also the children of light. And hereof it cometh,
   that the children of light never, or very seldom, lack persecution in this
   world, unto which the children of the world, that is, of the devil, bringeth
   them. And there is no man but he seeth, that these use much more policy in
   procuring the hurt and damage of the good, than those in defending
   themselves. Therefore, brethren, gather you the disposition and study of the
   children by the disposition and study of the fathers. Ye know this is a
   proverb much used: “An evil crow, an evil egg.” Then the children of this
   world that are known to have so evil a father, the world, so evil a
   grandfather, the devil, cannot choose but be evil. Surely the first head of
   their ancestry was the deceitful serpent the devil, a monster monstrous
   above all monsters. I cannot wholly express him, I wot not what to call him,
   but a certain thing altogether made of the hatred of God, of mistrust in
   God, of lyings, deceits, perjuries, discords, manslaughters; and, to say at
   one word, a thing concrete, heaped up and made of all kind of mischief. But
   what the devil mean I to go about to describe particularly the devil’s
   nature, when no reason, no power of man’s mind can comprehend it? This
   alonely I can say grossly, and as in a sum, of the which all we (our hurt is
   the more) have experience, the devil to be a stinking sentine [20] of all
   vices; a foul filthy channel of all mischiefs; and that this world, his son,
   even a child meet to have such a parent, is not much unlike his father.

   Then, this devil being such one as can never he unlike himself; lo, of Envy,
   his well beloved Leman, [21] he begat the World, and after left it with
   Discord at nurse; which World, after that it came to man’s state, had of
   many concubines many sons. He was so fecund a father, and had gotten so many
   children of Lady Pride, Dame Gluttony, Mistress Avarice, Lady Lechery, and
   of Dame Subtlety, that now hard and scant ye may find any corner, any kind
   of life, where many of his children be not. In court, in cowls, in
   cloisters, in rochets, be they never so white; yea, where shall ye not find
   them? Howbeit, they that be secular and laymen, are not by and by children
   of the world; nor they children of light, that are called spiritual, and of
   the clergy. No, no; as ye may find among the laity many children of light,
   so among the clergy, (how much soever we arrogate these holy titles unto us,
   and think them only attributed to us, 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. Among the
   lay people the world ceaseth not to bring to pass, that as they be called
   worldly, so they are worldly indeed; driven headlong by worldly desires:
   insomuch that they may right well seem to have taken as well the manners as
   the name of their father. In the clergy, the world also hath learned a way
   to make of men spiritual, worldlings; yea, and there also to form worldly
   children, where with great pretence of holiness, and crafty colour of
   religion, they utterly desire to hide and cloak the name of the world, as
   though they were ashamed of their father; which do execrate and detest the
   world (being nevertheless their father) in words and outward signs, but in
   heart and work they coll [22] and kiss him, and in all their lives declare
   themselves to be his babes; insomuch that in all worldly points they far
   pass and surmount those that they call seculars, laymen, men of the world.
   The child so diligently followeth the steps of his father, is never
   destitute of the aid of his grandfather. These be our holy holy men, that
   say they are dead to the world, when no men be more lively in worldly things
   than some of them be. But let them be in profession and name most 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 that which the world long sithens had by his dear
   wife Dame Hypocrisy, and since hath brought them up and multiplied to more
   than a good many; increased 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 hypocrisy; 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 of those that the world hath fast knit
   at his girdle, even in the midst of their religion, that is, of many and
   more than many. For I fear, lest in all orders of men the better, I must say
   the greater part of them be out of order, and children of the world. Many of
   these might seem ingrate and unkind children, that will no better
   acknowledge and recognise their parents in words and outward pretence, but
   abrenounce and cast them off, as though they hated them as dogs and
   serpents. Howbeit they, in this wise, are most grateful to their parents,
   because they be most like them, so lively representing them in countenance
   and conditions, that their parents seem in them to be young again, forasmuch
   as they ever say one thing and think another. They shew themselves to be as
   sober, as temperate, as Curius the Roman was, and live every day as though
   all their life were a shroving time. They be like their parents, I say,
   inasmuch as they, in following them, seem and make men believe they hate
   them. Thus grandfather Devil, father World, and mother Hypocrisy, have
   brought them up. Thus good obedient sons have borne away their parents’
   commandments; neither these be solitary, how religious, how mocking, how
   monking, I would say, soever they be.

   O ye will lay this to my charge, that monachus and solitarius signifieth all
   one. I grant this to be so, yet these be so solitary that they be not alone,
   but accompanied with great flocks of fraternities. And I marvel if there be
   not a great sort of bishops and prelates, that are brethren germain unto
   these; and as a great sort, so even as right born, and world’s 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
   entreat 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 ought to do. But it is to be feared lest,
   as light hath many her children here, so the world hath sent some of his
   whelps hither: amongst the which I know there can be no concord nor unity,
   albeit they be in one place, in one congregation. I know there can be no
   agreement between these two, as long as they have minds so unlike, and so
   contrary affections, judgments so utterly diverse in all points. But if the
   children of this world be either more in number, or more prudent than the
   children of light, what then availeth us to have this convocation? Had it
   not been better we had not been called together at all? For as the children
   of this world be evil, so they breed and. bring forth things evil; and yet
   these be more of them in all places, or at the least they be more politic
   than the children of light in their generation. And here I speak of the
   generation whereby they do engender, and not of that whereby they are
   engendered, because it should be too long to entreat how the children of
   light are engendered, and how they come in at the door; and how the children
   of the world be engendered, and come in another way. Howbeit, I think all
   you that be here were not engendered after one generation, neither that ye
   all came by your promotions after one manner: God grant that ye, engendered
   worldly, do not engender worldly: and as now I much pass not how ye were
   engendered, or by what means ye were promoted to those dignities that ye now
   occupy, so it be honest, good and profitable, that ye in this your
   consultation shall do and engender.

   The end of your convocation shall spew what ye have done; the fruit that
   shall come of your consultation shall shew what generation ye be of. For
   what have ye done hitherto, I pray you, these seven years and more? What
   have ye engendered? 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 a hair; or you yourselves, either more accepted before God, or
   better discharged toward the people committed unto your cure? For that the
   people is better learned and taught now, than they were in time past, to
   whether of these ought we to attribute it, to your industry, or to the
   providence of God, and the foreseeing of the king’s grace? Ought we to thank
   you, or the king’s highness? Whether stirred other first, you the king, that
   he might preach, or he you by his letters, that ye should preach oftener? Is
   it unknown, think you, how both ye and your curates were, in [a] manner, by
   violence enforced to let books to be made, not by you, but by profane and
   lay persons; to let them, I say, be sold abroad, and read for the
   instruction of the people? I am bold with you, but I speak Latin and not
   English, to the clergy, not to the laity; I speak to you being present, and
   not behind your 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 God’s name, what did you, so great fathers, so many, so
   long a season, so oft assembled together? What went you about? What would ye
   have brought to pass? Two things taken away — the one, that ye (which I
   heard) burned a dead man; [23] 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 an honest life while he lived, full of good
   works, good both to the clergy, and also to the laity: this other, [24]
   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, that somewhat
   ye attempted against Erasmus, [25] albeit as yet nothing is come to light.
   Ye have oft sat 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 Christ’s people made more holy? I appeal to your own
   conscience. How chanced this? How came it thus? Because there were no
   children of light, no children of God amongst you, which, setting the world
   at nought, 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 happened this? Why, I pray
   you? Perchance, either because the children of the world were more in number
   in this your congregation, as it oft happeneth, or at the least of more
   policy than the children of light in their generation: whereby it might very
   soon be brought to pass, that these were much more stronger in gendering 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 joined with doveish
   simplicity. They engender nothing but simply, faithfully, and plainly, even
   so doing all that they do. And therefore they may with more facility be
   cumbered in their engendering, and be the more ready to take injuries. But
   the children of this world have worldly policy, foxly craft, lion-like
   cruelty, power to do hurt, more than either aspis or basiliscus, engendering
   and doing all things fraudulently, deceitfully, guilefully: which as Nimrods
   and such sturdy and stout hunters, being full of simulation and
   dissimulation before the Lord, deceive the children of light, and cumber
   them easily. Hunters go not forth in every man’s sight, but do their affairs
   closely, and with use of guile and deceit wax every day more craftier than
   other.

   The children of this world be like crafty hunters; they be misnamed 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 other in darkness, seeing they be
   in darkness, from top to toe overwhelmed with darkness, darker than is the
   darkness of hell. Wherefore it is well done in all orders of men, but
   especial in the order of prelates, to put a difference between children of
   light and children of the world, because great deceit ariseth in taking the
   one for the other. Great imposture cometh, when they that the common people
   take for the light, go about to take the sun and the light out of the world.
   But these be easily known, both by the diversity of minds, and also their
   armours. For whereas the children of light are thus minded, that they seek
   their adversaries’ health, wealth, and profit, with loss of their own
   commodities, and ofttimes with jeopardy of their life; the children of the
   world, contrariwise, have such stomachs, that they will sooner see them dead
   that doth them good, than sustain any loss of temporal things. The armour of
   the children of light are, first, the word of God, which they ever set
   forth, and with all diligence put it abroad, that, as much as in them lieth,
   it may bring forth fruit: after this, patience and prayer, with the which in
   all adversities the Lord comforteth them. Other things they commit to God,
   unto whom they leave all revengement. The armour of the children of the
   world are, sometime frauds and deceits, sometime lies and money by the first
   they make their dreams, their traditions; by the second they stablish and
   confirm their dreams, be they never so absurd, never so against scripture,
   honesty, or reason. And if any man resist them, even with these weapons they
   procure to slay him. Thus they bought Christ’s death, the very light itself,
   and obscured him after his death thus they buy every day the children of
   light, and obscure them, and shall so do, until the world be at an end. So
   that it may be ever true, that Christ said: “The children of the world be
   wiser, etc.”

   These worldlings pull down the lively faith, and full confidence that men
   have in Christ, and set up another faith, another confidence, of their own
   making: the children of light contrary. These worldlings set little by such
   works as God hath prepared for our salvation, but they extol traditions and
   works of their own invention: the children of light contrary. 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 intolerable,
   lest in disallowing the abuse they lose part of their profit. The children
   of the light contrary, put all things in their degree, best highest, next
   next, the worst lowest. They extol things necessary, christian, and
   commanded of God. They pull down will-works feigned by men, and put them in
   their place. The abuses of all things they earnestly rebuke. But yet these
   things be so done on both parties, and so they both do gender, that the
   children of the world shew themselves wiser than the children of light, and
   that frauds and deceits, lies and money, seem evermore to have the upper
   hand. I hold my peace; I will not say how fat feasts, and jolly banquets, be
   jolly instruments to set forth worldly matters withal. Neither the children
   of the world be only wiser than the children of light, but are also some of
   them among themselves much wiser than the other in their generation. For
   albeit, as touching the end, the generation of them all is one; yet in this
   same generation some of them have more craftily engendered than the other of
   their fellows.

   For what a thing was that, that once every hundred year was brought forth in
   Rome of the children of this world, and with how much policy it was made, ye
   heard at Paul’s Cross in the beginning of the last parliament: how some
   brought forth canonizations, some expectations [26] , some pluralities and
   unions, some tot-quots and dispensations, some pardons, and these of
   wonderful variety, some stationaries [27] , some jubilaries, [28] some
   pocularies [29] for drinkers, some manuaries [30] for handlers of relicks,
   some pedaries [31] for pilgrims, some oscularies [32] for kissers; some of
   them engendered one, some other such fetures [33] and every one in that he
   was delivered of, was excellent politic, wise; yea, so wise, that with their
   wisdom they had almost made all the world fools.

   But yet they that begot and brought forth that our old ancient purgatory
   pick-purse; that that was swaged and cooled with a Franciscan’s cowl, put
   upon a dead man’s back; to the fourth part of his sins; that that was
   utterly to be spoiled, and of none other but of our most prudent lord Pope,
   and of him as oft as him listed; that satisfactory, that missal, that
   scalary [34] : they, I say, that were the wise fathers and genitors of this
   purgatory, were in my mind the wisest of all their generation, and so far
   pass the children of light, and also the rest of their company, that they
   both are but fools, if ye compare them with these. It was a pleasant
   fiction, and from the beginning so profitable to the feigners of it, that
   almost, I dare boldly say, there hath been no emperor that hath gotten more
   by taxes and tallager of them that were alive, than these, the very and
   right-begotten sons of the world, got by dead men’s tributes and gifts. If
   there be some in England, that would this sweeting of the world to be with
   no less policy kept still than it was born and brought forth in Rome, who
   then can accuse Christ of lying? No, no; as it hath been ever true, so it
   shall be, that the, children of the world be much wiser, not only in making
   their things, but also in conserving them. I wot not what it is, but
   somewhat it is I wot, that some men be so loth to see the abuse of this
   monster, purgatory, which abuse is more than abominable: as who should say,
   there is none abuse in it, or else as though there can be none in it. They
   may seem heartily to love the old thing, that thus earnestly endeavour them
   to restore him his old name. They would not set an hair by the name, but for
   the thing. They be not so ignorant, (no, they be crafty,) but that they know
   if the name come again, the thing will come after. Thereby it ariseth, that
   some men make their cracks, that they, maugre all men’s heads, have found
   purgatory. I cannot tell what is found. This, to pray for dead folks, this
   is not found, for it was never lost. How can that be found that was not
   lost? O subtle finders, that can find things, if God will, ere they be lost!
   For that cowlish deliverance, their scalary loosings, their papal
   spoliations, and other such their figments, they cannot find. No, these be
   so lost, as they, themselves grant, that though they seek them never so
   diligently, yet they shall not find them, except perchance they hope to see
   them come in again with their names; and that then money-gathering may
   return again, and deceit walk about the country, and so stablish their
   kingdom in all kingdoms. But to what end this chiding between the children
   of the world and the children of light will come, only he knoweth that once
   shall judge them both.

   Now, to make haste and to come somewhat nigher the end: Go ye to, good
   brethren and fathers, for the love of God, go ye to; and seeing we are here
   assembled, let us do something whereby we may be known to be the children of
   light. Let us do somewhat, lest we, which hitherto have been judged children
   of the world, seem even still to be so. All men call us prelates: then,
   seeing we be in council, let us so order ourselves, that 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 anheale [35] , breathe, and gape for the fruit of
   our convocation: as our acts shall be, so they shall name us: so that now it
   lieth in us, whether we will be called children of the world, or children of
   light.

   Wherefore lift up your heads, brethren, and look about with your eyes, spy
   what things are to be reformed in the church of England. Is it so hard, is
   it so great a matter for you to see many abuses in the clergy, many in the
   laity? What is done in the Arches? [36] Nothing to be amended? What do they
   there? Do they evermore rid the people’s business and matters, or cumber and
   ruffle them? Do they evermore correct vice, or else defend it, sometime
   being well corrected in other places? How many sentences be given there in
   time, as they ought to be? If men say truth, how many without bribes? Or if
   all things be well done there, what do men in bishops’ Consistories? [37]
   Shall you often see the punishments assigned by the laws executed, or else
   money-redemptions used in their stead? How think you by the ceremonies that
   are in England, oft-times, with no little offence of weak consciences,
   contemned; more oftener with superstition so defiled, and so depraved, that
   you may doubt whether it were better some of them to tarry still, or utterly
   to take them away? Have not our forefathers complained of the ceremonies, of
   the superstition, and estimation of them?

   Do ye see nothing in our holidays? of the which very few were made at the
   first, and they to set forth goodness, virtue, and honesty: but sithens, in
   some places, there is neither mean nor measure in making new holidays, as
   who should say, this one thing is serving of God, to make this law, that no
   man may work. But what doth the people on these holidays? Do they give
   themselves to godliness, or else ungodliness? See ye nothing, brethren? If
   you see not, yet God seeth. God seeth all the whole holidays to be spent
   miserably in drunkenness, in glossing, in strife, in envy, in dancing,
   dicing, idleness, and gluttony. He seeth all this, and threateneth
   punishment for it. He seeth it, which neither is deceived in seeing, nor
   deceiveth when he threateneth.

   Thus men serve the devil; for God is not thus served, albeit ye say ye serve
   God. No, the devil hath more service done unto him on one holiday, than on
   many working days. Let all these abuses be counted as nothing, who is he
   that is not sorry, to see in so many holidays rich and wealthy persons to
   flow in delicates, and men that live by their travail, poor men, to lack
   necessary meat and drink for their wives and their children, and that they
   cannot labour upon the holidays, except they will be cited, and brought
   before our Officials? Were it not the office of good prelates 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 that are had more than their fellows in
   reputation; that are gone unto with such labour and weariness of the body,
   frequented with such our cost, sought out and visited with such confidence?
   What say ye by these images, that are so famous, so noble, so noted, being
   of them so many and so divers in England? Do you think that this preferring
   of picture to picture, image to image, is the right use, and not rather the
   abuse, of images? But you will say to me, Why make ye all these
   interrogations? and why, in these your demands, do you let and withdraw the
   good devotion of the people? Be not all things well done, that are done with
   good intent, when they be profitable to us? So, surely, covetousness both
   thinketh and speaketh. Were it not better for us, more for estimation, more
   meeter for men in our places, to cut away a piece of this our profit, if we
   will not cut away all, than to wink at such ungodliness, and so long to wink
   for a little lucre; specially if it be ungodliness, and also seem unto you
   ungodliness? These be two things, so oft to seek mere images, and sometime
   to visit the relicks of saints. And yet, as in those there may be much
   ungodliness committed, so there may here some superstition be hid, if that
   sometime we chance to visit pigs’ bones instead of saints’ relicks, as in
   time past it hath chanced, I had almost said, in England. Then this is too
   great a blindness, a darkness too sensible, that these should be so
   commended in sermons of some men, and preached to be done after such manner,
   as though they could not be evil done; which, notwithstanding, are such,
   that neither God nor man commandeth them to be done. No, rather, men
   commanded them either not to be done at all, or else more slowlier and
   seldomer to be done, forasmuch as our ancestors made this constitution: “We
   command the priests, that they oft admonish the people, and in especial
   women, that they make no vows but after long deliberation, consent of their
   husbands, and counsel of the priest.” The church of England in time past
   made this constitution. What saw they that made this decree? They saw the
   intolerable abuses of images. They saw the perils that might ensue of going
   on pilgrimage. They saw the superstitious difference that men made between
   image and image. Surely, somewhat they saw. The constitution is so made,
   that in manner it taketh away all such pilgrimages. For it so plucketh away
   the abuse of them, that it leaveth either none, or else seldom use of them.
   For they that restrain making vows for going of pilgrimage, restrain also
   pilgrimage; seeing that for the most part it is seen that few go on
   pilgrimage but vow-makers, and such as by promise bind themselves to go. And
   when, I pray you, should a man’s wife go on pilgrimage, if she went not
   before she had well debated the matter with herself, and obtained the
   consent of her husband, being a wise man, and were also counselled by a
   learned priest so to do? When should she go far off to these famous images?
   For this the common people of England think to be going on pilgrimage; to go
   to some dead and notable image out of town, that is to say, far from their
   house. Now if your forefathers made this constitution, and yet thereby did
   nothing, the abuses every day more and more increased, what is left for you
   to do? Brethren and fathers, if ye purpose to do any thing, what should ye
   sooner do, than to take utterly away these deceitful and juggling images; or
   else, if ye know any other mean to put away abuses, to shew it, if ye intend
   to remove abuses? Methink it should be grateful and pleasant to you to mark
   the earnest mind of your forefathers, and to look upon their desire where
   they say in their constitution, “We command you,” and not, “We counsel
   you.” How have we been so long a-cold, so long slack in setting forth so
   wholesome a precept of the church of England, where we be so hot in all
   things that have any gains in them, albeit they be neither commanded us, nor
   yet given us by counsel; as though we had lever the abuse of things should
   tarry still than, it taken away, lose our profit? To let pass the solemn and
   nocturnal bacchanals, the prescript miracles, that are done upon certain
   days in the west part of England, who hath not heard? I think ye have heard
   of St Blesis’s [38] heart which is at Malverne, and of St Algar’s [39]
   bones, how long they deluded the people: I am afraid, to the loss of many
   souls. Whereby men may well conjecture; that all about in this realm there
   is plenty of such juggling deceits. And yet hitherto ye have sought no
   remedy. But even still the miserable people are suffered to take the false
   miracles for the true, and to lie still asleep in all kind of superstition.
   God have mercy upon us!

   Last of all, how think you of matrimony? Is all well here? What of baptism?
   Shall we evermore in ministering of it speak Latin, and not in English
   rather, that the people may know what is said and done?

   What think ye of these mass-priests; and of the masses themselves? What say
   ye? Be all things here so without abuses, that nothing ought to be amended?
   Your forefathers saw somewhat, which made this constitution against the
   venality and sale of masses, that, under pain of suspending, no priest
   should sell his saying of tricennals [40] or annals. [41] What saw they,
   that made this constitution? What priests saw they? What manner of masses
   saw they, trow ye? But at the last, what became of so good a constitution?
   God have mercy upon us! If there be nothing to be amended abroad, concerning
   the whole, let every one of us make one better; if there be neither abroad
   nor at home any thing 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 home, even as good as we came hither, that
   is, right-begotten children of the world, and utterly worldlings. And while
   we live here, let us all make bone cheer. For after this life there is small
   pleasure, little mirth for us to hope for; if now there be nothing to be
   changed in our fashions. Let us say, not as 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 fellows: 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 fellows. As oft
   as we let them die 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 him, and at such
   hour as we know not. He will come and cut us in pieces. He will reward us as
   he doth the hypocrites. He will set us where wailing 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 junkets 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 torn with teeth, and do nothing but gnash and grind our own. To what end
   have we now excelled other in policy? What have we brought forth at the
   last? Ye see, brethren, what sorrow, what punishment is provided for you, if
   ye be worldlings. 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; lean not upon them. If ye will not die
   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 such
   things as pertain to Christ, and bring forth at the last somewhat that may
   please Christ. Feed ye tenderly, with all diligence, the flock of Christ.
   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.
     _________________________________________________________________

   [18] The picture of superstitions, of clerical misdoings, and papal abuses,
   which this Sermon presents, will not appear too highly coloured to any who
   are at all acquainted with the then existing state of things. Dean Colet
   had, twenty-five years earlier, preached a sermon before the convocation, in
   which he dwelt on the need of a Reformation, in language quite as strong as
   that employed by bishop Latimer. See Knight’s Life of Colet, pp. 289308. It
   is scarcely necessary to remind the learned reader of the enumeration of
   abuses contained in the Appendix to Wicelius’ Via Regia, nor of those
   recited in the memorial presented to pope Paul III by the Cardinals
   Contarini, Sadolet, Pole, and other eminent Romanists.

   [19] Jane Seymour, the third wife of Henry VIII.

   [20] Sentine, sentina, kennel of collected filth.

   [21] Leman, properly, a sweetheart of either sex, but the word was commonly
   used in a bad sense.

   [22] French accoler, to hang round the neck.

   [23] The body of William Tracy, in the year 1532.

   [24] Latimer himself.

   [25] An allusion to the attempt of Dr. Standish (1520) to fasten the charge
   of heresy on Erasmus.

   [26] Gratiae expectivae, or certain papal instruments by which benefices,
   not yet vacant, were prospectively made over to purchasers. Many laws were
   enacted in England against this intolerable abuse.]

   [27] During a time of pestilence, Gregory I appointed certain litanies and
   masses to be sung in the principal churches in Rome on certain fixed days,
   for the remission of sins. These solemnities were continued ever afterwards
   on stated occasions, and denominated Stations, quasi statas, i.e. certis
   anni diebus ac statutis celebres. Pol. Vergil, De rerum Inventoribus, Lib.
   VIII. c. I.

   [28] Pope Boniface VIII instituted the first jubilee at Rome in the year
   1300, promising plenary remission of sins to all who should visit Rome at
   that festival. These jubilees were at first ordered to be celebrated once in
   100 years but Clement VI. shortened that period to 50 years; Paul II (who
   was followed herein by Sextus IV) reduced the interval to 25 years; whilst
   Alexander VI, to increase his revenue, assigned jubilees to be held in
   provinces and countries at a distance from Rome, as well as in Rome itself.

   [29] Consecrated drinking-vessels.

   [30] Consecrated gloves and sandals.

   [31] see previous note.

   [32] Consecrated tablets on which were representations of Christ, of the
   Virgin Mary, or of some saint. Virtues, pardons, merits, &c. of various
   kinds were supposed to be derived from the purchase and use of these several
   consecrated articles, e.g. the pardon-bowl mentioned by Latimer in his
   sermon “Of the Plough”.

   [33] Fetures: births or productions.

   [34] Masses-satisfactory, — soul-masses, — masses of scala coeli.

   [35] Are breathlessly anxious, (anhelare).

   [36] The chief and most ancient Consistory court belonging to the archbishop
   of Canterbury.

   [37] All bishops have a Consistory court for the trial of ecclesiastical
   causes arising within their respective dioceses.

   [38] Probably St Blaise.

   [39] Probably Algar the father of Fremond, the latter being a Mercian saint
   in great odour.

   [40] Tricennals or Trentals — “a trentall of masses: ... What masses shoulde
   they be? Thre Masses of the nativity of our Lord: Thre Masses of the
   Epiphanie of our Lord: Thre of the purification of our Lady: Thre of the
   annunciation of our Lady: Thre of the resurrection of our Lord: Thre of the
   ascension of our Lord: Thre of Penthecost; Thre of the Trinitie: Thre of the
   assumption of our Lady; And of her nativitie; so that these masses be
   celebrated within the octaves of the said feasts.” Becon, Works, III. fol.
   366.

   [41] ”Annals or Annuals was a yearly mass said for a certain dead person,
   upon the anniversary day of his death.” Johnson, Collection of all the
   Ecclesiastical Laws, &c. Vol. II.. anno 1236, n. 8. A mass said for the soul
   of a deceased person every day for a whole year, was also called an Annal.
     _________________________________________________________________

                             Sermon of the Plough

   A Sermon of the Reverend Father Master Hugh Latimer, Preached in the Shrouds
   [42] at Paul’s Church in London, on the Eighteenth day of January, Anno
   1548.

   Quaecunque scripta sunt ad nostram doctrinam scripta sunt. — Rom. xv. 4.

   “All things which are written, are written for our erudition and knowledge.
   All things that are written in God’s book, in the Bible book, in the book of
   the holy scripture, are written to be our doctrine.”

   I told you in my first sermon, honourable audience, that I purposed to
   declare unto you two things. The one, what seed should be sown in God’s
   field, in God’s 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 the three sermons past, in which I have
   assayed to set forth my plough, to prove what I could do. And now I shall
   tell you who be the ploughers — for God’s word is a seed to be sown in
   God’s field, that is, the faithful congregation, and the preacher is the
   sower. And it is in the gospel: 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 ploughman, as it is in another place: Nemo
   admota aratro manu, et a tergo respiciens, aptus est regno Dei. “No man that
   putteth his hand to the plough, and looketh back, is apt for the kingdom of
   God.” That is to say, let no preacher be negligent in doing his office.
   Albeit this is one of the places that hath been racked, as I told you of
   racking scriptures. And I have been one of them myself that hath racked it,
   I cry God mercy for it; and have been one of them that hath believed and
   expounded it against religious persons that would forsake their order which
   they had professed, and would go out of their cloister: 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 God’s plough-works, and the preacher
   is one of God’s ploughmen. Ye may not be offended with my similitude, in
   that I compare preaching to the labour and work of ploughing, and the
   preacher to a ploughman: 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,
   nor never trust him; for he likened our blessed lady to a saffron-bag:”
   where indeed I never used that similitude. But it was, as I have said unto
   you before now, according to that which Peter saw before in the spirit of
   prophecy, and said, that there should come after men per quos via veritatis
   maledictis afficeretur; there should come fellows “by whom the way of truth
   should be evil spoken of, and slandered.” But in case I had used this
   similitude, it had not been to be reproved, but might have been without
   reproach. For I might have said thus: as the saffron-bag that hath been full
   of saffron, or hath had saffron in it, doth ever after savour and smell of
   the sweet saffron that it contained; so our blessed lady, which conceived
   and bare Christ in her womb, did ever after resemble the manners and virtues
   of that precious babe that she bare. And what had our blessed lady been the
   worse for this? or what dishonour was this to our blessed lady? But as
   preachers must be wary and circumspect, that they give not only just
   occasion to be slandered and ill spoken of by the hearers, so must not the
   auditors be offended without cause. For heaven is in the gospel likened to a
   mustard-seed: it is compared also to a piece of leaven; and as Christ saith,
   that at the last day he will come like a thief: and what dishonour is this
   to God? or what derogation is this to heaven? Ye may not then, I say, be
   offended with my similitude, for because I liken preaching to a ploughman’s
   labour, and a prelate to a ploughman. But now you will ask me, whom I call a
   prelate? A prelate is that man, whatsoever he be, that hath a flock to be
   taught of 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 the ploughman be likened together: first, for their labour of
   all seasons of the year; for there is no time of the year in which the
   ploughman hath not some special work to do as in my country in
   Leicestershire, the ploughman hath a time to set forth, and to assay his
   plough, and other times for other necessary works to be done. And then they
   also may be likened together for the diversity of works and variety of
   offices that they have to do. For as the ploughman first setteth forth his
   plough, and then tilleth his land, and breaketh it in furrows, and sometime
   ridgeth it up again; and at another time harroweth it and clotteth it, and
   sometime dungeth it and hedgeth it, diggeth it and weedeth it, purgeth and
   maketh it clean: so the prelate, the preacher, hath many diverse offices to
   do. He hath first a busy work to bring his 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 and set forth in the Homily. He hath then a busy work, I
   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 with threatenings of God
   for sin; now ridging them up again with the gospel, and with the promises of
   God’s 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 supplehearted, 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 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 is called meat:
   scripture calleth it meat; not strawberries, that come but once a year, and
   tarry 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 strawberry of it, ministering it but
   once a year; but such do not the office of good prelates. For Christ saith,
   Quis putas est servus prudens et fidelis? Qui dat cibum in tempore. “Who
   think you is a wise and a faithful servant? He that giveth meat in due
   time.” So that he must at all times convenient preach diligently: therefore
   saith he, “Who trove ye 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 flock 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, then, it appeareth that a prelate, or any that hath cure of soul,
   must diligently and substantially work and labour. Therefore saith Paul to
   Timothy, Qui episcopatum desiderat, hic bonum opus desiderat: “He that
   desireth to have the office of a bishop, or a 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 God’s work, God’s plough, and that plough God would have still
   going. Such then as loiter and live idly, are not good prelates, or
   ministers. And of such as do not preach and teach, nor do their duties, God
   saith by his prophet Jeremy, Maledictus qui facit opus Dei fradulenter;
   “Cursed be the man that doth the work of God fraudulently, guilefully or
   deceitfully:” some books have it negligenter, “negligently or slackly.” How
   many such prelates, how many such bishops, Lord, for thy mercy, are there
   now in England! And what shall we in this case do? shall we company with
   them? O Lord, for thy mercy! shall we not company with them? O Lord, whither
   shall we flee from them? But “cursed be he that doth the work of God
   negligently or guilefully.” A sore word for them that are negligent in
   discharging their office, or have done it fraudulently; for that is the
   thing that maketh the people ill.

   But true it must be that Christ saith, Multi sunt vocati, pauci vero elecit:
   “Many are called, but few are chosen.” Here have I an occasion by the way
   somewhat to say unto you; yea, for the place I alleged unto you before out
   of Jeremy, the forty-eighth chapter. 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 of destroying the cities of Moab. For, saith he, “Cursed be he that
   keepeth back his sword from shedding of blood.” As Saul, when he kept back
   the sword from shedding of blood at what time he was sent against Amaleck,
   was refused of God for being disobedient to God’s commandment, 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 we say of these rich citizens of London? What shall I say of
   them? Shall I call them proud men of London, malicious men of London,
   merciless men of London? No, no; I may not say so, they will be offended
   with me then. Yet must I speak. For is there not reigning in London as much
   pride, as much covetousness, as much cruelty, as much oppression, and as
   much superstition, as was in Nebo? Yes, I think, and much more too.
   Therefore I say, repent, O London; repent, repent. Thou bearest thy faults
   told thee, amend them; amend them. I think, if Nebo had had the preaching
   that thou hast, they would have converted. And, you rulers 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 than to be angry when you are warned
   or told of your fault. What ado was there made in London at a certain man,
   because he said, (and indeed at that time on a just cause,) “Burgesses!”
   quoth he, “nay, Butterflies.” Lord, what ado there was for that word! And
   yet would God they were no worse than butterflies! Butterflies do but their
   nature: the butterfly is not covetous, is not greedy, of other men’s goods;
   is not full of envy and hatred, is not malicious, is not cruel, is not
   merciless. The butterfly glorieth not in her own deeds, nor preferreth the
   traditions of men before God’s word; it committeth not idolatry, nor
   worshippeth false gods. But London cannot abide to be rebuked; such is the
   nature of man. If they be pricked, they will kick; if they be rubbed on the
   gall, they will wince; but yet they will not amend their faults, they will
   not be ill spoken of. But how shall I speak well of them? If you could be
   content to receive and follow the Word of God, and favour good preachers, if
   you could bear to be told of your faults, if you could amend when you hear
   of them, if you would be glad to reform that 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 and compassion, but now there is no pity; for in London their
   brother shall die in the streets for cold, he shall lie sick at the door
   between stock and stock, I cannot tell what to call it, and perish there for
   hunger: was there ever more unmercifulness in Nebo? I think not. In times
   past, when any rich man died in London, they were wont to help the poor
   scholars 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
   scholar in Cambridge myself, I heard very good report of London, and knew
   many that had relief of the rich men of London: but now I can hear no such
   good report, and yet I inquire of it, and hearken for it; but now charity is
   waxen cold, none helpeth the scholar, nor yet the poor. And in those days,
   what did they when they helped the scholars? Marry, they maintained and gave
   them livings that were very papists, and professed the pope’s doctrine: and
   now that the knowledge of God’s word is brought to light, and many earnestly
   study and labour to set it forth, now almost no man helpeth to maintain
   them.

   Oh London, London! repent, repent; for I think God is more displeased with
   London than ever he was with the city of Nebo. Repent therefore, repent,
   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 then of
   Nebo. Amend therefore. And ye that be prelates, look well to your office;
   for right prelating is busy labouring, and not lording. Therefore preach and
   teach, and let your plough be doing. Ye lords, I say, that live like
   loiterers, 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 methinketh I hear one say unto me: Wot ye what you say? Is it a
   work? Is it a labour? How then hath it happened 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
   thereof. Nay, this land is not for me to plough; it is too stony, too
   thorny, too hard for me to plough. They have so many things that make for
   them, so many things to lay for themselves, that it is not for my weak team
   to plough them. They have to lay for themselves long customs, ceremonies and
   authority, placing in parliament, and many things more. And I fear me this
   land is not yet ripe to be ploughed: for, as the saying is, it lacketh
   weathering: this gear lacketh weathering; at least way it is not for me to
   plough. 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 this much I dare say, that since lording and loitering
   hath come up, 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 ill 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
   unpreaching 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 outright, and let the
   plough stand: and then both ploughs not walking, nothing should be in the
   commonweal 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 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
   of the country were as negligent in their office as prelates be, we should
   not long live, for lack of sustenance. And as it is necessary for to have
   this ploughing for the sustentation of the body, so must we have also the
   other for the satisfaction of the soul, or else we cannot live long ghostly.
   For as the body wasteth and consumeth away for lack of bodily meat, so doth
   the soul pine away for default of ghostly meat. But there be two kinds of
   inclosing, to let or hinder both these kinds of ploughing; the one is an
   inclosing to let or hinder the bodily ploughing, and the other to let or
   hinder the holiday-ploughing, the church-ploughing.

   The bodily ploughing is taken in and inclosed through singular commodity.
   For what man will let go, or diminish his private commodity for a
   commonwealth? And who will sustain any damage for the respect of a public
   commodity? The other plough also no man is diligent to set forward, nor no
   man will hearken to it. But to hinder and let it all men’s ears are open;
   yea, and a great many of this kind of ploughmen, which are very busy, and
   would seem to be very good workmen. I fear me some be rather
   mock-gospellers, than faithful ploughmen. I know many myself that profess
   the gospel, and live nothing thereafter. I know them, and have been
   conversant with some of them. I know them, and (I speak it with a heavy
   heart) there is as little charity and good living in them as in any other;
   according to that which Christ said in the gospel to the great number of
   people that followed him, as though they had had any earnest zeal to his
   doctrine, whereas indeed they had it not; Non quia vidistis signa, sed quia
   comedistis de panibus. “Ye follow me,” saith he, “not because ye have seen
   the signs and miracles that I have done; but because ye have eaten the
   bread, and refreshed your bodies, therefore you follow me.” So that I think
   many one now-a-days professeth the gospel for the living’s sake, not for the
   love they bear to God’s word. But they that will be true ploughmen must work
   faithfully for God’s sake, for the edifying of their brethren. And as
   diligently as the husbandman plougheth for the sustentation of the body, so
   diligently must the prelates and ministers labour for the feeding of the
   soul: both the ploughs must still be going, as most necessary for man. And
   wherefore are magistrates ordained, but that the tranquillity of the
   commonweal may be confirmed, limiting both ploughs?

   But now for the fault of unpreaching prelates, methink I could guess what
   might be said for excusing of them. They are so troubled with lordly living,
   they be so placed in palaces, couched in courts, ruffling in their rents,
   dancing in their dominions, burdened with ambassages, pampering of their
   paunches, like a monk that maketh his jubilee; munching in their mangers,
   and moiling in their gay manors and mansions, and so troubled with loitering
   in their lordships, that they cannot attend it. They are otherwise occupied,
   some in the king’s matters, some are ambassadors, some of the privy council,
   some to furnish the court, some are lords of the parliament, some are
   presidents, and comptrollers of mints.

   Well, well, is this their duty? Is this their office? Is this their calling?
   Should we have ministers of the church to be comptrollers of the mints? Is
   this a meet office for a priest that hath cure of souls? Is this his charge?
   I would here ask one question: I would fain know who controlleth the devil
   at home in his parish, while he controlleth the mint? If the apostles might
   not leave the office of preaching to the deacons, shall one leave it for
   minting? I cannot tell you; but the saying is, that since priests have been
   minters, money hath been worse than it was before. And they say that the
   evilness of money hath made all things dearer. And in this behalf I must
   speak to England. “Hear, my country, England,” as Paul said in his first
   epistle to the Corinthians, the sixth chapter; 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: “Is there,” saith he, “utterly among you no wise man, to be an
   arbitrator in matters of judgment? What, not one of all that can judge
   between brother and brother; but one brother goeth to law with another, and
   that under heathen judges? Constituite contemptos qui sunt in ecclesia, &c.
   “Appoint them judges that are most abject and vile in the congregation.”
   Which he speaketh in rebuking them; “For,” saith he, ad erubescentiam
   vestram dico — “I speak it to your shame.” So, England, I speak it to thy
   shame: is there never a nobleman to be a lord president, but it must be a
   prelate? Is there never a wise man in the realm to be a comptroller of the
   mint? “I speak it to your shame. I speak it to your shame.” If there be
   never a wise man, make a water-bearer, a tinker, a cobbler, a slave, a page,
   comptroller of the mint: make a mean gentleman, a groom, a yeoman, or a poor
   beggar, lord president.

   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 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 trove there is a Court of Wards:
   why is there not a school for the wards, as well as there is a Court for
   their lands? Why are they not set in schools where they may learn? Or why
   are they not sent to the universities, that they may be able to serve the
   king when they come to age? If the wards 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 be well trained in godly learning, the people would follow the same
   train. For truly, such as the noblemen be, such will the 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 schoolmasters, you that
   have charge of youth; and give the teachers stipends worthy their pains,
   that they may bring them up in grammar, in logic, in rhetoric, in
   philosophy, in the civil law, and in that which I cannot leave unspoken of,
   the word of God. Thanks be unto God, the nobility otherwise is very well
   brought up in learning and godliness, to the great joy and comfort of
   England; so that there is now good hope in the youth, that we shall another
   day have a flourishing commonweal, considering their godly education. Yea,
   and there be already noblemen enough, though not so many as I would wish,
   able to be lord presidents, and wise men enough for the mint. And as unmeet
   a thing it is 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. It is also a slander to the noblemen, as though they lacked wisdom
   and learning to be able for such offices, or else were no men of conscience,
   or else were not meet to be trusted, and able for such offices. And a
   prelate hath a charge and cure otherwise; and therefore he cannot discharge
   his duty and be a lord president too. For a presidentship requireth a whole
   man; and a bishop cannot be two men. 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 noblemen handle the temporal
   matters. Moses was 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.
   Well, I would all men would look to their duty, as God hath called them, and
   then we should have a flourishing christian commonweal.

   And now I would ask a strange question: who is the most diligentest 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 listening and hearkening that I should name him. There is one that
   passeth all the other, and is the most diligent prelate and preacher in all
   England. And will ye know who it is? I will tell you: it is the devil. He is
   the most diligent preacher of all other; he is never out of his diocess; he
   is never from his cure; ye 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 plough: no lording nor
   loitering can hinder him; he is ever applying his business, ye shall never
   find him idle, I warrant you. And his office is to hinder religion, to
   maintain superstition, to set up idolatry, to teach all kind of popery. He
   is ready as he can be wished for to set forth his plough; to devise as many
   ways as can be to deface and obscure God’s glory. Where the devil is
   resident, and hath his plough going, there away with books, and up with
   candles; away with bibles, and up with beads; away with the light of the
   gospel, and up with the light of candles, yea, at noon-days. Where the devil
   is resident, that he may prevail, up with all superstition and idolatry;
   tensing, painting of images, candles, palms, ashes, holy water, and new
   service of men’s inventing; as though man could invent a better way to
   honour God with than God himself hath appointed. Down with Christ’s cross,
   up with purgatory pickpurse, up with him, the popish purgatory, I mean. Away
   with clothing the naked, the poor and impotent; up with decking of images,
   and gay garnishing of stocks and stones: up with man’s traditions and his
   laws, down with God’s traditions and his most holy word. Down with the old
   honour due to God, and up with the new god’s honour. Let all things be done
   in Latin: there must be nothing but Latin, not so much as Memento, homo,
   quod cinis es, et in cinerem reverteris: “Remember, man, that thou art
   ashes, and into ashes thou shalt return:” which be the words that the
   minister speaketh unto the ignorant people, when he giveth them ashes upon
   Ash-Wednesday; but it must be spoken in Latin: God’s word may in no wise be
   translated into English.

   Oh that our prelates would be as diligent to sow the corn of good doctrine,
   as Satan is to sow cockle and darnel! And this is the devilish ploughing,
   the which worketh to have things in Latin, and letteth the fruitful
   edification. But here some man will say to me, What, sir, are ye so privy of
   the devil’s counsel, that ye know all this to be true? Truly I know him too
   well, and have obeyed him a little too much in condescending to some
   follies; and I know him as other men do, yea, that he is ever occupied, and
   ever busy in following his plough. I know by St Peter, which saith of him,
   Sicut leo rugiens circuit quaerens quem devoret: “He goeth about like a
   roaring lion, seeking whom he may devour.” I would have this text well
   viewed and examined, every word of it: “Circuit,” he goeth about in every
   corner of his diocess; he goeth on visitation daily, he leaveth no place of
   his cure unvisited: he walketh round about from place to place, and ceaseth
   not. “Sicut leo,” as a lion, that is, strongly, boldly, and proudly; stately
   and fiercely with haughty looks, with his proud countenances, with his
   stately braggings. “Rugiens,” roaring; for he letteth not slip any occasion
   to speak or to roar out when he seeth his time. Quaerens, he goeth about
   seeking, and not sleeping, as our bishops do; but he seeketh diligently, he
   searcheth diligently all corners, where as he may have his prey. He roveth
   abroad in every place of his diocess; he standeth not still, he is never at
   rest, but ever in hand with his plough, that it may go forward. But there
   was never such a preacher in England as he is. Who is able to tell his
   diligent preaching, which every 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 Lord’s supper and Christ’s cross? For there he lost
   his right; for Christ said, Nunc judicium est mundi, princeps seculi hujus
   ejicietur foras. Et sicut exaltavit Moses serpentem in deserto, ita exaltari
   oportet Filium hominis. Et cum exaltatus fuero a terra, omnia traham ad
   meipsum. “Now is the judgment of this world, and the prince of this world
   shall be cast out. And as Moses did lift up the serpent in the wilderness,
   so must the Son of man be lift up. And when I shall be lift up from the
   earth, I will draw all things unto myself.” For the devil was disappointed
   of his purpose: for he thought all to be his own; and when he had once
   brought Christ to the cross, he thought all cocksure. But there lost he all
   reigning: for Christ said, Omnia traham ad meipsum: “I will draw all things
   to myself.” He meaneth, drawing of man’s soul to salvation. And that he said
   he would do per semetipsum, by his own self; not by any other body’s
   sacrifice. He meant by his own sacrifice on the cross, where he offered
   himself for the redemption of mankind; and not the sacrifice of the mass to
   be offered by another. For who can offer him but himself? He was both the
   offerer and the offering. And this is the prick, this is the mark at the
   which the devil shooteth, to evacuate the cross of Christ, and to mingle the
   institution of the Lord’s supper; the which although he cannot bring to
   pass, yet he goeth about by his sleights and subtil means to frustrate the
   same; and these fifteen hundred years he hath been a doer, only purposing to
   evacuate Christ’s death, and to make it of small efficacy and virtue. For
   whereas Christ, according as the serpent was lifted up in the wilderness, so
   would he himself be exalted, that thereby as many as trusted in him should
   have salvation; but the devil would none of that: they would have us saved
   by a daily oblation propitiatory, by a sacrifice expiatory, or remissory.

   Now if I should preach in the country, among the unlearned, I would tell
   what propitiatory, expiatory, and remissory is; but here is a learned
   auditory; yet for them that be unlearned I will expound it. Propitiatory,
   expiatory, remissory, or satisfactory, for they signify all one thing in
   effect, and is nothing else but a thing whereby to obtain remission of sins,
   and to have salvation. And this way the devil used to evacuate the death of
   Christ, that we might have affiance in other things, as in the sacrifice of
   the priest; whereas Christ would have us to trust in his only sacrifice. So
   he was, Agnus occisus ab origine mundi; “The Lamb that hath been slain from
   the beginning of the world;” and therefore he is called juge sacrificium,
   “a continual sacrifice;” and not for the continuance of the mass, as the
   blanchers have blanched it, and wrested it; and as I myself did once betake
   it. But Paul saith, per semetipsum purgatio facta: “By himself,” and by none
   other, Christ “made purgation” and satisfaction for the whole world.

   Would Christ this word, “by himself,” had been better weighed and looked
   upon, and in sanctificationem, to make them holy; for he is juge
   sacrificium, “a continual sacrifice,” in effect, fruit and operation; that
   like as they, which seeing the serpent hang up in the desert, were put in
   remembrance of Christ’s death, in whom as many as believed were saved; so
   all men that trusted in the death of Christ shall be saved, as well they
   that were before, as they that came after. For he was a continual sacrifice,
   as I said, in effect, fruit, operation, and virtue; as though he had from
   the beginning of the world, and continually should to the world’s end, hang
   still on the cross; and he is as fresh hanging on the cross now, to them
   that believe and trust in him, as he was fifteen hundred years ago, when he
   was crucified.

   Then let us trust upon his only death, and look for none other sacrifice
   propitiatory, than the same bloody sacrifice, the lively sacrifice; and not
   the dry sacrifice, but a bloody sacrifice. For Christ himself said,
   consummatum est: “It is perfectly finished: I have taken at my Father’s hand
   the dispensation of redeeming mankind, I have wrought man’s redemption, and
   have despatched the matter.” Why then mingle ye him? Why do ye divide him?
   Why make you of him more sacrifices than one? Paul saith, Pascha nostrum
   immolatus est Christus: “Christ our passover is offered;” so that the thing
   is done, and Christ hath done it, and he hath done it semel, once for all;
   and it was a bloody sacrifice, not a dry sacrifice. Why then, it is not the
   mass that availeth or profiteth for the quick and the dead.

   Wo worth thee, O devil, wo worth thee, that hast prevailed 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. If
   Christ by his death draweth all things to himself, and draweth all men to
   salvation, and to heavenly bliss, that trust in him; then the priests at the
   mass, at the popish mass, I say, what can they draw, when Christ draweth
   all, but lands and goods from the right heirs? The priests draw goods and
   riches, benefices and promotions to themselves; and such as believed in
   their sacrifices they draw to the devil. But Christ is he that draweth souls
   unto him by his bloody sacrifice. What have we to do then but epulari in
   Domino, to eat in the Lord at his supper? What other service have we to do
   to him, and what other sacrifice have we to offer, but the mortification of
   our flesh? What other oblation have we to make, but of obedience, of good
   living, of good works, and of helping our neighbours? But as for our
   redemption, it is done already, it cannot be better: Christ hath done that
   thing so well, that it cannot be amended. It cannot be devised how to make
   that any better than he hath done it. But the devil, by the help of that
   Italian bishop yonder, his chaplain, hath laboured by all means that he
   might to frustrate the death of Christ and the merits of his passion. And
   they have devised for that purpose to make us believe in other vain things
   by his pardons: as to have remission of sins for praying on hallowed beads;
   for drinking of the bakehouse bowl; as a canon of Waltham Abbey once told
   me, that whensoever they put their loaves of bread into the oven, as many as
   drank of the pardon-bowl should have pardon for drinking of it. A mad thing,
   to give pardon to a bowl! Then to pope Alexander’s holy water, to hallowed
   bells, palms, candles, ashes, and what not? And of these things, every one
   hath taken away some part of Christ’s sanctification; every one hath robbed
   some part of Christ’s passion and cross, and hath mingled Christ’s death,
   and hath been made to be propitiatory and satisfactory, and to put away sin.
   Yea, and Alexander’s holy water yet at this day remaineth in England, and is
   used for a remedy against spirits and to chase away devils; yea, and I would
   this had been the worst. I would this were the worst. But wo worth thee, O
   devil, that hast prevailed to evacuate Christ’s cross, and to mingle the
   Lord’s supper. These be the Italian bishop’s devices, and the devil hath
   pricked at this mark to frustrate the cross of Christ: he shot at this mark
   long before Christ came, he shot at it four thousand years before Christ
   hanged on the cross, or suffered his passion.

   For the brasen serpent was set up in the wilderness, to put men in
   remembrance of Christ’s coming; that like as they which beheld the brasen
   serpent were healed of their bodily diseases, so they that looked
   spiritually upon Christ that was to come, in him should be saved spiritually
   from the devil. The serpent was set up in memory of Christ to come; but the
   devil found means to steal away the memory of Christ’s coming, and brought
   the people to worship the serpent itself, and to cense him, to honour him,
   and to offer to him, to worship him, and to make an idol of him. And this
   was done by the market-men that I told you of. And the clerk of the market
   did it for the lucre and advantage of his master, that thereby his honour
   might increase; for by Christ’s death he could have but small worldly
   advantage. And so even now so hath he certain blanchers belonging to the
   market, to let and stop the light of the gospel, and to hinder the king
   proceedings in setting forth the word and glory of God. And when the king’s
   majesty, with the advice of his honourable council, goeth about to promote
   God’s word, and to set an order in matters of religion, there shall not lack
   blanchers that will say, “As for images, whereas they have 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 itself; but it is done to God and his
   honour before the image.” And though they should abuse it, these blanchers
   will be ready to whisper the king in the ear, and to tell him, that this
   abuse is but a small matter; and that the same, with all other like abuses
   in the church, may be reformed easily. “It is but a little abuse,” 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; an insurrection may be made after sudden mutation,
   which may be to the great harm and loss of the realm. Therefore all things
   shall be well, but not out of hand, for fear of further business.” These be
   the blanchers, that hitherto have stopped the word of God, and hindered the
   true setting forth of the same. There be so many put-offs, so many put-byes,
   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, for the maintenance of idolatry done to the brasen serpent, as
   well as there hath been now of late, and be now, that can blanch the abuse
   of images, and other like things. But good king Hezekiah would not be so
   blinded; he was like to Apollos, “fervent in spirit.” He would give no ear
   to the blanchers; he was not moved with the worldly respects, with these
   prudent considerations, with these policies: he feared not insurrections of
   the people he feared not lest his people would not bear the glory of God;
   but he, without any of these respects, or policies, or considerations, like
   a good king, for God’s sake and for conscience sake, by and by plucked down
   the brasen 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 God’s cause, and destroyeth
   all idolatry out of hand. Thus did good king Hezekiah; for he was like
   Apollos, fervent in spirit, and diligent to promote God’s glory.

   And good hope there is, that it shall be likewise here in England; for the
   king’s majesty is so brought up in knowledge, virtue, and godliness, that it
   is not to be mistrusted but that we shall have all things well, and that the
   glory of God shall be spread abroad throughout all parts of the realm, if
   the prelates will diligently apply their plough, and be preachers rather
   than lords. But our blanchers, which will be lords, and no labourers, when
   they are commanded to go and be resident upon their cures, and preach in
   their benefices, they would say, “What? I have set a deputy there; I have a
   deputy that looketh well to my flock, and the which shall discharge my
   duty.” “A deputy,” quoth he! I looked for that word all this while. And what
   a deputy must he be, trove ye? Even one like himself: he must be a canonist;
   that is to say, one that is brought up in the study of the pope’s laws and
   decrees; one that will set forth papistry as well as himself will do; and
   one that will maintain all superstition and idolatry; and one that will
   nothing at all, or else very weakly; resist the devil’s plough yea, happy it
   is if he take no part with the devil; and where he should be an enemy to
   him, it is well if he take not the devil’s part against Christ.

   But in the mean time the prelates take their pleasures. They are lords, and
   no labourers: but the devil is diligent at his plough. He is no unpreaching
   prelate: he is no lordly loiterer from his cure, but a busy ploughman; so
   that among 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 of your office, learn of the devil: and if you will not learn of God,
   nor good men; for shame learn of the devil; ad erubescentiam vestram dico,
   “I speak it for your shame:” if you will riot 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 king’s majesty, being by the help of good governance of
   his most honourable counsellors trained and brought up in learning, and
   knowledge of God’s word, will shortly provide a remedy, and set an order
   herein; which thing that it may so be, let us pray for him. Pray for him,
   good people; pray for him. Ye have great cause and need to pray for him.
     _________________________________________________________________

   [42] The sermons usually preached at St. Paul’s Cross were, in rainy or
   inclement weather, “preached in a place called The Shrouds, which was, as it
   seems, by the side of the cathedral church where was covering and
   shelter.” — Stow.
     _________________________________________________________________

                Sermons Preached Before King Edward the Sixth.
     _________________________________________________________________

The First Sermon preached before King Edward, March 8, 1549.

   Quaecunque scripta sunt, ad nostram doctrinam scripta sunt. — Romans xv. 4.

   Whatsoever things are written aforetime, are written for our learning; that
   we through patience and comfort of scripture might have hope.

   In taking this part of scripture, most noble audience, I play as a truant,
   which, when he is at school, will choose a lesson wherein he is perfect,
   because he is loth to take pain in studying a new lesson, or else feareth
   stripes for his slothfulness. In like manner, I might seem, now in my old
   age, to some men to take this part of scripture, because I would wade easily
   away therewith, and drive my matter at my pleasure, and not to be bound unto
   a certain theme. But ye shall consider, that the foresaid words of Paul are
   not to be understanded of all scriptures, but only of those which are of God
   written in God’s book; and all things which are therein “are written for our
   learning.” The excellency of this word is so great, and of so high dignity,
   that there is no earthly thing to be compared unto it. The author thereof is
   great, that is, God himself, eternal, almighty, everlasting. The scripture,
   because of him, is also great, eternal, most mighty and 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 unto the same word. Yea, truly,
   they are not only bound to obey God’s book, but also the minister of the
   same, “for the word’s sake,” so far as he speaketh “sitting in Moses’
   chair;” that is, if his doctrine be taken out of Moses’ law. For in this
   world God hath two swords, the one is a temporal sword, the other a
   spiritual. The temporal sword resteth in the hands of kings, magistrates,
   and rulers, under him; whereunto all subjects, as well the clergy as the
   laity, be subject, and punishable for any offence contrary to the same book.
   The spiritual sword is in the hands of the ministers and preachers;
   whereunto all kings, magistrates, and rulers, ought to be obedient; that is,
   to hear and follow, so long as the ministers sit in Christ’s chair; that is,
   speaking out of Christ’s book. The king correcteth transgressors with the
   temporal sword; yea, and the preacher also, if he be an offender. But the
   preacher cannot correct the king, if he be a transgressor of God’s word,
   with the temporal sword; but he must correct and reprove him with the
   spiritual sword; fearing no man; setting God only before his eyes, under
   whom he is a minister, to supplant and root up all vice and mischief by
   God’s word: whereunto all men ought to be obedient; as is mentioned in many
   places of scripture, and amongst many this is one, Quaecunque jusserint vos
   servare, servate et facite. “Whatsoever they bid you observe, that observe
   and do.” Therefore let the preacher teach, improve, amend, and instruct in
   righteousness, with the spiritual sword; fearing no man, though death should
   ensue. Thus Moses, fearing no man, with this sword did reprove king Pharao
   at God’s commandment.

   Micheas the prophet also did not spare to blame king Ahab for his
   wickedness, according to God’s will, and to prophesy of his destruction,
   contrary unto many false prophets. These foresaid kings, being admonished by
   the ministers of God’s word, because they would not follow their godly
   doctrine, and correct their lives, came unto utter destruction. Pharao
   giving no credit unto Moses, the prophet of God, but appliant unto the lusts
   of his own heart, what time he heard of the passage of God’s people, having
   no fear or remembrance of God’s work, he with his army did prosecute after,
   intending to destroy them; but he and his people were drowned in the Red
   Sea. King Achab also, because he would not hearken unto Micheas, was killed
   with an arrow. Likewise also the house of Jeroboam, with other many, came
   unto destruction, because he would not hear the ministers of God’s word, and
   correct his life according unto his will and pleasure. Let the preacher
   therefore never fear to declare the message of God unto all men. And if the
   king will not hear them, then the preachers may admonish and charge them
   with their duties, and so leave them unto God, and pray for them. But if the
   preachers digress out of Christ’s chair, and shall speak their own
   pantasies, then instead of, Quaecunque jusserint vos facere, facite et
   servate, “Whatsoever they bid you observe, that observe and do,” change it
   into these words following, Cavete vero vobis a pseudo-prophetis, qui
   veniunt ad vos, &c., “Beware of false prophets, which come unto you in
   sheep’s clothing, but inwardly they are ravening wolves; ye shall know them
   by their fruits.” Yea, change Quaecunque jusserint, if their doctrine be
   evil, into Cavete a fermento Pharisaeorum, &c., that is, “Take heed, and
   beware of the leaven of the Pharisees and of the Sadducees.”

   In teaching evil doctrine all preachers are to be eschewed, and in no wise
   to be hearkened unto: in speaking truth they are to be heard. All things
   written in God’s book are most certain, true, and profitable for all men:
   for in it is contained meet matter for kings, princes, rulers, bishops, and
   for all states. Wherefore it behoveth every preacher somewhat to appoint and
   accommodate himself and his matter, agreeable unto the comfort and amendment
   of the audience unto the which he declareth the message of God. If he preach
   before a king, let his matter be concerning the office of a king; if before
   a bishop, then let him treat of bishoply duties and orders; and so forth in
   other matters, as time and audience shall require.

   I have thought it good to entreat upon these words following, which are
   written in the seventeenth chapter of Deuteronomy, Cum veneris in terram
   quam Dominus Deus dat tibi possederisque eam, &c., that is, “When thou art
   come unto the land which the Lord thy God giveth thee, and enjoyest it, and
   dwellest therein; if thou shalt say, I will set a king over me, like unto
   all the nations that are about me then thou shalt make him king over thee
   whom the Lord thy God shall choose. One of thy brethren must thou make king
   over thee, and mayest not set a stranger over thee, which is not of thy
   brethren. But in any wise let him not hold too many horses, that he bring
   not the people again to Egypt through the multitude of horses: forasmuch as
   the Lord hath said unto you, Ye shall henceforth go no more again that way.
   Also he shall not have too many wives, lest his heart turn away: neither
   shall he gather him silver and gold too much.”

   As in divers other places of scripture is meet matter for all estates, so in
   this foresaid place is described chiefly the doctrine fit for a king. But
   who is worthy to utter this doctrine before our most noble king? Not I, God
   knoweth, which am through age both weak in body and oblivious; unapt I am;
   not only because of painful study, but also for the short warning. Well,
   unto God I will make my moan, who never failed me. Auxiliator in
   necessitatibus, “God is my helper in all my necessities;” to him alone will
   I make my petition. To pray unto saints departed I am not taught to desire
   like grace of God as they had, right godly it is; or to believe God to be no
   less merciful unto us, being faithful, than he was unto them, greatly
   comfortable it is. Therefore only unto God let us lift up our hearts, and
   say the Lord’s prayer.

   “Cum veneris, &c. — When thou art come unto the land which the Lord, &c.
   Thou shalt appoint him king, &c.”

   1. “One of the brethren must thou make king over thee; and must not set a
   stranger over thee, which is not of thy brethren.

   2 “But in any wise let not such one prepare unto himself many horses, that
   he bring not, &c.

   3. “Furthermore, let him not prepare unto himself many wives, lest his heart
   recede from God.

   4. “Nor he shall not multiply unto himself too much gold and silver.”

   As the text doth rise, I will touch and go a little in every place, until I
   come unto — “too much.” I will touch all the foresaid things, but not — “too
   much.” The text is, “When thou shalt come into the land,” &c. 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, Ego crescere te faciam
   vehementer, ponamque te in gentes, sed et reges ex to prodibunt: that is,
   “I will multiply thee exceedingly, and will make nations of thee; yea, and
   kings shall spring out of thee.” These words were spoken long before the
   children of Israel had any king. Notwithstanding, yet God prescribed unto
   them an order, how they should choose their king, and what manner of man he
   should be, where he saith, “When thou shalt come into the land,” &c. As who
   should say, “O ye children of Israel, I know your nature right well, which
   is evil, and inclined unto all evils. I know that thou wilt choose a king to
   reign over thee, and to appear glorious in the face of the world, after the
   manner of gentiles. But because they art stiffnecked, wild, and art given to
   walk without a bridle and line, therefore now I will prevent thy evil and
   beastly manners; I will hedge strongly thy way; I will make a durable law,
   which shall compel thee to walk ordinately, and in a plain way: that is,
   thou shalt not choose thee a king after thy will and phantasy, 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 twenty nobles. The other would give him but four pound. The owner said
   he should not have him then. The other claimed the horse, because he said he
   should have him if he would. Thus this bargain became a Westminster matter:
   the 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 would they, nil they, their king
   should be of his choosing, lest they should walk inordinately in a
   deceivable way, unto their utter loss and destruction: for, as they say
   commonly, Qui vadit plane, vadit sane; that is, “He that walketh plainly,
   walketh safely.” As the Jews were stiff-necked, and were ever ready to walk
   inordinately, no less are we Englishmen given to untowardness, and
   inordinate walking after our own phantasies and brains. We will walk without
   the limits of God’s word; we will choose a king at our own pleasure. But let
   us learn to frame our lives after the noble king David, which when he had
   many occasions given of king Saul to work evil for evil, yea, and having
   many times opportunity to perform mischief, and to slay king Saul;
   nevertheless yet fearing, would not follow his fleshly affections, and walk
   inordinately without the will of God’s word, which he confessed always to be
   his direction, saying, Lucerna pedibus meis verbum tuum et lumen semitis
   meis; “Thy word, O Lord, is a lantern unto my feet, and a light unto my
   steps.” Thus having in mind to walk ordinately, he did always avoid to do
   evil. For when king Saul was in a cave without any man, David and his men
   sitting by the sides of the cave, yea, and David’s men moving him to kill
   Saul, David made answer and said unto them, Servet me Dominus, ne rem istam
   contra dominum meum Messiam, &c., that is, “The Lord keep me from doing this
   thing unto my master, that is the Lord’s anointed.” At another time also,
   moved by Abishai to kill Saul sleeping, David said, Ne interficias eum; quis
   enim impune manum suam inferret uncto Domino, &c., that is, “Destroy him
   not; for who can lay his hands on the Lord’s anointed, and be guiltless?”
   &c. I would God we would follow king David, and then we should walk
   ordinately, and yet do but that we are bound of duty to do: for God saith,
   Quad ego praecipio, hoc tantum facito, “That thing which I command, that
   only do.” There is a great error risen now-a-days among many of us, which
   are vain and new-fangled men, climbing beyond the limits of our capacity and
   wit, in wrenching this text of scripture hereafter following after their own
   phantasy and brain: their error is upon this text, Audi vocem populi in
   omnibus quae dicunt tibi; non enim te reprobant, sed me reprobarunt ne
   regnem super eos: that is, “Hear the voice of the people in all that they
   say unto thee; for they have not cast thee away, but me.” They wrench these
   words awry after their own phantasies, and make much doubt as touching a
   king and his godly name. They that so do walk inordinately, they walk not
   directly and plainly, but delight in balks and stubble way.

   It maketh no matter by what name the rulers be named, if so be they shall
   walk ordinately with God, and direct their steps with God. For both
   patriarchs, judges, and kings, had and have their authority of God, and
   therefore godly. But this ought to be considered which God saith, Non
   praeficere tibi potes hominem alienum; that is, “Thou must not set a
   stranger over thee.” It hath pleased God to grant us a natural liege king
   and lord of our own nation; an Englishman; one of our own religion. God hath
   given him unto us, and [he] is a most precious treasure; and yet many of us
   do desire a stranger to be king over us. Let us no more now desire to be
   bye-walkers, but let us endeavour to walk ordinately and plainly after the
   word of God. Let us follow David: 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 state, that he live long among us.

   Oh, what a plague were it, that a strange king, of a strange land, and of a
   strange religion, should reign over us! Where now we be governed in the true
   religion, he should extirp and pluck away altogether; and then plant again
   all abomination and popery. God keep such a king from us! Well, the king’s
   Grace hath sisters, my lady Mary and my lady Elizabeth, which by succession
   and course are inheritors to the crown, who if they should marry with
   strangers, what should ensue? God knoweth. But God grant, if they so do,
   whereby strange religion cometh in, that they never come unto coursing nor
   succeeding. Therefore, to avoid this plague, let us amend our lives, and put
   away all pride, which doth drown men in this realm at these days; all
   covetousness, wherein the magistrates and rich men of this realm are
   overwhelmed; all lechery, and other excessive vices, provoking God’s wrath
   (were he not merciful) even to take from us our natural king and liege lord;
   yea, and to plague us with a strange king, for our unrepentant heart.
   Wherefore if, as ye say, ye love the king, amend your lives, and then ye
   shall be a mean that God shall lend him us long to reign over us. For
   undoubtedly sins provoke much God’s wrath. Scripture saith, Dabo tibi regem
   in furore meo, that is, “I will give thee a king in my wrath.” Now, we have
   a lawful king, a godly king: nevertheless, yet many evils do reign. Long
   time the ministers appointed have studied to amend and redress all evils;
   long time before this great labour hath been about this matter; great cracks
   hath been made, that all should be well: but when all came to all, for all
   their boasts, little or nothing was done; in whom these words of Horace may
   well be verified, saying, Parturiunt montes, nascitur ridiculus mus, “The
   mountains swell up, the poor mouse is brought out.” Long before this time
   many hath taken in hand to bring many things unto pass, but finally their
   works came unto small effect and profit.

   Now I hear say all things are ended after a godly manner, or else shortly
   shall be. Make haste, make haste; and let us learn to convert, to repent,
   and amend our lives. If we do not, I fear, I fear lest for our sins and
   unthankfulness an hypocrite shall reign over us. Long we have been servants
   and in bondage, serving the pope in Egypt. God hath given us a deliverer, a
   natural king: let us seek no stranger of another nation, no hypocrite which
   shall bring in again all papistry, hypocrisy, and idolatry; no diabolical
   minister, which shall maintain all devilish works and evil exercises. But
   let us pray that God maintain and continue our most excellent king here
   present, true inheritor of this our realm, both by nativity, and also by the
   special gift and ordinance of God. He doth us rectify in the liberty of the
   gospel; in that therefore let us stand: State ergo in libertate qua Christus
   nos liberavit; “Stand ye in the liberty wherewith Christ hath made us
   free.” In Christ’s liberty we shall stand, if we so live that we profit; if
   we cast away all evil, fraud, and deceit, with such other vices, contrary to
   God’s word. And in so doing, we shall not only prolong and maintain our most
   noble king’s days in prosperity, but also we shall prosper our own lives, to
   live not only prosperously, but also godly.

   “In any wise, let not such a one prepare unto himself many horses,” etc. In
   speaking 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 than in the living God,
   the author of all goodness, and giver of all victory. Many horses are
   requisite for a king; but he may not exceed in them, nor triumph in them,
   more than is needful for the necessary affairs and defence of the realm.
   What meaneth it that God hath to do with the king’s stable, but only he
   would be master of his horses? The scripture saith, In altis habitat, “He
   dwelleth on high.” It followeth, Humilia respicit, “He looketh on low
   things;” yea, upon the king’s stables, and upon all the offices in his
   house. God is the great Grandmaster [43] of the king’s house, 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 horses are not to be
   preferred above poor men. I was once offended with the king’s horses, and
   therefore took occasion to speak in the presence of the king’s majesty that
   dead is, when abbeys stood. Abbeys were ordained for the comfort of the
   poor: wherefore I said, it was not decent that the king’s horses should be
   kept in them, as many were at that time; the living of poor men thereby
   minished and taken away. But afterward a certain nobleman said to me, What
   hast thou to do with the king’s horses? I answered and said, I spake my
   conscience, as God’s word directed me. He said, Horses be the maintenances
   and part of a king’s honour, and also of his realm; wherefore in speaking
   against them, ye are against the king’s honour. I answered, God teacheth
   what honour is decent for the king, and for all other men according unto
   their vocations. God appointeth every king a sufficient living for his state
   and degree, both by lands and other customs; and it is lawful for every king
   to enjoy the same goods and possessions. But to extort and take away the
   right of the poor, is against the honour of the king. If you do move the
   king to do after that manner, then you speak against the honour of the king;
   for I full certify you, extortioners, violent oppressors, ingrossers of
   tenements and lands, through whose covetousness villages decay and fall
   down, the king’s liege people for lack of sustenance are famished and
   decayed, — they be those which speak against the honour of the king. God
   requireth in the king and all magistrates a good heart, to walk directly in
   his ways, and in all subjects an obedience due unto a king. Therefore I pray
   God both the king, and also we his people, may endeavour diligently to walk
   in his ways, to his great honour and our profit.

   “Let him not prepare unto himself too many wives,” &c. Although we read here
   that the kings amongst the Jews had liberty to take more wives than one, we
   may not therefore attempt to walk inordinately, and to think that we may
   take also many wives. For Christ hath forbidden this unto us Christians. And
   let us not impute sin unto the Jews, because they had many wives; for they
   had a dispensation so to do. Christ limiteth unto us one wife only; and it
   is a great thing for a man to rule one wife rightly and ordinately. For a
   woman is frail, and proclive unto all evils: a woman is a very weak vessel,
   and may soon deceive a man and bring him unto evil. Many examples we have in
   holy scripture. Adam had but one wife, called Eve, and how soon had she
   brought him to consent unto evil, and to come to destruction! How did wicked
   Jezebel pervert king Achab’s heart from God and all godliness, and finally
   unto destruction! It is a very hard thing for a man to rule well one woman.
   Therefore let our king, what time his grace shall be so minded to take a
   wife, choose him one which is of God; that is, which is of the household of
   faith. Yea, let all estates be no less circumspect in choosing her, taking
   great deliberation, and then they shall not need divorcements, and such
   mischiefs, to the evil example and slander of our realm. And that she be
   such one as the king can find in his heart to love, and lead his life in
   pure and chaste espousage; and then he shall be the more prone and ready to
   advance God’s glory, and to punish and to extirp the great lechery used in
   this realm.

   Therefore we ought to make a continual prayer unto God for to grant our
   king’s grace such a mate as may knit his heart and hers, according to God’s
   ordinance and law; and not to consider and cleave only to a politic matter
   or conjunction, for the enlarging of dominions, for surety and defence of
   countries, setting apart the institution and ordinance of God. 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, TIMOR DOMINI FONS VITAE VEL
   SAPIENTIAE; “The fear of the Lord is the fountain of life or wisdom.” I
   would God this sentence were always printed in the heart of the king in
   choosing his wife, and in all his officers. For like as the fear of God is
   fons sapientae or vitae, so the forgetting of God is fons stultitiae, the
   fountain of foolishness, or of death, although it be never so politic; for
   upon such politic matters death doth ensue and follow; all their
   divorcements and other like conditions, to the great displeasure of Almighty
   God: which evils, I fear me, are much used in these days, in the marriage of
   noblemen’s children; for joining lands to lands, possessions to possessions,
   neither the virtuous education nor living being regarded; but in the infancy
   such marriages be made, to the displeasure of God, and breach of espousals.

   Let the king therefore choose unto him a godly wife, whereby he shall the
   better live chaste; and in so living, all godliness shall increase, and
   righteousness be maintained. Notwithstanding, I know hereafter some will
   come and move your grace towards wantonness, and to the inclination of the
   flesh and vain affections. But I would your grace should bear in memory an
   history of a good king called Lewis, that travelled towards the Holy Land
   (which was a great matter in those days), and by the way sickened. And upon
   this matter the physicians did consult with the bishops, who did conclude
   that it would be lawful for the king to commit sin, if thereby his sickness
   could be removed. 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 not chanced well, they would have excused
   the matter: as I have heard of two that have consulted together, and
   according to the advice of his friend, the one of them wrought where the
   succession was not good; the other imputed a piece of reproach to him for
   his such counsel given. He excused the matter, saying, that he gave him none
   other counsel, but if it had been his cause 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 that the king did rebuke them
   for their counsel; 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 ourselves, had we been in like case. Well, sir, this king did well,
   and had the fear of God before his eyes. He would not walk in by-walks,
   where are many balks. Amongst many balkings is much stumbling; and by
   stumbling it chanceth many times to fall down to the ground. And therefore
   let us not take any by-walks, but let God’s word direct us: let us not walk
   after, nor lean to our own judgments, and proceedings of our forefathers,
   nor seek not what they did, but what they should have done: of which thing
   the scripture admonisheth us, saying, Ne inclinemus praeceptis et
   traditionibus patrum, negue faciamus quod videtur rectum in oculis nostris;
   “Let us not incline ourselves unto the precepts and traditions of our
   fathers; nor let us do that seemeth right in our eyes.” But surely we will
   not exchange our fathers’ doings and traditions with scripture; but chiefly
   lean unto them and to their prescription, and do that seemeth good in our
   own eyes. But surely that is going down the ladder: scala coeli, as it was
   made by the pope, came to be a mass; but that is a false ladder to bring men
   to heaven. The true ladder to bring a man to heaven is the knowledge and
   following of the scripture.

   Let the king therefore choose a wife which feareth God; let him not seek a
   proud wanton, and one full of rich treasures and worldly pomp.

   “He shall not 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 expenses, and many
   occasions to spend much for the defence and surety of his realm and
   subjects. And necessary it is that a king have a treasure always in a
   readiness for that, and such other affairs as be daily in his hands: the
   which treasure, if it be not sufficient, he may lawfully and with a safe
   conscience take taxes of his subjects. For it were not meet the treasure
   should be in the subjects’ purses, when the money should be occupied, nor it
   were not best for themselves; for the lack thereof might cause both it, and
   all the rest that they have, should not long be theirs. And so, for a
   necessary and expedient occasion, it is warranted by God’s word to take of
   the subjects. But if there be sufficient treasures, and the burdening of
   subjects be for a vain thing, so that he will require thus much or so much
   of his subjects, (which perchance are in great necessity and penury;) then
   this covetous intent, and the request thereof, is “too much,” which God
   forbiddeth the king here in this place of scripture to have. But who shall
   see this “too much,” or tell the king of this “too much”? Think you, any of
   the king’s privy chamber? No, for fear of loss of favour. Shall any of his
   sworn chaplains? No: they be of the closet, and keep close such matters. But
   the king himself must see this “too much”; and that shall he do by no means
   with the corporal eyes. Wherefore he must have a pair of spectacles, which
   shall have two clear sights in them: that is, that one is faith; not a
   seasonable faith, which shall last but a while, but a faith which is
   continuing in God: the second clear sight is charity, which is fervent
   towards his Christian brother. By them two must the king see ever when he
   hath too much. But few there be that use these spectacles: the more is their
   damnation. Not without cause Chrysostom with admiration saith, Miror si
   aliquis rectorum potest salvari; “I marvel if any ruler can be saved.” Which
   words he speaketh not of an impossibility, but of a great difficulty; for
   that their charge is marvellous great, and that none about them dare shew
   them the truth of the thing, how it goeth.

   Well, then, if God will not allow a king too much, whether will he allow a
   subject too much? No, that he will not. Whether have any man here in England
   too much? I doubt most rich men have too much; for without too much we can
   get nothing. As for example, the physician: if the poor man be diseased, he
   can have no help without too much. And of the lawyer, the poor man can get
   no counsel, expedition, nor help in his matter, except he give him too much.
   At merchants’ hands no kind of ware can be had, except we give for it too
   much. You landlords, you rent-raisers, I may say you step-lords, you
   unnatural lords, you have for your possessions yearly too much. For that
   here before went for twenty or forty pound by year, (which is an honest
   portion to be had gratis in one lordship of another man’s sweat and labour,)
   now is let for fifty or an hundred pound by year. Of this “too much” cometh
   this monstrous and portentous dearth made by man, notwithstanding God doth
   send us plentifully the fruits of the earth, mercifully, contrary unto our
   deserts: notwithstanding, too much, which these rich men have, causeth such
   dearth, that poor men, which live of their labour, cannot with the sweat of
   their face have a living, all kind of victuals is so dear; pigs, geese,
   capons, chickens, eggs, &c. These things with other are so unreasonably
   enhanced; and I think verily that if it thus continue, we shall at length be
   constrained to pay for a pig a pound.

   I will tell you, my lords and masters, this is not for the king’s honour.
   Yet some will say, Knowest thou what belongeth unto the king’s honour better
   than we? I answer, that the true honour of a king is most perfectly
   mentioned and painted forth in the scriptures, of which if ye be ignorant,
   for lack of time that ye cannot read it; albeit that your counsel be never
   so politic, yet is it not for the king’s honour. What his honour meaneth, ye
   cannot tell. It is the king’s 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 to be interrupted from their charge. Also it
   is the king’s honour that the commonwealth be advanced; that the dearth of
   these foresaid things be provided for, and the commodities of this realm so
   employed, as it may be to the setting of his subjects on work, and keeping
   them from idleness. And herein resteth the king’s honour and his office. So
   doing, his account before God shall be allowed and rewarded. Furthermore, if
   the king’s honour, as some men say, standeth in the great multitude of
   people; then these graziers, inclosers, and rent-rearers, are hinderers of
   the king’s honour. For where as have been a great many householders and
   inhabitants, there is now but a shepherd and his dog: so they hinder the
   king’s honour most of all. My lords and masters, I say also, that all such
   proceedings which are against the king’s honour, (as I have a part declared
   before, and as far as I can perceive,) do intend plainly to make the
   yeomanry slavery, and the clergy shavery. For such works are all singular,
   private wealth and commodity. We of the clergy had too much; but that is
   taken away, and now we have too little. But for mine own part I have no
   cause to complain, for I thank God and the king, I have sufficient; and God
   is my judge, I came not to crave of any man any thing but I. know them that
   have too little. There lieth a great matter by these appropriations: great
   reformation is to be had in them. I know where is a great market-town, with
   divers hamlets and inhabitants, where do rise yearly of their labours to the
   value of fifty pound, and the vicar that serveth, being so great a cure,
   hath but twelve or fourteen marks by year; so that of this pension he is not
   able to buy him books, nor give his neighbour drink; all the great gain
   goeth another way.

   My father was a yeoman, and had no lands of his own, only he had a farm of
   three or four pound by year at the uttermost, and hereupon he tilled so much
   as kept half a dozen men. He had walk for a hundred sheep; and my mother
   milked thirty kine. He was able, and did find the king a harness, with
   himself and his horse, while he came to the place that he should receive the
   king’s wages. I can remember that I buckled his harness when he went unto
   Blackheath field. [44] He kept me to school, or else I had not been able to
   have preached before the king’s majesty now. He married my sisters with five
   pound, or twenty nobles apiece; so that he brought them up is godliness and
   fear of God. He kept hospitality for his poor neighbours, and some alms he
   gave to the poor. And all this he did of the said farm, where he that now
   hath it payeth sixteen pound by year, or more, and is not able to do any
   thing for his prince, for himself, nor for his children, or give a cup of
   drink to the poor.

   Thus all the enhancing and rearing goeth to your private commodity and
   wealth. So that where ye had a single too much, you have that; and since the
   same, ye have enhanced the rent, and so have increased another too much: so
   now ye have double too much, which is too too much. But let the preacher
   preach till his tongue be worn to the stumps, nothing is amended. We have
   good statutes made for the commonwealth, as touching commoners and
   inclosers; many meetings and sessions; but in the end of the matter these
   cometh nothing forth. Well, well, this is one thing I will say unto you:
   from whence it cometh I know, even from the devil. I know his intent in it.
   For if ye bring it to pass that the yeomanry be not able to put their sons
   to school, (as indeed universities do wonderously decay already,) and that
   they be not able to marry their daughters to the avoiding of whoredom; I
   say, ye pluck salvation from the people, and utterly destroy the realm. For
   by yeoman’s sons the faith of Christ is and hath been maintained chiefly. Is
   this realm taught by rich men’s sons? No, no; read the chronicles: ye shall
   find sometime noblemen’s sons which have been unpreaching bishops and
   prelates, but ye shall find none of them learned men. But verily they that
   should look to the redress of these things be the greatest against them. In
   this realm are a great many folks, and amongst many I know but one of tender
   zeal, who at the motion of his poor tenants hath let down his lands to the
   old rents for their relief. For God’s love let not him be a phenix, let him
   not be alone, let him not be an hermit closed in a wall; some good man
   follow him, and do as he giveth example.

   Surveyors there be, that greedily gorge up their covetous goods;
   hand-makers, I mean: honest men I touch not; but all such as survey, they
   make up their mouths, but the commons be utterly undone by them; whose
   bitter cry ascending up to the ears of the God of Sabaoth, the greedy pit of
   hell-burning fire, without great repentance, doth tarry and look for them. A
   redress God grant! For surely, surely, but that two things do comfort me, I
   would despair of redress in these matters. One is, that the king’s majesty,
   when he cometh to age, will see a redress of these things so out of frame;
   giving example by letting down his own lands first, and then enjoin his
   subjects to follow him. The second hope I have, is, I believe that the
   general accounting day is at hand, the dreadful day of judgment, I mean,
   which shall make an end of all these calamities and miseries. For, as the
   scriptures be, Cum dixerint, Pax, pax, “When they shall say, Peace,
   peace,” Omnia tuta, “All things are sure;” then is the day at hand: a merry
   day, I say, for all such as do in this world study to serve and please God,
   and continue in his faith, fear, and love; and a dreadful horrible day for
   those that decline from God, walking in their own ways; to whom, as it is
   written in the twenty-fifth of Matthew, it is said, Ite, maledicti, in ignem
   aeternum, “Go, ye cursed, into everlasting punishment, where shall be
   wailing and gnashing of teeth.” But unto the other he shall say, Venite,
   benedicti, “Come, ye blessed children of my Father, possess the kingdom
   prepared for you from the beginning of the world:” of the which God make us
   all partakers! Amen.
     _________________________________________________________________

   [43] The office now called Lord Chamberlain.

   [44] Where the Cornish rebels were defeated in 1497.
     _________________________________________________________________

The Second Sermon of Master Hugh Latimer, which he preached before the King’s
Majesty, within his Grace’s Palace at Westminster, the fifteenth day of March,
1549.

   TO THE READER

   Even as in times past all men which were honestly bent to the promoting of
   virtue and learning, found means that the works of worthy orators, of famous
   and renowned philosophers, should be, by the benefit of publishing, redeemed
   from the tyranny of oblivion to the great and high profit of countries, of
   commonwealths, of empires, and of assemblies of men: likewise ought we to
   fetch our precedent from those men, and suffer no worthy monument to perish
   whereby any good may grow, either to the more godly administration of
   political and civil affairs, or else to the better establishment of
   christian judgment. Numa Pompilius (who was inaugured and created king of
   the Romans next after Romulus) was far more careful and busier in grounding
   of idolatrous religion (as upon rites, ceremonies, sacrifices and
   superstitions) than we are in the promoting of christian religion, to the
   advancement of the glory due to the omnipotent Majesty of God himself, who
   hath revealed and uttered his word unto us by his prophets, and last of all
   by his only-begotten Son Jesus Christ; whereby he hath confirmed our
   consciences in a more perfect certainty of the truth than ever they were
   before. This Numa instituted an archbishop for the preserving of the
   Commentaries containing the solemnities of their religion, with many other
   appendices united to the office of the high bishop. What do we? We have
   suppressed. We have wrestled with fire and sword, not only to deface the
   writings of such learned men as have painfully travailed to publish God’s
   word, but also we have stirred every stone, and sought all devilish devices
   to detain the same word of God itself from his people. May not we, and not
   unworthily, be accounted far under the ethnicks, who wrought only by natural
   motion and anticipations, without breathing and inspiring of the Holy Ghost,
   if we would not, I mean, not be equal to them, but be far more zealous in
   promoting good learning and religion than ever they were? They, when they
   had such noble and worthy clerks as Socrates, Plato, and Aristotle, in all
   diligence caused the fruits of these most rare and profound wits to be
   preserved for their posterity, that the eyes of all generations might enjoy
   the fruition and use of them; thinking that such wonderful virtues should
   not be buried in the same grave that their bodies were. After so manifold
   and dangerous shipwrecks of religion, as in our times we may well remember,
   whereas the ambitious and blind prelates (some of wily wilfulness, some of
   gross ignorance) ruleth the stern, and have evermore blemished the true
   knowledge of God’s word, and did their endeavour to obscure the same with
   their politic and decent ceremonies, and trumpery of superstitions; how oft
   hath religion been tossed on the stormy surges and dangerous rocks of the
   Romish seas! How oft hath it been in such a desperate state, that the true
   ministers have been enforced, as you would say, to weigh anchor, the
   tackling of the ship being broken, and, destitute of all other help and
   succours, to give over the ruling of the ship to God himself; who is only
   able to save, when all the world by man’s reason judgeth it past cure! Such,
   O Lord, is thy mercy and ineffable power! What christian heart, that
   favoureth the glory of God, did not even lament and bewail the state of
   religion, and thought verily the utter ruin of Christ’s church to be at
   hand, seeing the late martyrdom of those that suffered? Yet didst thou,
   Lord, stir up thousands out of their ashes; and what was done of a popish
   policy to suppress and keep under the truth, that, of all other, did most
   set forth the same. Thou hast delivered Daniel out of the den of lions, and
   he hath set forth thy word abroad. But now, countrymen, whom God hath
   blessed by delivering you from the tyranny of the lions and her whelps,
   which went through the whole realm sucking the innocent blood, how
   unthankful are you to God, so greatly neglecting so special a benefit;
   falling into such a looseness of lascivious living, as the like hath never
   been heard of heretofore! Even as ye are grown to a perfection in knowledge,
   so are ye come to a perfection in all mischief. The heathen, which had no
   other guide but the law of nature graven in the tables of their heart, were
   never so poisoned with the contagion of most horrible heresies, as some of
   us Christians which are not ashamed to brag and boast of the Spirit. But it
   is a fanatic spirit, a brain-sick spirit, a seditious and a malignant
   spirit. Christ breathe his Spirit upon you, that ye may read the scripture
   with all humbleness and reverence, to fetch from thence comfort for your
   wounded consciences, not to make that lively fountain of life to serve for
   the feeding of your idle brains, to dispute more subtilly thereby; or else,
   by misunderstanding of the same, to conceive pernicious anabaptistical
   opinions! Remember that the servant which knoweth his master’s will, and
   doeth it not, shall be beaten with many stripes. God is a good God, a
   merciful God, a father, which beareth much with our crooked nature and
   unchristian behaviour, and very slow to revenge this blasphemy, this
   maintenance of so many unscriptural opinions, these babblings and schismatic
   contentions, wherein a great pack of us delight, and repose our glory;
   although, as fondly as erroneously, to the great slander of the
   godly-learned, and also to the hinderance of the good success and free
   passage of the word of God. But as truly as God is God, if we repent not
   shortly, his plagues and vengeance are not far off; his indignation and
   wrath shall be poured from heaven upon our ungodliness. He is long coming,
   but when he comes he will pay home; and, as Lactantius saith, recompense his
   long-sufferance with more grievous punishments. The world and the devil hath
   so bewitched us, that we in our deeds, I fear me, too many of us, deny God
   to be God, whatsoever we pittle-pattle with our tongues. God’s word must not
   be talked of only, for that is not enough, it must be expressed. Then must
   we as well live the word as talk the word; or else, if good life do not
   ensue and follow upon our reasoning, to the example of others, we might as
   well spend that time in reading of profane histories, of Cantorburye tales,
   or a fit of Robyn Hode. Let us join good life with our reading, and yet all
   will be too little. Remember, that the world and all that is in it is mere
   vanity, and shall have an end. Thou, I say, that thus abuseth the gift of
   God’s holy word, and the graciousness of the king’s majesty, which hath
   licensed thee to read the same for the comfort of thine own soul, for the
   instruction of thy family, the education of thy children, and edifying of
   thy neighbour; thou that art so gorgeously apparelled, and feedeth thy
   corruptible carcase so daintily; thou that purchasest so fast, to the utter
   undoing of the poor, consider whereof thou camest, and whereunto thou shalt
   return. Where is then all thy pomp? Where is all thy ruff of thy
   gloriousness become? What will thou say for thyself in that horrible day of
   judgment, where thou shalt stand naked before God, where the tables of thine
   own conscience shall be opened, and laid before thine eyes to accuse thee?
   Thou which raisest the rents so greedily, as though thou shouldst never have
   enough. Thy judgment is, through miserable mammon, so captivate and blind,
   that thou canst not tell when thou hast enough, or what is enough. Truly a
   little is too much for him that knoweth not how to use much well. Therefore
   learn first the use of money and riches, and some other honester means to
   attain them, that this thine insatiable covetousness and unlawful desiring
   of other men’s goods may be reduced to some reasonable measure, and that it
   do not exceed the limits or compass of honesty, and the bonds of brotherly
   love; lest God, before whom thou shalt appear one day to render a strait
   account for the deeds done in the flesh, burden and charge thee with the
   unmerciful handling of thy tenant, but yet notwithstanding thy brother, whom
   with new incomes, fines, enhancing of rents, and such like unreasonable
   exactions, thou pillest, pollest, and miserably oppressest. When that
   terrible day shall once come, a little of God’s mercy will be worth a mass
   or a whole heap of thy money. There thy wicked mammon, whom thou servest
   like a slave, can purchase thee no mercy. There thy money, so gleaned and
   gathered of thee and thine, to the impoverishment of many to make thee only
   rich, cannot prevail thee, nor yet redeem thy cause before that just and
   severe judge, which then and there will render to thee the selfsame measure
   which thou measurest to other men. What did we speak of prevailing, or
   redeeming of thy cause with money? Nay, then thy money and the rest of thy
   gold shall be a witness against thee, and shall eat thy flesh as the fire.
   How frantic and foolish might all wise men well judge and deem him to be,
   which against the day of his arraignment, when he should stand upon the
   trial of death and life, would busy himself, his folks, and his friends, to
   prepare and get many witnesses against him, to cast him away by their
   evidence and witness, and to provide such men as should be the only cause of
   his death! Even so frantic, so foolish art thou, which both toil, travail,
   and turmoil so earnestly and busily about the getting of goods and riches,
   before thou hast well learned and take; forth of the lesson of well using
   the same. Howbeit, truly I doubt much of the well using of that which was
   never well nor truly gotten. Learn, therefore, first to know what is enough;
   for the wise man saith, “It is better to have a little with the fear of the
   Lord, than great and unsatiable riches.” Sophony saith, “Their gold shall
   not be able to deliver them in the day of the Lord’s wrath.” “Let your
   conversation be without covetousness, and be content with what ye have
   already.” “Godliness is great riches, if a man be content with such as God
   sends. For we brought nothing into this world, neither shall we carry
   anything out. When we have food and raiment, let us therewith be content.”
   Behold, the schoolmaster Paul teaches thee here a good lesson. Here thou
   mayest learn well enough to know what is enough. But lest thou shouldest
   fear at any time the want or lack of this enough, hear farther the rest of
   the lesson; for God verily saith, “The Lord is mine helper, I will not fear
   what man doeth to me.” If the revenues and yearly rents of thy patrimony and
   lands be not enough nor sufficient for thy finding, and will not suffice thy
   charges, then moderate thy expenses; borrow of thy two next neighbours, that
   is to say, of thy back and thy belly. Learn to eat within the tether. Pull
   down thy sail: say, “Down, proud heart.” Maintain no greater port than thou
   art able to bear out and support of thine own provision. Put thy hand no
   farther than thy sleeve will reach. Cut thy cloth after thy measure. Keep
   thy house after thy spending. Thou must not pill and poll thy tenant, that
   thou mayest have, as they say, Unde, and that thy never enough, to ruffle it
   out in a riotous ruff, and a prodigal, dissolute, and licentious living. We
   read in the scriptures, “Give to every man his duty; tribute to whom tribute
   is due; custom to whom custom is due; fear to whom fear belongeth; honour to
   whom honour pertaineth.” But we find not there, nor elsewhere, “fines to
   whom fines, incomes to whom incomes.” Paul was not acquainted with none of
   these terms. Belike they were not used and come up in his time, or else he
   would have made mention of them. Yet, notwithstanding, we deny not but these
   reasonably required, and upon honest covenants and contracts, are the more
   tolerable; and so used, so may be permitted. But the covenants and contracts
   we remit to the godly wisdom of the high magistrates, who we pray God may
   take such order and direction in this, and all other, that the common people
   may be relieved and eased of many importable charges and injuries, which
   many of them, contrary to all equity and right, sustain. But wo worth this
   covetousness, not without skill called the root of all evil! If covetousness
   were not, we think many things amiss would shortly be redressed. She is a
   mighty matron, a lady of great power. She hath retained more servants than
   any lady hath in England. But mark how well, in fine, she hath rewarded her
   servants, and learn to be wise by another man’s harm. Achan, by the
   commandment of God, was stoned to death, because he took of the
   excommunicate goods. Saul, moved by covetousness, disobeyed God’s word,
   preserving the king Agag, and a parcel of the fattest of the cattle, and
   lost his kingdom thereby. Gehize was stricken with leprosy, and all his
   posterity, because he took money and raiment of Naaman. The rich and
   unmerciful glutton, who fared well and daintily every day, was buried in
   hell; and there he taketh now such fare as the devil himself doth. Woe be to
   you that join house to house, and field to field! Shall ye alone inhabit the
   earth? Let these terrible examples suffice at this present to teach and
   admonish the enhancer of rents; the unreasonable exactor, and greedy
   requirer of fines and incomes; the covetous leasemonger; the devourer of
   towns and countries, as M. Latimer termeth them rightly. If these
   scriptures, which they may read in these godly sermons, do not pierce their
   stony hearts, we fear more will not serve. The Lord be merciful to them! But
   now the wicked judge, which corrupteth justice for bribes, here he may learn
   also the lesson that Moses taught long before this time, “Ye magistrates and
   judges in the commonwealth of Israel, be no acceptors of persons, neither be
   desirous of gifts; for they make wise men blind, and change the mind of the
   righteous.” “In judgment be merciful to the fatherless, as a father, and be
   instead of an husband unto their mother.” “The ungodly taketh gifts out of
   the bosom to wrest the ways of judgment.” “Let him that rules be
   diligent,” saith Paul. What meaneth he by this term ‘diligent’? He requires
   no such diligence as the most part of our lucrative lawyers do use, in
   deferring and prolonging of matters and actions from term to term, and in
   the tracting of time in the same; where, perchance, the title or right of
   the matter might have come to light, and been tried long before, if the
   lawyers and judges would have used such diligence as Paul would have them to
   do. But what care the lawyers for Paul? Paul was but a madman of law to
   controul them for their diligence. Paul, yea, and Peter too, had more skill
   in mending an old net, and in clouting an old tent, than to teach lawyers
   what diligence they should use in the expedition of matters. Why, but be not
   lawyers diligent? say ye. Yea, truly are they; about their own profit there
   are no more diligent men, nor busier persons in all England. They trudge, in
   the term time, to and fro. They apply the world hard. They foreslow [45] no
   time. They follow assizes and sessions, leets, law-days, and hundreds. They
   should serve the king, but they serve themselves. And how they use, nay
   rather abuse their office in the same, some good man will tell them thereof.
   We lack a few more Latimers; a few more such preachers. Such plain Pasquyls
   we pray God provide for us, as will keep nothing back. Of the which sort and
   number we may most worthily reckon this faithful minister of God, and
   constant preacher of his word, Master Hugh Latimer; which, by his
   perseverance and stedfastness in the truth, hath stablished this wavering
   world. He hath been tost for the truth’s sake, and tried in the storm of
   persecution, as gold in the furnace. He is one whom, as well for his
   learned, sound, and catholic judgment in the knowledge of God’s word, as for
   his integrity and example of Christian conversation, all we, and especially
   ministers and prelates, ought to set before our eyes, as a principal patron
   to imitate and follow; desiring God, who hath stirred up in him the bold
   spirit of Helias, may daily more and more augment the same in him, and may
   also provide many such preaching prelates; which both so well could, and so
   willingly would, frankly utter the truth, to the extolling of virtue, to the
   reward of well-doers, the suppressing of vice, the abolishment of all
   papistry. It is our part, therefore, to pray diligently for his continual
   health, and that he may live long among us in a flourishing old age; and
   not, as some ingrate and inhuman persons, to malign and deprave him, for
   that he so frankly and liberally taxed, perstringed, and openly rebuked
   before the king’s majesty the peculiar faults of certain of his auditors:
   but it is our part rather thankfully to accept in good part, take his godly
   advertisement; unless we be minded to prefer our mucky money, and false
   felicity, before the joys of heaven; or else believe, as the Epicures do,
   that after this life there is neither hell nor heaven. Receive thankfully,
   gentle reader, these sermons, faithfully collected without any sinister
   suspicion of any thing in the same being added or adempt.

   The XXI day of June.

THE SERMON

   Quaecunque scripta sunt, ad nostram doctrinam, &c. — Romans xv. 4.

   All things that are written in God’s book, in the holy bible, they were
   written before our time, but yet to continue from age to age, as long as the
   world doth stand.

   In this book is contained doctrine for all estates, even for kings. A king
   herein may learn how to guide himself. I told you in my last sermon much of
   the duty of a king, and there is one place behind yet, and it followeth in
   the text: Postquam autem sederit in solio regni sui, &c.; “And when the king
   is set in the seat of his kingdom, he shall write him out a book, and take a
   copy of the priests or Levites.” He shall have a book with him, and why? “To
   read in it all the days of his life, to learn to fear God, and learn his
   laws,” and other things, as it followeth in the text with the appurtenances,
   and hangings on, “that he turn not from God, neither to the right hand, nor
   to the left.” And wherefore shall he do this? “That he may live long, he and
   his children.”

   Hitherto goeth the text. That I may declare this the better, to the edifying
   of your souls and the glory of God, I shall desire you to pray, &c.

   Et postquam, &c., “And when the king is set in the seat of his kingdom,
   &c.”

   Before I enter into this place, right honourable audience, to furnish it
   accordingly, which by the grace of God I shall do at leisure, I would repeat
   the place I was in last, and furnish it with an history or two, which I left
   out in my last sermon. I was in a matter concerning the sturdiness of the
   Jews, a froward and stiff-necked kind of people, much like our Englishmen
   now-a-days, that in the minority of a king take upon them to break laws, and
   to go by-ways. For when God had promised them a king, when it came to the
   point they refused him. These men walked by-walks; and the saying is, “Many
   by-walkers, many balks:” many balks, much stumbling; and where much
   stumbling is, there is sometimes a fall: howbeit there were some good
   walkers among them, that walked in the king’s highway ordinarily, uprightly,
   plain Dunstable way [46] ; and for this purpose I would shew you an history
   which is written in the third of the Kings.

   King David being in his childhood, an old man in his second childhood, (for
   all old men are twice children, as the proverb is, Senex bis puer, “an old
   man twice a child”) it happened with him, as it doth oftentimes, when wicked
   men of a king’s childhood take occasion of evil.

   This king David being weak of nature, and impotent, insomuch that when he
   was covered with clothes, he could take no heat, was counselled of his
   servants to take a fair young maid to nourish him, and to keep him warm in
   his body: I suppose she was his wife. Howbeit he had no bodily company with
   her, and well she might be his wife. For though the scripture doth say, Non
   cognovit eam, “He knew her not,” he had no carnal copulation with her, yet
   it saith not, Non duxit eam uxorem, “He married her not.” And I cannot think
   that king David would have her to warm his bosom in bed, except she had been
   his wife; having a dispensation of God to have as many wives as he would for
   God had dispensed with them to have many wives. Well, what happened to king
   David in his childhood by the child of the devil? Ye shall hear: king David
   had a proud son, whose name was Adonias, a man full of ambition, desirous of
   honour, always climbing, climbing. Now whilst the time was of his father’s
   childhood, he would depose his father, not knowing of his father’s mind,
   saying, Ego regnabo, “I will reign, I will be king.” He was a
   stout-stomached child, a by-walker, of an ambitious mind: he would not
   consent to his father’s friends, but got him a chariot, and men to run
   before it, and divers other adherents to help him forward; worldly-wise men,
   such as had been before of his father’s counsel; great men in the world, and
   some, no doubt of it, came of good-will, thinking no harm; for they would
   not think that he did it without his father’s will, having such great men to
   set him forth; for every man cannot have access at all times to the king, to
   know his pleasure. Well, algates [47] he would be king. He makes a great
   feast, and thereto he called Joab, the ring-leader of his father’s army; a
   worldly-wise man; a by-walker, that would not walk the king’s high-way; and
   one Abiathar, the high priest; for it is marvel if any mischief be in hand,
   if a priest, be not at some end of it. They took him as king, and cried,
   Vivat rex Adonias; “God save king Adonias.” David suffered all this, and let
   him alone; for he was in his childhood, a bedrid man.

   But see how God ordered the matter. Nathan the prophet, and Sadoc a priest,
   and Banaiah, and the Chrethites and Phelethites, the king’s guard, they were
   not called to the feast. These were good men, and would not walk by-ways
   therefore it was folly to break the matter to them; they were not called to
   counsel. Therefore Nathan, when he heard of this, he cometh to Bethsabe,
   Salomon’s mother, and saith, “Hear ye not how Adonias the son of Ageth
   reigneth king, David not knowing?” And he bade her put the king in mind of
   his oath that he swore, that her son Salomon should be king after him. This
   was wise counsel, according to the proverb, Qui vadit plane, vadit sane: “He
   that walketh in the high plain way, walketh safely.”

   Upon this she went and brake the matter to David, and desired him to shew
   who should reign after him in Heirusalem; adding that if Adonias were king,
   she and her son, after his death, should be destroyed; saying, Nos erimus
   peccatores, “We shall be sinners, we shall be taken for traitors: for though
   we meant no harm, but walked uprightly, yet because we went not the by-way
   with him, he being in authority will destroy us.” And by and by cometh in
   Nathan, and taketh her tale by the end, and sheweth him how Adonias was
   saluted king; and that he had bid to dinner the king’s servants, all saving
   him, and Sadoc, and Benaiah, and all his brethren the king’s sons, save
   Salomon.

   King David remembering himself, swore, “As sure as God liveth, Salomon my
   son shall reign after me;” and by and by commanded Nathan and Sadoc, and his
   guard, the Cherites and Phelethites, to take Salomon his son, and set him
   upon his mule, and anoint him king. And so they did, crying, Vivat Salomon
   Rex. Thus was Salomon throned, by the advice and will of his father: and
   though he were a child, yet was his will to be obeyed and fulfilled, and
   they ought to have known his pleasure.

   Whilst this was a doing, there was such a joy and outcry of the people for
   their new king, and blowing of trumpets, that Joab and the other company
   being in their jollity, and keeping good cheer, heard it, and suddenly
   asked, “What is this ado?” And when they perceived, that Salomon, by the
   advice of his father, was anointed king, by and by there was all whisht: all
   their good cheer was done; and all that were with Adonias went away, and let
   him reign alone, if he would. And why? He walked a by-way, and God would not
   prosper it.

   God will not work with private authority, nor with any thing done
   inordinately. When Adonias saw this, that he was left alone, he took
   sanctuary, and held by the horns of the altar; and sware that he would not
   depart thence till Salomon would swear that he should not lose his life.

   Here is to be noted the notable sentence and great mercy of king Salomon.
   “Let him,” saith he, “order himself like a quiet man, and there shall not
   one hair fall from his head: Sed si inventum fuerit malum in eo, “But if
   there shall be any evil found in him, if he hath gone about any mischief, he
   shall die for it.” Upon this he was brought unto Salomon; and as the book
   saith, he did homage unto him. And Salomon said unto him: Vade in domum
   tuam, “Get thee into thy house:” belike he meant to ward, and there to see
   his wearing: as if he should say, “Shew thyself without gall of ambition, to
   be a quiet subject, and I will pardon thee for this time: but I will see the
   wearing of thee.” Here we may see the wonderful great mercy of Salomon: for
   this notorious treason that Adonias had committed, it was a plain matter,
   for he suffered himself to be called king; it hung not of vehement suspicion
   or conjecture, nor sequel, or consequent; yet notwithstanding Salomon for
   that present forgave him, saying, “I will not forget it utterly, but I will
   keep it in suspense, I will take no advantage of thee at this time.” This
   Adonias and Absolon were brethren, and came both of a strange mother; and
   Absolon likewise was a traitor, and made an insurrection against his father.
   Beware therefore these mothers; and let kings take heed how they marry, in
   what houses, in what faith. For strange bringing up bringeth strange
   manners.

   Now giveth David an exhortation to Salomon, and teacheth him the duty of a
   king; and giveth him a lesson, as it followeth at large in the book, and he
   that list to read it, may see it there at full. But what doth Adonias all
   this while? He must yet climb again: the gall of ambition was not out of his
   heart: he will now marry Abisaac, the young queen that warmed king David’s
   bosom, as I told you; and cometh me to Bethsabe, desiring her to be a mean
   to Salomon her son that he might obtain his purpose; and bringeth me out a
   couple of lies at a clap; and committeth me two unlawful acts. For first he
   would have been king without his father’s consent, and now he will marry his
   father’s wife. And the two lies are these: first, said he to Bethsabe, “Thou
   knowest that the kingdom belongeth unto me, for I am the elder; the kingdom
   was mine.” He lied falsely; it was none of his. Then said he, “All the eyes
   of Israel were cast upon me:” that is to say, all Israel consented to it.
   And there he lied falsely; for Nathan, Sadoc and other wise men, never
   agreed to it. Here was a great enterprise of Adonias; he will be climbing
   still. Well; Bethsabe went at his request to her son Salomon, and asked a
   boon, and he granted her whatsoever she did ask. Notwithstanding he brake
   his promise afterward, and that right well; for all promises are not to be
   kept, specially if they be against the word of God, or not standing with a
   common profit. And therefore as soon as Salomon heard that Adonias would
   have married the young queen Abishaac: “Nay, then let him be king too,” said
   he: “I perceive now that he is a naughty man, a proud-hearted fellow; the
   gall of ambition is not yet out of his heart:” and so commanded him to be
   put to death. Thus was Adonias put to execution, whereas if he had kept his
   house, and not broken his injunction, he might have lived still. Abiathar,
   what became of him? The king, because he had served his father before him,
   would not put him to death, but made him as it were a quondam. “Because thou
   hast been with my father,” said he, “and didst carry the ark before him, I
   will not kill thee. But I will promise thee, thou shalt never minister any
   more; vade in agrum tuum, get thee to thy land, and live there.” A great
   matter of pity and compassion! So God grant us all such mercy!

   And here was the end of Elie’s stock, according to the promise and
   threatening of God. As for the Phelethites, we do not read that they were
   punished. Marry, Shimei transgressed his injunction; for he kept not his
   house, but went out of Jerusalem to seek two servants of his, that had run
   from him; and when it came to Salomon’s ear, it cost him his life.

   I have ript the matter now to the pill, and have told you of plain-walkers,
   and of by-walkers; and how a king in his childhood is a king, as well as in
   any other age. We read in scripture of such as were but twelve or eight
   years old, and yet the word of the Holy Ghost called them kings, saying:
   Coepit regnare, “He began to reign” or he began to be king. Here is of
   by-walkers. This history would be remembered: the proverb is, Felix quem
   faciunt aliena pericula cautum; “Happy is he that can beware by another
   man’s jeopardy.” For if we offend not as other do, it is not our own
   deserts. If we fall not, it is God’s preservation. We are all offenders: for
   either we may do, or have done, or shall do, (except God preserve us,) as
   evil as the worst of them. I pray God we may all amend and repent! But we
   will all amend now, I trust. We must needs amend our lives every man. The
   holy communion is at hand, and we may not receive it unworthily.

   Well, to return to my history. King David, I say, was a king in his second
   childhood. And so young kings, though they be children, yet are they kings
   notwithstanding. And though it be written in scripture, Vae tibi, O terra,
   ubi puer est rex, “Wo to thee, O land, where the king is a child;” it
   followeth in another place, Beata terra ubi rex nobilis, “Blessed is the
   land where there is a noble king;” where kings be no banqueters, no players;
   and where they spend not their time in hawking and hunting. And when had the
   king’s majesty a council, that took more pain both night and day for the
   setting forth of God’s word, and profit of the commonwealth? And yet there
   be some wicked people that will say, “Tush, this gear will not tarry: it is
   but my lord Protector’s and my lord of Canterbury’s doing: the king is a
   child, and he knoweth not of it.” Jesu mercy! How like are we Englishmen to
   the Jews, ever stubborn, stiff-necked, and walking in by-ways! Yea, I think
   no Jew would at any time say, “This gear will not tarry.” I never heard nor
   read at any time that they said, “These laws were made in such a king’s
   days, when he was but a child; let us alter them.” O Lord, what pity is
   this, that we should be worse than the Jews!

   “Blessed be the land,” saith the word of God, “where the king is noble.”
   What people are they that say, “The king is but a child?” Have we not a
   noble king? Was there ever king so noble; so godly; brought up with so noble
   counsellors; so excellent and well learned schoolmasters? I will tell you
   this, and I speak it even as I think: his Majesty hath more godly wit and
   understanding, more learning and knowledge at this age, than twenty of his
   progenitors, that I could name, had at any time of their life.

   I told you in my last sermon of ministers, of the king’s people; and had
   occasion to shew you how few noblemen were good preachers; and I left out an
   history then, which I will now tell you.

   There was a bishop of Winchester in king Henry the Sixth’s days, which king
   was but a child; and yet there were many good acts made in his childhood,
   and I do not read that they were broken. This bishop was a great man born,
   and did bear such a stroke, that he was able to shoulder the lord Protector.
   Well, it chanced that the lord Protector and he fell out; and the bishop
   would bear nothing at all with him, but played me the satrapa, so that the
   regent of France was fain to be sent for from beyond the seas, to set them
   at one, and go between them: for the bishop was as able and ready to buckle
   with the lord Protector, as he was with him.

   Was not this a good prelate? He should have been at home preaching in his
   diocese with a wanniaunt. [48] ?

   This Protector was so noble and godly a man, that he was called of every man
   the good duke Humphrey. He kept such a house as never was kept since in
   England; without any enhancing of rents, I warrant you, or any such matter.
   And the bishop for standing so stiffly by the matter, and bearing up the
   order of our mother the holy church, was made a cardinal at Calais; and
   thither the bishop of Rome sent him a cardinal’s hat. He should have had a
   Tyburn tippet, a half-penny halter, and all such proud prelates. These
   Romish hats never brought good into England.

   Upon this the bishop goeth me to the queen Margaret, the king’s wife, a
   proud woman, and a stout; and persuaded her, that if the duke were in such
   authority still, and lived, the people would honour him more than they did
   the king; and the king should not be set by: and so between them, I cannot
   tell how it came to pass, but at St Edmundsbury, in a parliament, the good
   duke Humphrey was smothered.

   But now to return to my text, and to make further rehearsal of the same, the
   matter beginneth thus: Et postquam sederit rex, “And when the king is set in
   the seat of his kingdom” — What shall he do? Shall he dance and dally;
   banquet, hawk, and hunt? No, forsooth, sir. For as God set an order in the
   king’s stable, as I told you in my last sermon, so will he appoint what
   pastime a king shall have. What must he do then? He must be a student, he
   must write God’s book himself; not thinking, because he is a king, he hath
   licence to do what he will, as these worldly flatterers are wont to say:
   “Yea, trouble not yourself, sir, ye may hawk and hunt, and take your
   pleasure. As for the guiding of your kingdom and people, let us alone with
   it.”

   These flattering claw-backs are original roots of all mischief; and yet a
   king may take his pastime in hawking or hunting, or such like pleasures. But
   he must use them for recreation, when he is weary of weighty affairs, that
   he may return to them the more lusty: and this is called pastime with good
   company. “He must write out a book himself.” He speaketh of writing, because
   printing was not used at that time. And shall the king write it out himself?
   He meaneth, he shall see it written, and rather than he should be without
   it, write it himself. Jesus mercy! is God so chary with a king, to have him
   well brought up and instructed? Yea, forsooth: for if the king be well
   ordered, the realm is well ordered.

   Where shall he have a copy of this book? Of the Levites. And why? Because it
   shall be a true copy, not falsified. Moses left the book in an old chest,
   and the Levites had it in keeping. And because there should be no error, no
   addition, nor taking away from it, he biddeth him fetch the copy of the
   Levites.

   And was not here a great miracle of God, how this book was preserved? It had
   lain hid many years, and the Jews knew not of it. Therefore at length, when
   they had found it, and knew it, they lamented for their ignorance that had
   so long been without it, and rent their clothes, repenting their
   unfaithfulness. And the holy bible, God’s book, that we have among us, it
   hath been preserved hitherto by wonderful miracle of God, though the keepers
   of it were never so malicious. First, ever since the bishop of Rome was
   first in authority, they have gone about to destroy it; but God worketh
   wonderfully; he hath preserved it, maugre their beards; and yet are we
   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 marveled that I would not consent
   to such traditions as were then set out. And I answered him, that I would be
   ruled by God’s book, and rather than I would dissent one jot from it, I
   would be torn with wild horses. And I chanced in our communication to name
   the Lord’s Supper. “Tush,” saith the bishop, “what do ye call the Lord’s
   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. “Why,” said
   the bishop, “cannot we, without scriptures, order the people? How did they
   before the scripture was first written and copied out?” But God knoweth,
   full ill, yet would they have ordered them; for seeing that having it, they
   have deceived us, in what case should we have been now without it? But
   thanks be to God, that by so wonderful a miracle he hath preserved the book
   still.

   It followeth in the text: Habebit secum, “He shall have it with him:” in his
   progress, he must have a man to carry it, that when he is hawking and
   hunting, or in any pastime, he may always commune with them of it. He shall
   read in it, not once a year, for a time, or for his recreation when he is
   weary of hawking and hunting, but cunctis deibus vitae suae, “all the days
   of his life.” Where are those worldlings now? These bladder-puffed-up wily
   men? Wo worth them that ever they were about any king! But how shall he read
   this book? As the Homilies are read. Some call them homelies, and indeed so
   they may be well called, for they are homely handled. For though the priest
   read them never so well, yet if the parish like them not, there is such
   talking and babbling in the church that nothing can be heard; and if the
   parish be good and the priest naught, he will so hack it and chop it, that
   it were as good for them to be without it, for any word that shall be
   understood. And yet (the more pity) this is suffered of your Grace’s
   bishops, in their dioceses, unpunished. But I will be a suiter to your
   grace, that ye will give your bishops charge ere they go home, upon their
   allegiance, to look better to their flock, and to see your Majesty’s
   Injunctions better kept, and send your Visitors in their tails: and if they
   be found negligent or faulty in their duties, out with them. I require it in
   God’s behalf, make them quondams, all the pack of them. But peradventure ye
   will say, “Where shall we have any to put in their rooms?” Indeed I were a
   presumptuous fellow, to move your Grace to put them out, if there were not
   other to put in their places. But your Majesty hath divers of your
   chaplains, well learned men, and of good knowledge: and yet ye have some
   that be bad enough, hangers-on of the court; I mean not those. But if your
   Majesty’s chaplains, and my lord Protector’s, be not able to furnish their
   places, there is in this realm (thanks be to God!) a great sight of laymen,
   well learned in the scriptures, and of virtuous and godly conversations,
   better learned than a great sight of us of the clergy. I can name a number
   of them that are able, and would be glad, I dare say, to minister the
   function, if they be called to it. I move it of conscience to your Grace,
   let them be called to it orderly; let them have institution, and give them
   the names of the clergy. I mean not the name only, but let them do the
   function of a bishop, and live of the same: not as it is in many places,
   that one should have the name, and eight other the profit. For what an
   enormity is this in a christian realm, to serve in a civility, having the
   profit of a provostship, and a deanery, and a parsonage! But I 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 coeli, that I spake of in my last sermon. I
   will repeat it now again, desiring your Grace in God’s behalf, that ye will
   remember it. The Bishop of Rome had a scala coeli, but his was a mass
   matter. 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 upon the name of the Lord shall be saved.” 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 primo ad ultimum: take away preaching, take away
   salvation. But I fear one thing; and it is, lest for a safety of a little
   money, you will put in chantry priests to save their pensions. But I will
   tell you, Christ bought souls with his blood; and will ye sell them for gold
   or silver? I would not that ye should do with chantry priests, as ye did
   with the abbots, when abbeys were put down. For when their enormities were
   first read in the parliament-house, they were so great and abominable, that
   there was nothing but “down with them.” But within a while after, the same
   abbots were made bishops, as there be some of them yet alive, to save and
   redeem their pensions. O Lord! think ye that God is a fool, and seeth it
   not? and if he see it, will he not punish it? And so now for safety of
   money, I would not that ye should put in chantry priests. I speak not now
   against such chantry priests as are able to preach; but those that are not
   able. I will not have them put in; for if ye do this, ye shall answer for
   it.

   It is in the text, that a king ought to fear God: “he shall have the dread
   of God before his eyes.” Work not by worldly policy; for worldly policy
   feareth not God. Take heed of these claw-backs, these venomous people that
   will come to you, that will follow you like Gnathos and Parasites: if you
   follow them, you are out of your book. If it be not according to God’s word
   that they counsel you, do it not for any worldly policy; for then ye fear
   not God.

   It followeth in the text: Ut non elevetur cor ejus, “That he be not proud
   above his brethren.” A king must not be proud, for God might have made him a
   shepherd, when he made him a king, and done him no wrong. There be many
   examples of proud kings in scripture; as Pharao, that would not hear the
   message of God: Herod also, that put John Baptist to death, and would not
   hear him; he told him, that “it was not lawful for him to marry his
   brother’s wife”: Jeroboam also was a proud king. Another king there was that
   worshipped strange gods, and idols of those men whom he had overcome before
   in battle; and when a prophet told him of it, what said he? “Who made you
   one of my council?” These were proud kings: their examples are not to be
   followed.

   But wherefore shall a king “fear God, and turn neither to the right hand nor
   to the left?” Wherefore shall he do all this? Ut longo tempore regnet ipse
   et filii ejus, “That he may reign long time, he and his children.” Remember
   this, I beseech your Grace. and when these flatterers and flibbergibs
   another day shall come, and claw you by the back, and say, “Sir, trouble not
   yourself: what should you study? Why should you do this, or that?” your
   Grace may answer them thus and say: “What, sirrah? I perceive you are weary
   of us and our posterity. Doth not God say in such a place, that a king
   should write out a book of God’s law, and read it, learn to fear God, and
   why? That he and his might reign long. I perceive now thou art a traitor.”
   Tell him this tale once, and I warrant you he will come no more to you,
   neither he, nor any after such a sort. And thus shall your Grace drive these
   flatterers and claw-backs away.

   And I am afraid I have troubled you too long: therefore I will furnish the
   text with an history or two, and then I will leave you to God. Ye have heard
   how a king ought to pass the time. He must read the book of God; and it is
   not enough for him to read, but he must be acquainted with all scripture; he
   must study, and he must pray: and how shall he do both these? He may learn
   at Salomon. God spake unto Salomon when he was made a king, and bade him ask
   of him what he would, and he should have it. Make thy petition, said God,
   and thou shalt obtain. Now mark Salomon’s prayer. Domine, O Domine Deus,
   said he, “O Lord God, it is thou that hast caused me to reign, and hast set
   me in my father’s seat; for thou, God, only dost make kings.” Thus should
   kings praise God and thank God, as Salomon did. But what was his petition?
   Lord, said he, Da mihi cor docile. He asked “a docible heart, a wise heart,
   and wisdom to go in and to go out”: that is, to begin all mine affairs well,
   and to bring them to good effect and purpose, that I may learn to guide and
   govern my people.

   When he had made his petition, it pleased God well, that Salomon asked
   wisdom, and neither riches nor long life; and therefore God made him this
   answer: “Because thou hast chosen wisdom above all things, I will give it
   thee, and thou shalt be the wisest king that ever was before thee.” And so
   he was, and the wisest in all kinds of knowledge that ever was since. And
   though he did not ask riches, yet God gave him both riches and honour, more
   than ever any of his ancestors had. So your Grace must learn how to do, of
   Salomon. Ye must take your petition; now study, now pray. They must be yoked
   together; and this is called pastime with good company.

   Now when God had given Salomon wisdom, he sent him by and by occasion to
   occupy his wit. For God gave never a gift, but he sent occasion, at one time
   or another, to shew it to God’s glory. As, if he sent riches, he sendeth
   poor men to be helped with it. But now must men occupy their goods
   otherwise. They will not look on the poor; they must help their children,
   and purchase them more land than ever their grandfathers had before them.
   But I shall tell you what Christ said: “He that loveth his child better than
   me, is not worthy to be my disciple.” I cannot see how ye shall stand before
   God at the latter day, when this sentence shall be laid against you.

   But to return to my purpose: there were two poor women came before Salomon
   to complain. They were two harlots, and dwelled together in one house, and
   it chanced within two days they childed both. The one of these women by
   chance in the night had killed her child, and rose privily and went to the
   other woman, and took her live child away, and left her dead child in his
   place. Upon that they came both before Salomon to have the matter judged,
   whose the child was. And the one said, “It is my child:” “Nay,” saith the
   other, “it is my child:” “Nay,” saith the other, “it is mine.” So there was
   yea and nay between them, and they held up the matter with scolding after a
   woman-like fashion. At the length Salomon repeated their tale as a good
   judge ought to do, and said to the one woman: “Thou sayest the child is
   thine.” “Yea,” said she. “And thou sayest it is thine,” to the other. “Well,
   fetch me a sword,” said he; for there was no way now to try which was the
   true mother, but by natural inclination. And so he said to one of his
   servants, “Fetch me a sword, and divide the child between them.” When the
   mother of the child that accused the other heard him say so; “Nay, for
   God’s sake,” said she, “let her have the whole child, and kill it not.”
   “Nay,” quoth the other, “neither thine nor mine; but let it be divided.”
   Then said Salomon, “Give this woman the child; this is the mother of the
   child.” What came of this? Audivit omnes Israel, “When all Israel heard of
   this judgment, they feared the king.” It is wisdom and godly knowledge that
   causeth a king to be feared.

   One word note here for God’s sake, and I will trouble you no longer. Would
   Salomon, being so noble a king, hear two poor women? They were poor; for, as
   the scripture saith, they were together alone in a house; they had not so
   much as one servant between them both. Would king Salomon, 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, that cannot be heard. I must desire
   my lord Protector’s grace to hear me in this matter, that your Grace would
   hear poor men’s suits yourself. Put them to none other to hear, let them not
   be delayed. The saying is now, that money is heard every where; if he be
   rich, he shall soon have an end of his matter. Others are fain to go home
   with weeping tears, for any help they can obtain at any judge’s hand. Hear
   men’s suits yourself, I require you in God’s behalf, and put it not to the
   hearing of these velvet coats, these upskips. Now a man can scarce know them
   from an ancient knight of the country. I cannot go to my book, for poor
   folks come unto me, desiring me that I will speak that their matters may be
   heard. I trouble my lord of Canterbury; and being at his house, now and then
   I walk in the garden looking in my book, as I can do but little good at it.
   But something I must needs do to satisfy this place. I am no sooner in the
   garden, and have read awhile, but by and by cometh there some one or other
   knocking at the gate. Anon cometh my man, and saith: “Sir, there is one at
   the gate would speak with you.” When I come there, then is it some one or
   other that desireth me that I will speak that his matter might be heard; and
   that he hath lain this long at great costs and charges, and cannot once have
   his matter come to the hearing: but among all other, one specially moved me
   at this time to speak. This it is, sir. A gentlewoman came to me and told
   me, that a great man keepeth certain lands of hers from her, and will be her
   tenant in the spite of her teeth; and that in a whole twelvemonth she could
   not get but one day for the hearing of her matter; and the same day when the
   matter should be heard, the great man brought on his side a great sight of
   lawyers for his counsel, the gentlewoman had but one man of law; and the
   great man shakes him so, that he cannot tell what to do: so that when the
   matter came to the point, the judge was a mean to the gentlewoman, that she
   would let the great man have a quietness in her land.

   I beseech your grace that ye will look to these matters. Hear them yourself.
   View your judges, and hear poor men’s causes. And you, proud judges, hearken
   what God saith in his holy book: Audite illos, ita parvum ut magnum. “Hear
   them,” saith he, “the small as well as the great, the poor as well as the
   rich.” Regard no person, fear no man: why? Quia Domini judicium est, “The
   judgment is God’s.” Mark this saying, thou proud judge. The devil will bring
   this sentence at the day of doom. Hell will be full of these judges, if they
   repent not and amend. They are worse than the wicked judge that Christ
   speaketh of, that neither feared God, nor the world. There was a certain
   widow that was a suitor to a judge, and she met him in every corner of the
   street, crying, “I pray you hear me, I beseech you hear me, I ask nothing
   but right.” When the judge saw her so importunate, “Though I fear neither
   God,” saith he, “nor the world, yet because of her importunateness, I will
   great her request.” But our judges are worse than this judge was; for they
   will neither hear men for God’s 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 suitor came to one of
   them, he said, “What fellow is it that giveth these folk counsel to be so
   importunate? He would be punished and committed to ward.” Marry, sir, punish
   me then; it is even I that gave them counsel, I would gladly be punished in
   such a cause. And if ye amend not, I will cause them to cry out upon you
   still; even as long as I live: I will do it indeed. But I have troubled you
   long. As I began with this sentence: Quaecunque scripta sunt, &c., so will I
   end now with this text: Beati qui audiunt verbum Dei, et custodiunt illud;
   “Blessed are they that hear the word of God and keep it.”

     There was another suit, and I had almost forgotten it. There is a poor
     woman that lieth in the Fleet, and cannot come, by any means that she can
     make, to her answer, and would fain be bailed, offering to put in sureties
     worth a thousand pound; and yet she cannot be heard. Methink this is a
     reasonable cause; it is a great pity that such things should so be. I
     beseech God that he will grant, that all that is amiss may be amended,
     that we may hear his word and keep it, that we may come to the eternal
     bliss! To the which bliss I beseech God to bring both you and me. Amen.
     _________________________________________________________________

   [45] loiter.

   [46] “As plain as Dunstable way” is given by Fuller among the proverbs of
   Bedfordshire, as descriptive of anything “plain and simple, without either
   welt or guard to adorn them,”

   [47] by all means

   [48] May be equivalent to, “with a vengeance.”
     _________________________________________________________________

The Third Sermon of M. Hugh Latimer, preached before King Edward,
March twenty-second, 1549.

   Quaecunque scripta sunt, ad nostram doctrinam scripta sunt. — Romans xv. 4.

   All things that are written, are written to be our doctrine.

   All things that be written in God’s holy book, the bible, are written to be
   our doctrine, long before our time, to serve from time to time, and so forth
   to the world’s end.

   Ye shall have in remembrance, most benign and gracious audience, that a
   preacher hath two offices, and the one to be used orderly after another. The
   first is, Exhortari per sanam doctrinam, “To teach true doctrine.” He shall
   have also occasion oftentimes to use another; and that is, Contradicentes
   convincere, “To reprehend, to convince, to confute gainsayers, and spurners
   against the truth.” “Why,” you will say, “will any body gainsay true
   doctrine, and sound doctrine? Well, let a preacher be sure that his doctrine
   be true, and it is not to be thought that anybody will gainsay it.” If St
   Paul had not foreseen that there should be gainsayers, he had not need to
   have appointed the confutation of gainsaying. Was there ever yet preacher
   but there were gainsayers that spurned, that winced, that whimpered against
   him, that blasphemed, that gainsayed it? When Moses came to Egypt with sound
   doctrine, he had Pharao to gainsay him. Jeremy was the minister of the true
   word of God; he had gainsayers, the priests and the false prophets. Elias
   had all Baal’s priests, supported by Jesabel, to speak against him. John
   Baptist, and our Saviour Jesus Christ, had the Pharisees, the scribes, and
   the priests, gainsayers to them. The apostles had gainsayers also; for it
   was said to St Paul at Rome, Notum est nobis quod ubique sectae huic
   contradicitur: “We know that every man doth gainsay this learning.” After
   the apostles’ time the truth was gainsayed with tyrants, as Nero, Maxentius,
   Domitianus, and such like; and also by the doctrine of wicked heretics. In
   the popish mass-time there was no gainsaying; all things seemed to be in
   peace, in a concord, in a quiet agreement. So long as we had in adoration,
   in admiration, the popish mass, we were then without gainsaying. What was
   that? The same that Christ speaketh of, Cum fortis armatus custodierit
   atrium, &c., “When Satan, the devil, hath the guiding of the house, he
   keepeth all in peace that is in his possession.” When Satan ruleth, and
   beareth dominion in open religion, as he did with us when we preached
   pardon-matters, purgatory-matters, and pilgrimage-matters, all was quiet. He
   is ware enough, he is wily, and circumspect for stirring up any sedition.
   When he keepeth his territory, all is in peace. If there were any man that
   preached in England in times past, in the Pope’s times, as peradventure
   there was two or three, straightways he was taken and nipped in the head
   with the title of an heretic. When he hath the religion in possession, he
   stirreth up no sedition, I warrant you.

   How many dissensions have we heard of in Turky? But a few, I warrant you. He
   busieth himself there with no dissension. For he hath there dominion in the
   open religion, and needeth not to trouble himself any further. The Jews,
   like runagates, wheresoever they dwell (for they be dispersed, and be
   tributaries in all countries where they inhabit), look whether ye hear of
   any heresies among them? But when fortis supervenerit, when one stronger
   than the devil cometh in place, which is our Saviour Jesus Christ, and
   revealeth his word, then the devil roareth; then he bestirreth him; then he
   raiseth diversity of opinions to slander God’s word. 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. We are
   noted to be rash, and undiscreet in our preaching. Yet as discreet as Christ
   was, there was diversity; yea, what he was himself. For when he asked what
   men called him, his apostles answered him, “Some say you are John Baptist,
   some say you are Elias, and some say you are one of the prophets; “and these
   were they that spake best of him. For some said he was a Samaritan, that he
   had a devil within him, a glosser, a drinker, a pot-companion. There was
   never prophet to be compared to him, and yet was there never more dissension
   than when he was, and preached himself. If it were contraried then, will ye
   think it shall not be contraried now, when charity is so cold and iniquity
   so strong? Thus these backbiters and slanderers must be convinced. St Paul
   said, there shall be intractabiles, that will whimp and whine; there shall
   be also vaniloqui, vain-speakers. For the which St Paul appointeth the
   preacher to stop their mouths, and it is a preacher’s office to be a
   mouth-stopper.

   This day I must somewhat do in the second office: I must be a gainsayer, and
   I must stop their mouths, convince, refel and confute that they speak
   slanderously of me. There be some gainsayers; for there be some slanderous
   people, vain-speakers, and intractabiles, which I must needs speak against.
   But first I will make a short rehearsal to put you in memory of that that I
   spake in my last sermon. And that done, I will confute one that slandereth
   me. For one there is that I must needs answer unto; for he slandereth me for
   my preaching before the king’s majesty. There be some to blame, that when
   the preacher is weary, yet they will have him speak all at once. Ye must
   tarry till ye hear more; ye must not be offended till ye hear the rest. Hear
   all and then judge all. What, ye are very hasty, very quick with your
   preachers! But before I enter further into this matter, I shall desire you
   to pray, &c.

   First of all, as touching my first sermon, I will run it over cursorily,
   ripping a little the matter. I brought in a history of the bible, exciting
   my audience to beware of by-walkings, to walk ordinately, plainly, the
   king’s highway, and agree to that which standeth with the order of a realm.
   I shewed you how we were under the blessing of God, for our king is nobilis.
   I shewed you we have a noble king; true inheritor to the crown without
   doubt. I shewed further more of his godly education. He hath such
   schoolmaster: as cannot be gotten in all the realm again.

   Wherefore we may be. sure that God blessed this realm although he cursed the
   realm whose ruler is a child, under whom the officers be climbing, and
   gleaning, stirring, scratching and scraping, and voluptuously set on
   banqueting, and for the maintenance of their voluptuousness go by-walks. And
   although he be young, he hath as good and as sage a council as ever was in
   England; which we may well know by their godly proceedings, and setting
   forth the word of God. Therefore let us not be worse than the stiff-necked
   Jews. In king Josias’ time, who being young did alter change, and correct
   wonderfully the religion, it was never heard in Jewry, that the people
   repined or said, “The king is a child: this gear will not last long: it is
   but one or two men’s doings: it will not tarry but for a time; the king
   knoweth it not.” Wo worth that ever such men were born! Take heed lest for
   our rebellion God take his blessing away from us!

   I entered into the place of the king’s pastime: I told you how he must pass
   his time in reading the book of God, (for that is the king’s pastime by
   God’s appointment,) in the which book he shall learn to fear God. Oh how
   careful God is to set in an order all things that belong to a king, in his
   chamber, in his stable, in his treasure-house!

   These peevish people in this realm have nothing but “the King, the King,” in
   their mouths, when it maketh for their purpose. As there was a doctor that
   preached, “the king’s 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 stopped:
   but if a man tell them of the King’s proceedings, now they have their shifts
   and their put-offs, saying, “We may not go before a law, we may break no
   order.” These be the wicked preachers; their mouths must be stopped: these
   be the gainsayers.

   Another thing there is that I told you of, Ne elevetur cor regis, &c., “The
   king must not be proud over his brethren.” He must order his people with
   brotherly love and charity. Here I brought in examples of proud kings. It is
   a great pride in kings and magistrates when they will not hear, nor be
   conformable to the sound doctrine of God. It is another kind of pride in
   kings when they think themselves so high, so lofty, that they disdain, and
   think it not for their honour, to hear poor men’s causes themselves. They
   have claw-backs that say unto them, “What, Sir? What need you to trouble
   yourself? Take you your pleasure, hunt, hawk, dance, and dally: let us
   alone; we will govern and order the commonweal matters well enough.” Wo
   worth them! they have been the root of all mischief and destruction in this
   realm.

   A king ought not only for to read and study, but also to pray. Let him
   borrow example of Salomon, who pleased God highly with his petition,
   desiring no worldly things, but wisdom, which God did not only grant him,
   but because he asked wisdom, he gave him many more things; as riches,
   honour, and such like. Oh, how it pleased God that he asked wisdom! And
   after he had given him this wisdom, he sent him also occasion to use the
   same by a couple of strumpets. Here I told an example of a meek king, who so
   continued, until he came into the company of strange women. He heard them
   not by means, or by any other, but in his own person; and I think verily the
   natural mother had never had her own child, if he had not heard the cause
   himself. They were meretrices, whores; although some excuse the matter, and
   say they were but tipplers, such as keep alehouses. But it is but folly to
   excuse them, seeing the Jews were such, and not unlike but they had their
   stews, and the maintenance of whoredom, as they had of other vices.

   One thing I must here desire you to reform, my lords: you have put down the
   stews: but I pray you what is the matter amended? What availeth that? Ye
   have but changed the place, and not taken the whoredom away. God should be
   honoured every where; for the scripture saith, Domini est terra et plenitudo
   ejus. “The earth and the land is the Lord’s.” What place should be, then,
   within a christian realm left for to dishonour God? I must needs shew you
   such news as I hear: for though I see it not myself, notwithstanding it
   cometh faster to me than I would wish. I do as St Paul doth to the
   Corinthians: Auditur inter vos stuprum; “There is such a whoredom among you
   as is not among the gentiles.” So likewise auditur, I hear say that there is
   such a whoredom in England as never was seen the like. He charged all the
   Corinthians for one man’s offence, saying they were all guilty for one
   man’s sin, if they would not correct and redress it, but wink at it. Lo,
   here may you see how that one man’s sin polluted all Corinth. “A little
   leaven, as St Paul saith, “corrupteth a great deal of dough.” This is,
   communicare alienis peccatis, “to be partaker of other men’s sins.” I
   advertise you in God’s name, look to it. I hear say there is now more
   whoredom in London than ever there was on the Bank. These be the news I have
   to tell you: I fear they be true. Ye ought to hear of it, and redress it. I
   hear of it, and, as St Paul saith, aliqua ex parte credo. There is more open
   whoredom, more stewed whoredom, than ever was before. For God’s sake let it
   be looked upon; it is your office to see unto it. Now to my confutation.

   There is a certain man that, shortly after my first sermon, being asked if
   he had been at the sermon that day, answered, Yea. “I pray you,” said he,
   “how liked you him?” “Marry,” said he, “even as I liked him always: a
   seditious fellow.” Oh Lord! he pinched me there indeed; nay, he had rather a
   full bite at me. Yet I comfort myself with that, that Christ himself was
   noted to be a stirrer up of the people against the emperor; and was
   contented to be called seditious. It becometh me to take it in good worth: I
   am not better than he was. In the king’s days that dead is a many of us were
   called together before him to say our minds in certain matters. In the end,
   one kneeleth me down, and accuseth me of sedition, that I had preached
   seditious doctrine. A heavy salutation, and a hard point of such a man’s
   doing, as if I should name him, ye would not think it. The king turned to me
   and said, “What say you to that, sir?” Then I 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 for to preach
   nothing as concerning a king in the king’s sermon? Have you any commission
   to appoint me what I shall preach?” Besides this, I asked him divers other
   questions, and he would make no answer to none of them all: he had nothing
   to say. Then I turned me to the king, and submitted myself to his Grace, and
   said, “I never thought myself worthy, nor I never sued to be a preacher
   before your Grace, but I was called to it, and would be willing, if you
   mislike me; to give place to my betters; for I grant there be a great many
   more worthy of the room than I am. And if it be your Grace’s pleasure so to
   allow them for preachers, I could be content to bear their books after them.
   But if your Grace allow me for a preacher, I would desire your Grace to give
   me leave to discharge my conscience; give me leave to frame my doctrine
   according to mine audience: I had been a very dolt to have preached so at
   the borders of your realm, as I preach before your Grace.”

   And I thank Almighty God, which hath always 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 regís in manu
   Domini, The Lord directed the king’s heart.” Certain of my friends came to
   me with tears in their eyes, and told me they looked I should have been in
   the tower the same night. Thus have I evermore been burdened with the word
   of sedition. I have offended God grievously, transgressing his law, and but
   for this remedy and his mercy I would not look to be saved as for sedition,
   for aught that I know, methinks I should not need Christ, if I might so say;
   but if I be clear in any thing, I am clear in this. So far as I know mine
   own heart, there is no man further from sedition than I; which I have
   declared in all my doings, and yet it hath been ever laid to me.

   Another time, when I gave over mine office, I should have received a certain
   duty that they call a Pentecostal: it came to the sum of fifty and five
   pound: I set my commissary to gather it, but he could not be suffered, for
   it was said a sedition should rise upon it. Thus they burdened me ever with
   sedition. So this gentleman cometh up now with sedition. And 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. Yet I comfort myself in one
   thing, that I am not alone, and that I have a fellow; for it is consolatio
   miserorum: it is comfort of the wretched to have company.

   When I was in trouble, [49] it was objected and said unto me, that I was
   singular; that no man thought as I thought; that I loved a singularity in
   all that I did; and that I took a way contrary to the king and the whole
   parliament: and that I was travailed with them that had better wits than I,
   that I was contrary to them all. Marry, Sir, this was sore thunderbolts. I
   thought it an irksome thing to be alone, and to have no fellow. I thought it
   was possible it might not be true that they told me. In the seventh of John,
   the priests sent out certain of the Jews, to bring Christ unto them
   violently. When they came into the temple and heard him preach, they were so
   moved with his preaching, that they returned home again, and said to them
   that sent them, Nunquam sic locutus est homo ut hic homo. “There was never
   man spake like this man.” Then answered the Pharisees, Num et vos seducti
   estis? “What, ye brain-sick fools, ye hoddy-pecks [50] , ye doddy-pouls [51]
   , ye huddes, [52] do ye believe him? are you seduced also? Nunquis ex
   principibus credit in eum? Did ye see any great man, or any great officer
   take his part? Do ye see anybody follow him but beggarly fishers, and such
   as have nothing to take to? Nunquis ex Pharisaeis? Do ye see any holy man,
   any perfect man, any learned man, take his part? Turba quae ignorat legem
   execrabilis est: This lay people is accursed: it is they that know not the
   law that take his part, and none else.”

   Lo, here the Pharisees had nothing to choke the people withal but ignorance.
   They did as our bishops of England, who upbraided the people always with
   ignorance, where they were the cause of it themselves. There were, saith St
   John, multi ex principibus qui crediderunt in eum, “Many of the chief men
   believed in him;” and that was contrary to the Pharisees’ saying. Oh then,
   belike they belied him, he was not alone. So thought I, there be more of
   mine opinion than I thought: I was not alone. I have now gotten one fellow
   more, a companion of sedition; and wot ye who is my fellow? Esay the
   prophet. I spake but of a little pretty shilling, but he speaketh to
   Jerusalem after another sort, and was so bold to meddle with their coin.
   “Thou proud, thou covetous, thou haughty city of Hierusalem:” Argentum tuum
   versum est in scoriam. “Thy silver is turned into,” what? Into testions [53]
   ? Scoriam: “into dross.”

   Ah, seditious wretch! what had he to do with the mint? Why should not he
   have left that matter to some master of policy to reprove? “Thy silver is
   dross; it is not fine, it is counterfeit; thy silver is turned; thou hadst
   good silver.” What pertained that to Esay? Marry, he espied a piece of
   divinity in that policy; he threateneth them God’s vengeance for it. He went
   to the root of the matter, which was covetousness. He espied two points in
   it, that either it came of covetousness, which became him to reprove; or
   else that it tended to the hurt of the poor people: for the naughtiness of
   the silver was the occasion of dearth of all things in the realm. He
   imputeth it to them as a great crime. He may be called a master of sedition
   indeed. Was not this a seditious varlet, to tell them this to their beards,
   to their face?

   This seditious man goeth also forth, saying, Vinum tuum mixtum est aqua,
   “Thy wine is mingled with water.” Here he meddleth with vintners: belike
   there were brewers in those days, as there be now. It had been good for our
   missal-priests to have dwelled in that country; for they might have been
   sure to have their wine well mingled with water. I remember how scrupulous I
   was in my time of blindness and ignorance: when I should say mass, I have
   put in water twice or thrice for failing; insomuch when I have been at my
   memento, I have had a grudge in my conscience, fearing that I had not put in
   water enough. And that which is here spoken of wine, he meaneth it of all
   arts in the city, of all kinds of faculties; for they have all their medleys
   and minglings. That he speaketh of one thing, he meaneth generally of all. I
   must tell you more news yet.

   I hear say there is a certain cunning come up in mixing of wares. How say
   you? were it no wonder to hear that cloth-makers should become poticaries?
   Yea, and (as I hear say) in such a place, where as they have professed the
   gospel and the word of God most earnestly of a long time? See how busy the
   devil is to slander the word of God. Thus the poor gospel goeth to wrack. If
   his cloth be seventeen yards long, he will set him on a rack, and stretch
   him out with ropes, and rack him till the sinews shrink again, while he hath
   brought him to eighteen yards. When they have brought him to that
   perfection, they have a pretty feat to thick him again. He makes me a powder
   for it, and plays the poticary; they call it flock-powder; they do so
   incorporate it to the cloth, that it is wonderful to consider truly a goodly
   invention! Oh that so goodly wits should be so ill applied! They may well
   deceive the people, but they cannot deceive God. They were wont to make beds
   of flocks, and it was a good bed too: now they have turned their flocks into
   powder, to play the false thieves with it. O wicked devil! what can he not
   invent to blaspheme God’s word? These mixtures come of covetousness. They
   are plain theft. Wo worth that these flocks should so slander the word of
   God! As he said to the Jews, “Thy wine is mingled with water,” so might he
   have said to us of this land, “Thy cloth is mingled with flock-powder.” He
   goeth yet on.

   This seditious man reproveth this honourable city, and saith, Principes tui
   infideles; “Thou land of Jerusalem, thy magistrates, thy judges are
   unfaithful:” they keep no touch, they will talk of many gay things, they
   will pretend this and that, but they keep no promise. They be worse than
   unfaithful. He was not afraid to call the officers unfaithful, et socii
   furum; and “fellows of thieves:” for thieves and thieves’ fellows be all of
   one sort. They were wont to say; “Ask my fellow if I be a thief.” He calleth
   princes thieves. What! princes thieves? What a seditious harlot was this!
   Was he worthy to live in a commonwealth that would call princes on this
   wise, fellows of thieves? Had they a standing at Shooters-Hill, or
   Standgate-hole, to take a purse? Why? Did they stand by the highway side?
   Did they rob; or break open. any man’s house or door? No; no; that is a
   gross kind of thieving. They were princes: they had a prince-like kind of,
   thieving, Omnes diligunt munera: “they all love bribes.” Bribery is a
   princely kind of thieving. They will, be waged by the rich; either to give
   sentence against the poor, or to put off the poor man’s causes. This is the
   noble theft of princes and of magistrates. They are bribe-takers. Nowadays
   they call them gentle rewards: let them leave their colouring, and call them
   by their christian name, bribes Omnes diligunt munera. “All the princes, all
   the judges, all the priests, all the rulers, are bribers.” What? Were all
   the magistrates in Jerusalem all bribe-takers? None good? No doubt there
   were some good. This word omnes signifieth the most part; and so there be
   some good, I doubt not of it, in England. But yet we be far worse than those
   stiff-necked Jews. For we read of none of them that winced nor kicked
   against Esay’s preaching, or said that he was a seditious fellow. It
   behoveth the magistrates to be in credit, and therefore it might seem that
   Esay was to blame to speak openly against the magistrates. It is very sure
   that they that be good will bear, and not spurn at the preachers: they that
   be faulty they must amend, and neither spurn, nor wince, nor whine. He that
   findeth himself touched or galled, he declareth himself not to be upright.
   Wo worth these gifts! they subvert justice everywhere. Sequuntur
   retributiones: “they follow bribes.” Somewhat was given to them before; and
   they must needs give somewhat again: for Giffe-gaffe was a good fellow; this
   Giffe-gaffe led them clean from justice. “They follow gifts.”

   A good fellow on a time bade another of his, friends to a breakfast, and
   said, “If you will come, you shall be welcome; but I tell you aforehand, you
   shall have but slender fare: one dish, and that is all” “What is that,” said
   he? “A pudding, and nothing else.” “Marry,” said he, “you cannot please me
   better; of all meats, that is for mine own tooth; you may draw me round
   about the town with a pudding.” These bribing magistrates and judges follow
   gifts faster than the fellow would follow the pudding.

   I am content to bear the title of sedition with Esay: thanks be to God, I am
   not alone, I am in no singularity. This same man that laid sedition thus to
   my charge was asked another time, whether he were at the sermon at Paul’s
   cross: he answered that he was there: and being asked what news there;
   “Marry,” quoth he, “wonderful news; we were there clean absolved, my mule
   and all had full absolution.” Ye may see by this, that he was such a one as
   rode on a mule, and that he was a gentleman. Indeed his mule was wiser than
   he; for I dare say the mule never slandered the preacher. O what an unhappy
   chance had this mule, to carry such an ass upon his back! I was there at the
   sermon myself: in the end of his sermon he gave a general absolution, and,
   as far as I remember, these or such other like words, but at the least I am
   sure this was his meaning; “As many as do acknowledge yourselves to be
   sinners, and confess the same, and stand not in defence of it, and heartily
   abhorreth it, and will believe in the death of Christ, and be comformable
   thereunto, Ego absolvo vos,” quoth he. Now, saith this gentleman, his mule
   was absolved. The preacher absolved but such as were sorry and did repent.
   Belike then she did repent her stumbling; his mule was wiser than he a great
   deal. I speak not of worldly wisdom, for therein he is too wise; yea, he is
   so wise, that wise men marvel how he came truly by the tenth part of that he
   hath: but in wisdom which consisteth in rebus Dei, in rebus salutis, in
   godly matters, and appertaining to our salvation, in this wisdom he is as
   blind as a beetle: tanquam equus et mulus, in quibus non est intellectus;
   “like horses and mules, that have no understanding.” If it were true that
   the mule repented her of her stumbling, I think she was better absolved than
   he. I pray God stop his mouth, or else to open it to speak better, and more
   to his glory!

   Another man, quickened with a word I spake, as he said, opprobriously
   against the nobility, that their children did not set forth God’s word, but
   were unpreaching prelates, was offended with me. I did not mean so but that
   some noblemen’s children had set forth God’s word, howbeit the poor men’s
   sons have done it always for the most part. Johannes Alasco was here, a
   great learned man, and, as they say, a nobleman in his country, and is gone
   his way again: if it be for lack of entertainment, the more pity. I would
   wish such men as he to be in the realm; for the realm should prosper in
   receiving of them: Qui vos recipit me recipit, “Who receiveth you, receiveth
   me,” saith Christ; and it should be for the king’s honour to receive them
   and keep them. I heard say Master Melancthon, that great clerk, should come
   hither. I would wish him, and such as he is, to have two hundred pound a
   year: the king should never want it in his coffers at the year’s end. There
   is yet among us two great learned men, Petrus Martyr and Barnard Ochin,
   which have a hundred marks apiece: I would the king would bestow a thousand
   pound on that sort.

   Now I will to my place again. In the latter end of my sermon, I exhorted
   judges to hear the small as well as the great; Juste quad justum est
   judicare, “You must not only do justice, but do it justly”: you must observe
   all circumstances: you must give justice, and minister just judgment in
   time; for the delaying of matters of the poor folk is as sinful before the
   face of God as wrong judgment.

   I rehearsed here a parable of a wicked judge, which for importunity’s sake
   heard the poor woman’s cause, &c.

   Here is a comfortable place for all you that cry out, and are oppressed: for
   you have not a wicked judge, but a merciful judge to call unto. I am not now
   so full of foolish pity, but I can consider well enough that some of you
   complain without a cause. They weep, they wail, they mourn, I am sure some
   not without a cause: I did not here reprove all judges, and find fault with
   all. I think we have some as painful magistrates as ever was in England; but
   I will not swear they be all so: and they that be not of the best, must be
   content to be taught, and not disdain to be reprehended. David saith,
   Erudimini qui judicatis terram: I refer it to your conscience, vos qui
   judicatis terram, “ye that be judges on the earth,” whether ye have heard
   poor men’s causes with expedition or no. If ye have not, then erudimini, be
   content to be touched, to be told. You widows, you orphans, you poor people,
   here is a comfortable place for you. Though these judges of the world will
   not hear you, there is one will be content with your importunity; he will
   remedy you, if you come after a right sort unto him. Ye say, the judge doth
   blame you for your importunity, it is irksome unto him. He entered into this
   parable to teach you to be importune in your petition; non defatigari, “not
   to be weary.” Here he teacheth you how to come to God in adversity, and by
   what means, which is by prayer. I do not speak of the merit of Christ; for
   he saith, Ego sum via, “I am the way’: Qui credit in me, habet vitam
   aeternam, “Whoso believeth in me hath everlasting life.” But when we are
   come to Christ, what is our way to remedy adversity in anguish, in
   tribulations, in our necessities, in our injuries? The way is prayer. We are
   taught by the commandment of God; Invoca me in die tribulationis, et ego
   eripiam te. Thou widow, thou orphan, thou fatherless child, I speak to thee,
   that hast no friends to help thee: “call upon me in the day of thy
   tribulation, call upon me; Ego eripiam te, I will pluck thee away, I will
   deliver thee, I will take thee away, I will relieve thee, thou shalt have
   thy heart’s desire.”

   Here is the promise, here is the comfort: Glorificabis me, “Thou shalt
   glorify me; thank me, accept me for the author of it, and thank not this
   creature or that for it” Here is the judge of all judges; come unto me, and
   he will hear you: for he saith, Quicquid petieritis Patrem in nomine meo,
   &c., “Whatsoever ye ask my Father in my name, shall be given you through my
   merits.” “You miserable people, that are wronged in the world, ask of my
   Father in your distresses; but put me afore, look you come not with brags of
   your own merits, but come in my name, and by my merit.” He hath not the
   property of this stout judge; he will bear your importunateness, he will not
   be angry at your crying and calling. The prophet saith, Speraverunt in te
   patres nostri, et exaudivisti illos; “Thou God, thou God, our fathers did
   cry unto thee, and thou heardest them. Art not thou our God as well as
   theirs?” There is nothing more pleasant to God than for to put him in
   remembrance of his goodness shewed unto our forefathers. It is a pleasant
   thing to tell God of the benefits that he hath done before our time. Go to
   Moses, who had the guiding of God’s people; see how he used prayer as an
   instrument to be delivered out of adversity, when he had great rough
   mountains on every side of him, and before him the Red Sea; Pharao’s host
   behind him, peril of death round about him. What did he? despaired he? No.
   Whither went he? He repaired to God with his prayer, and said nothing: yet
   with a great ardency of spirit he pierced God’s ear: “Now help, or never,
   good Lord; no help but in thy hand,” quoth he. Though he never moved his
   lips, yet the scripture saith he cried out, and the Lord heard him, and
   said, Quid clamas ad me? “Why criest thou out so loud?” The people heard him
   say nothing, and yet God said, “Why criest thou out?” Straightways he struck
   the water with his rod, and divided it, and it stood up like two walls on
   either side, between the which God’s people passed, and the persecutors were
   drowned. (Exod. xiv.)

   Josue was in anguish and like distress at Jericho, that true captain, that
   faithful judge: no follower of retributions, no bribe-taker, he was no
   money-man: who made his petition to Almighty God to shew him the cause of
   his wrath toward him, when his army was plagued after the taking of Jericho.
   So he obtained his prayer, and learned that for one man’s fault all the rest
   were punished. For Achan’s covetousness many a thousand were in agony and
   fear of death, who hid his money, as he thought, from God. But God saw it
   well enough, and brought it to light. This Achan was a by-walker. Well: it
   came to pass, when Josua knew it, straightways he purged the army, and took
   away malum de Israel, that is, wickedness from the people. For Josua called
   him before the people, and said, Da gloriam Deo, “Give praise to God; tell
   truth, man”: and forthwith he told it: and then he and all his house
   suffered death. A goodly ensample for all magistrates to follow. Here was
   the execution of a true judge: he was no gift-taker, he was no winker, he
   was no by-walker. Also when the Assyrians with am innumerable power of men
   in Joshaphat’s time overflowed the land of Israel, Joshaphat, that good
   king, goeth me straight to God, and made his prayer: Non est in nostra
   fortitudine (said he) huic populo resistere; “It is not in our strength, O
   Lord, to resist this people.” And after his prayer God delivered him, and at
   the same time ten thousand were destroyed. So, ye miserable people, you must
   go to God in anguishes, and make your prayer to him.

   Arm yourselves with prayer in your adversities. Many begin to pray, and
   suddenly cast away prayer; the devil putteth such phantasies in their heads,
   as though God would not intend them, or had somewhat else to do. But you
   must be importune, and not weary, nor cast away prayer: nay, you must cast
   away sin; God will hear your prayer, albeit you be sinners. I send you to a
   judge that will be glad to hear you. You that are oppressed, I speak to you.
   Christ in this parable doth paint the goodwill of God toward you, O
   miserable people! He that is not received, let him not despair, nor think
   that God hath forsaken him: for God tarrieth till he seeth a time, and
   better can do all things for us, than we ourselves can wish.

   “There was a wicked judge,” &c. What meaneth it that God borroweth this
   parable rather of a wicked judge, than of a good? Belike good judges were
   rare at that time and trow ye the devil hath been asleep ever since? No, no:
   he is as busy as ever he was. The common manner of a wicked judge is neither
   to fear God nor man. He considereth what a man he is, and therefore he
   careth not for man, because of his pride. He looketh high over the poor; he
   will be had in admiration, in adoration. He seemeth to be in a protection.
   Well, shall he escape? No, no. Est Deus in coelo, “There is a God in
   heaven:” he accepeth no persons, he will punish them. There was a poor woman
   came to this judge, and said, Vindica me de adversario, “See that mine
   adversary do me no wrong.” He would not hear her, but drove her off. She had
   no money to wage either him, either them that were about him. Did this woman
   well to be avenged of her adversary? May christian people seek vengeance?
   The Lord saith, Mihi vindictam et ego retribuam; “When ye revenge, ye take
   mine office upon you.” This is to be understood of private vengeance. It is
   lawful for God’s flock to use means to put away wrongs; to resort to judges,
   to require to have sentence given of right. St Paul sent to Lysias the
   tribune, to have this ordinary remedy: and Christ also said, Si male locutus
   sum, &c., “If I have spoken evil, rebuke me.” Christ here answered for
   himself. Note here, my lords and masters, what case poor widows and orphans
   be in. I will tell you, my lords judges, if ye consider this matter well, ye
   should be more afraid of the poor widow, than of a nobleman, with all the
   friends and power that he can make.

   But nowadays the judges be afraid to hear a poor man against the rich;
   insomuch they will either pronounce against him, or so drive off the poor
   man’s suit, that he shall not be able to go through with it. The greatest
   man in a realm cannot so hurt a judge as a poor widow; such a shrewd turn
   she can do him. And with what armour, I pray you? She can bring the judge’s
   skin over his ears, and never lay hands upon him. And how is that? Lacrymae
   miserorum descendunt ad maxillas, “The tears of the poor fall down upon
   their cheeks,” et ascendunt ad coelum, “and go up to heaven,” and cry for
   vengeance before God, the judge of widows, the father of widows and orphans.
   Poor people be oppressed even by laws. Vae iis qui condunt leges iniquas!
   “Wo worth to them that make evil laws against the poor! What shall be to
   them that hinder and mar good laws?” Quid facietis in die ultionis? “What
   will ye do in the day of great vengeance, when God shall visit you?” He
   saith, he will hear the tears of poor women when he goeth on visitation. For
   their sake he will hurt the judge, be he never so high. Deus transfert
   regna. He will for widows’ sakes change realms, bring them into temptation,
   pluck the judges’ skins over their heads.

   Cambyses was a great emperor, such another as our master is: he had many
   lords-deputies, lords-presidents, and lieutenants under him. It is a great
   while ago since I read the history. It chanced he had under him in one of
   his dominions a briber, a gift-taker, a gratifier of rich men; he followed
   gifts as fast as he that followed the pudding; a hand-maker 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 widow came to the emperor’s
   ear, and caused him to flay the judge quick, and laid his skin in his chair
   of judgment, that all judges that should give judgment afterward should sit
   in the same skin. Surely it was a goodly sign, a goodly monument, the sign
   of the judge’s skin. I pray God we may once see the sign of the skin in
   England!

   Ye will say, peradventure, that this is cruelly and uncharitably spoken. No,
   no; I do it charitably, for a love I bear my country. God saith, Ego
   visitabo, “I will visit.” God hath two visitations: the first is, when he
   revealeth his word by preachers; and where the first is accepted, the second
   cometh not. The second visitation is vengeance. He went a visitation, when
   he brought the judge’s skin over his ears. If his word be despised, he
   cometh with his second visitation, with vengeance.

   Noe preached God’s word a hundred years, and was laughed to scorn, and
   called an old doting fool. Because they would not accept this first
   visitation, God visited them the second time; he poured down showers of
   rain, till all the world was drowned. Loth was a visitor of Sodome and
   Gomorre; but because they regarded not his preaching, God visited them the
   second time, and burnt them all up with brimstone, saving Loth. Moses came
   first a visitation into Egypt with God’s word, and because they would not
   hear him, God visited them again, and drowned them in the Red sea. God
   likewise with his first visitation visited the Israelites by his prophets;
   but because they would not hear his prophets, he visited them the second
   time, and dispersed them in Assyria and Babylon. John Baptist likewise, and
   our Saviour Christ, visited them afterward, declaring to them God’s will;
   and because they despised these visitors, he destroyed Hierusalem by Titus
   and Vespasianus. Germany was visited twenty years with God’s word, but they
   did not earnestly embrace it, and in life follow it, but made a
   mingle-mangle and a botch-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, come pur,
   come pur’: even so they made mingle-mangle of it. They could clatter and
   prate of the gospel; but when all cometh to all, they joined popery so with
   it that they marred all together: they scratched and scraped all the livings
   of the church, and under a colour of religion turned it to their own proper
   gain and lucre. God, seeing that they would not come unto his word, now he
   visiteth them in the second time of his visitation, with his wrath for the
   taking away of God’s word is a manifest token of his wrath.

   We have now a first visitation in England; let us beware of the second. We
   have the ministration of his word; we are yet well: but the house is not
   clean swept yet. God hath sent us a noble king in this his visitation; let
   us not provoke him against us. Let us beware; let us not displease him; let
   us not be unthankful and unkind; let us beware of by-walking and contemning
   of God’s word; let us pray diligently for our king; let us receive with all
   obedience and prayer the word of God.

   A word or two more, and I commit you to God. I will monish you of a thing. I
   hear say ye walk inordinately, ye talk unseemly, otherwise than it becometh
   christian subjects ye take upon you to judge the judgments of judges. I will
   not make the king a pope; for the pope will have all things that he doth
   taken for an article of our faith. I will not say but that the king and his
   council may err; the parliament houses, both the high and low, may err; I
   pray daily that they may not err. It becometh us, whatsoever they decree, to
   stand unto it, and receive it obediently, as far forth as it is not manifest
   wicked, and directly against the word of God. It pertaineth unto us to think
   the best, though we cannot render a cause for the doing of every thing; for
   caritas omnia credit, omnia sperat, “Charity doth believe and trust all
   things:” We ought to expound to the best all things, although we cannot
   yield a reason.

   Therefore I exhort you, good people, pronounce in good part all the facts
   and deeds of the magistrates and judges. Charity judgeth the best of all
   men, and specially of magistrates: St Paul saith, Nolite judicare ante
   tempus donec Dominus advenerit, “Judge not before the time of the Lord’s
   coming.” Pravum cor hominis, “Man’s heart is unsearchable;” it is a ragged
   piece of work; no man knoweth his own heart; and therefore David prayeth,
   and saith, Ab occultis meis menda me, “Deliver me from my unknown faults:” I
   am a further offender than I can see. A man shall by blinded in love of
   himself, and cannot see so much in himself as in other men. Let us not
   therefore judge judges. We are accountable to God, and so be they: let them
   alone, they have their accounts to make. If we have charity in us, we shall
   do this; for caritas operatur, “Charity worketh.” What worketh it? Marry,
   omnia credere, omnia sperare, “to accept all things in good part.” Nolite
   judicare ante tempus, “Judge not before the Lord’s coming.” In this we learn
   to know antichrist, which doth elevate himself in the church, and judgeth at
   his pleasure before the time. His canonizations, and judging of men before
   the Lord’s judgment, be a manifest token of antichrist. How can he know
   saints? He knoweth not his own heart. And he cannot know them by miracles,
   for some miracle-workers shall go to the devil.

   I will tell you what I remembered yesternight in my bed: a marvellous tale
   to perceive how inscrutable a man’s heart is. I was once at Oxford, (for I
   had occasion to come that way, when I was in my office;) they told me it was
   a gainer way, and a fairer way; and by that occasion I lay there a night.
   Being there, I heard of an execution that was done upon one that suffered
   for treason: it was, as ye know, a dangerous world, for it might soon cost a
   man his life for a word speaking. I cannot tell what the matter was, but the
   judge set it so out that the man was condemned: the twelve men came in and
   said, “Guilty;” and upon that he was judged to be hanged, drawn, and
   quartered. When the rope was about his neck, no man could persuade him that
   he was in any fault; and stood there a great while in the protestation of
   his innocency; they hanged him, and cut him down somewhat too soon, afore he
   was clean dead; then they drew him to the fire, and he revived; and then he
   coming to his remembrance, confessed his fault, and said he was guilty. Oh,
   a wonderful example! It may well be said, Pravum cor hominis et
   inscrutabile, “A crabbed piece of work, and unsearchable.”

   I will leave here, for I think you know what I mean well enough. I shall not
   need to apply this example any further. As I began ever with this saying,
   Quaecunque scripta sunt, like a truant, so I have a common-place to the end,
   if my memory fail not, Beati gui audiunt verbum Dei, et custodiunt illud,
   “Blessed be they that hear the word of God, and keep it.” It must be kept in
   memory, in living, and in our conversation: and if we so do, we shall come
   to the blessedness which God prepared for us through his son Jesus Christ;
   to the which may he bring us all. Amen.
     _________________________________________________________________

   [49] Respecting the Statute of the Six Articles.

   [50] hoddypake: a term of reproach synonymous with cuckold. Toone.

   [51] doddy-polls, thickheads, dolts.

   [52] husks, refuse of the earth.

   [53] Or testoon. A coin originally worth a shilling; afterwards “cried
   down” to ninepence; and finally to sixpence, which still retains the name of
   tester.
     _________________________________________________________________

The Fourth Sermon preached before King Edward, March 29th, 1549.

   Quaecunque scripta sunt, ad nostram doctrinam, &c. — Romans xv. 4.

   All things that are written, are written to be our doctrine.

   The parable that I took to begin with, most honourable audience, is written
   in the eighteenth chapter of St Luke; and there is a certain remnant of it
   behind yet. The parable is this: “There was a certain judge in a city that
   feared neither God nor man. And in the same city there was a widow that
   required justice at his hands; but he would not hear her, but put her off,
   and delayed the matter. In process, the judge, seeing her importunity, said,
   ‘Though I fear neither God nor man, yet for the importunity of the woman I
   will hear her; lest she rail upon me, and molest me with exclamations and
   outcries, I will hear her matter, I will make an end of it.’” Our Saviour
   Christ added more unto this, and said, Audite, quid judex dicat, &c. “Hear
   you,” said Christ, “what the wicked judge said. And shall not God revenge
   his elect, that cry upon him day and night? Although he tarry, and defer
   them, I say unto you, he will revenge them, and that shortly. But when the
   Son of man shall come, shall he find faith in the earth?”

   That I may have grace so to open the remnant of this parable, that it may be
   to the glory of God, and edifying of your souls, I shall desire you to pray,
   in the which prayer, &c.

   I shewed you the last day, most honourable audience, the cause why our
   Saviour Christ rather used the example of a wicked judge, than of a good.
   And the cause was, for that in those days there was great plenty of wicked
   judges, so that he might borrow an example among them well enough; for there
   was much scarcity of good judges. I did excuse the widow also for coming to
   the judge against her adversary, because she did it not of malice, she did
   it not for appetite of vengeance. And I told you that it was good and lawful
   for honest, virtuous folk, for God’s people, to use the laws of the realm as
   an ordinary help against their adversaries, and ought to take them as God’s
   holy ordinances, for the remedies of their injuries and wrongs, when they
   are distressed; so that they do it charitably, lovingly, not of malice, not
   vengeably, not covetously.

   I should have told you here of a certain sect of heretics that speak against
   this order and doctrine; they will have no magistrates nor judges on the
   earth. Here I have to tell you what I heard of late, by the relation of a
   credible person and a worshipful man, of a town in this realm of England,
   that hath above five hundred heretics of this erroneous opinion in it; as he
   said. Oh, so busy the devil is now to hinder the word coming out, and to
   slander the gospel! A sure argument, and an evident demonstration, that the
   light of God’s word is abroad, and that this is a true doctrine that we are
   taught now; else he would not roar and stir about as he doth. When that he
   hath the upper hand, he will keep his possession quietly, as he did in the
   Popish days, when he bare a rule of supremacy in peaceable possession. If he
   reigned now in open religion, in open doctrine, as he did then, he would not
   stir up erroneous opinions; he would have kept us without contention,
   without dissension. There is no such diversity of opinion among the Turks,
   nor among the Jews. And why? For there he reigneth peaceably in the whole
   religion. Christ saith, Cum fortis armatus custodierit atrium, &c. “When the
   strong armed man keepeth his house; those things that he hath in possession
   are in a quietness, he doth enjoy them peaceably:” sed cum fortior eo
   supervenerit, “But when a stronger than he cometh upon him,” when the light
   of God’s word is once revealed, then he is busy; then he roars; then he
   fisks abroad, and stirreth up erroneous opinions to slander God’s word. And
   this is an argument that we have the true doctrine. I beseech God continue
   us and keep us in it! The devil declareth the same, and therefore he roars
   thus, and goeth about to stir up these wanton heads and busy brains.

   And will you know where this town is? I will not tell you directly; I will
   put you to muse a little; I will utter the matter by circumlocution. Where
   is it? Where the bishop of the diocese is an unpreaching prelate. Who is
   that? If there be but one such in all England, it is easy to guess: and if
   there were no more but one, yet it were too many by one; and if there be
   more, they have the more to answer for, that they suffer in this realm an
   unpreaching prelate unreformed. 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; for all is one case, all is one matter: Non
   communicabis peccatis alienis, “Thou shalt not be partaker of other men’s
   faults.” Lay not thy hands rashly upon any; be not hasty in making of
   curates, in receiving men to have cure of souls that are not worthy of the
   office, that either cannot or will not do their duty. Do it not. Why? Quia
   communicabis peccatis alienis: “Thou shalt not be partaker of other men’s
   sins.” Now methink it needs not to be partaker of other men’s sins; we shall
   find enough of our own. And what is communicare peccatis alienis, “to be
   partaker of other men’s evils,” if this be not, to make unpreaching
   prelates, and to suffer them to continue still in their unpreaching prelacy?
   If the king and his council should suffer evil judges of this realm to take
   bribes, to defeat justice, and suffer the great to overgo the poor, and
   should look through his fingers, and wink at it, should not the king be
   partaker of their naughtiness? And why? Is he not supreme head of the
   church? What, is the supremacy a dignity, and nothing else? Is it not
   accountable I think it will be a chargeable dignity when account shall be
   asked of it.

   Oh, what advantage hath the devil! What entry hath the wolf when the
   shepherd tendeth not his flock, and leads them not to good pasture! St Paul
   doth say, Qui bene praesunt presbyteri duplici honore digni sunt. What is
   this praeesse? It is as much to say, as 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 bene praeesse? To discharge the cure well; to rule well; to feed
   the flock with pure food and good example of life. Well then; Qui bene
   praesunt duplici honore digni sunt, “They that discharge their cure well are
   worthy double honour.” What is this double honour? The first is, to be
   reverenced, to be had in estimation and reputation with the people, and to
   be regarded as good pastors: another honour is, to have all things necessary
   for their state ministered unto them. This is the double honour that they
   ought to have, qui praesunt bene, that discharge the cure, if they do it
   bene.

   There was a merry monk in Cambridge in the college 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 scholars will be merry when they are disposed. One of
   the company brought out this sentence: Nil melius quam laetari, et facere
   bene; “There is nothing better than to be merry, and to do well.” “A
   vengeance of that 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 mars all
   together. 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 to some of them, when they shall come to their
   account. But peradventure you will say, “What, and they preach not all, yet
   praesunt: are they not worthy double honour? Is it not an honourable order
   they be in?” Nay, an horrible misorder; it is an horror 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 in slandering the realm, and that it
   may be reported abroad that we breed heresies among ourselves. It is to be
   thought that some of them would have it so, to bring in popery again. This I
   fear me is their intent, and it shall be blown abroad to our holy Father of
   Rome’s ears, and he shall send forth his thunderbolts upon these bruits: and
   all this doth come to pass through their unpreaching prelacy.

   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 as 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
   infatuatus fuerit, ad nihil ultra valet nisi ut projiciatur foras; “If the
   salt be unsavoury, it is good for nothing, but to be cast out, and trodden
   of men.” By this salt is understood preachers, and such as have cure of
   souls? What be they worthy then? Wherefore serve they? For nothing else but
   to be cast out. Make them quondams. Out with them; cast them out of their
   office: what should they do with cures, that will not look them it? Another
   dishonour is this, Ut conculcentur ab hominibus, “To be trodden under men’s
   feet;” not to be regarded, not to be esteemed. They be at their doublets
   still. St Paul in his epistle qualifieth a bishop, and saith that he must be
   aptus ad docendum, ad refellendum, apte, “to teach, and to confute all
   manner of false doctrine.” But what shall a man do with aptness, if he do
   not use it? It were as good for us to be without it.

   A bishop came to me the last day, and was angry with me for a certain sermon
   that I made in this place. His chaplain had complained against me, because I
   had spoken against unpreaching prelates. “Nay,” quoth the bishop, “he made
   so indifferent a sermon the first day, that I thought he would mar all the
   second day: he will have every man a quondam, as he is.” As for my
   quondamship, I thank God that he gave me the grace to come by it by so
   honest a means as I did; I thank him for mine own quondamship: and as for
   them, I would not have them made quondams, if they discharge their office; I
   would have them do their duty, 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: “Well,” says he, “well, I did wisely
   today; for as I was going to his sermon, I remembered me that I had neither
   said mass nor matins, 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.” Well, 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, my preaching can do you but
   little good. I am God’s instrument but for a time; it is he that must give
   the increase: and yet preaching is necessary; for take away preaching, and
   take away salvation. I told you of Scala coeli, and I made it a preaching
   matter, not a massing matter. Christ is the preacher of all preachers, the
   pattern and the exemplar that all preachers ought to follow. For it was he
   by whom the Father of heaven said, Hic est Filius meus dilectus, ipsum
   audite, “This is my well-beloved Son, hear him.” Even he, when he was here
   on the earth, as wisely, as learnedly, as circumspectly as he preached, yet
   his seed fell in three parts; so that the fourth part only was fruitful. And
   if he had no better luck that wag preacher of all preachers, what shall we
   look for? Yet was there no lack in him, but in the ground: and so now there
   is no fault in preaching; the lack is in the people, that have stony hearts
   and thorny hearts. I beseech God to amend them! And as for these folk that
   speak against me; I never look to have their good word as long as I live;
   yet will I speak of their wickedness, as long as I shall be permitted to
   speak. 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 them, when it pleaseth him!

   Now to the parable. What did the wicked judge in the end of the tale? The
   love of God moved him not. The law of God was this, and it is writ in the
   first of Deuteronomy, Audite eos, “Hear them.” These two words will be heavy
   words to wicked judges another day. But some of them peradventure will say,
   I will hear such as will give bribes, and those that will do me good turns.
   Nay, ye be hedged out of that liberty. He saith, Ita parvum ut magnum, “The
   small as well as great.” Ye must do justum, deal justly, minister justice,
   and that to all men; and you must do it juste, in time convenient, without
   any delays or driving off, with expedition. Well, I say, neither this law,
   nor the word and commandment of God moved this wicked judge, nor the misery
   of this widow, nor the uprightness of her cause, nor the wrong which she
   took, moved him; but, to avoid importunity, and clamour, and exclamation, he
   gave her the hearing, he gave her final sentence, and so she had her
   request.

   This place of judgment, it hath been ever unperfect: it was never seen that
   all judges did their duty, that they would hear the small as well as the
   great. I will not prove this by the witness of any private magistrate, but
   by the wisest king’s saying that ever was: Vidi sub sole, saith Salomon, in
   loco justitiae impietatem, et in loco aequitatis iniquitatem; “I have seen
   under the sun,” that is to say, over all in every place, where right
   judgment should have been, “wickedness;” as who would say, bribes-taking,
   defeating of justice, oppressing of the poor; men sent away with weeping
   tears without any hearing of their causes: and in the place of equity,”
   saith he, “I have seen iniquity.” No equity, no justice; a sore word for
   Salomon to pronounce universally, generally. And if Salomon said it, there
   is a matter in it. I ween he said it not only for his own time, but he saw
   it both in those that were before him, and also that were to come after him.
   Now comes Esay, and he affirmeth the same; speaking of the judgments done in
   his time in the common place, as it might be in Westminster-hall, the
   Guildhall, the Judges-hall, the Pretor-house; call it what you will — in the
   open place; for judges at that time, according to the manner, sat in the
   gates of the city, in the highway; a good and godly order, for to sit so
   that the poor people may easily come to them. But what saith Esay, that
   seditious fellow? He saith of his country this: Expectavi ut faceret
   judicium, et fecit iniquitatem; “I looked the judges should do their duty,
   and I saw them work iniquity.” There was bribes-walking, money-making,
   making of hands, quoth the prophet, or rather Almighty God by the prophet;
   such is their partiality, affection, and bribes. They be such money-makers,
   enhancers, and promoters of themselves. Esay knew this by the crying of the
   people. Ecce clamor populi, saith he; and though some among them be
   unreasonable. people, as many be nowadays, yet no doubt of it, some cried
   not without a cause. And why? Their matters are not heard, they are fain to
   go home with weeping tears, that fall down by their cheeks, and ascend up to
   heaven, and cry for vengeance. Let judges look about them, for surely God
   will revenge his elect one day.

   And surely methink if a judge would follow but a worldly reason, and weigh
   the matter politicly, without these examples of scripture, he should fear
   more the hurt that may be done him by a poor widow, or a miserable man, than
   by the greatest gentlemen of them all. God hath pulled the judges’ skins
   over their heads for the poor man’s sake. Yea, the poor widow may do him
   more hurt with her poor Paternoster in her mouth than any other weapon; and
   with two or three words she shall bring him down to the ground, and destroy
   his jollity, and cause him to lose more in one day than he gat in seven
   years. For God will revenge these miserable folks that cannot help
   themselves. He saith, Ego in die visitationis, &c., “In the day of
   visitation I will revenge them.” An non ulciscetur anima mea? “Shall not my
   soul be revenged?” As who should say, “I must needs take their part.”
   Veniens veniam, et non tardabo; “Yes, though I tarry, and though I seem to
   linger never so long, yet I will come at the length, and that shortly.” And
   if God spake this, he will perform his promise. He hath for their sakes, as
   I told you, pulled the skin over the judges’ ears ere this. King David
   trusted some in his old age that did him no very good service. Now, if in
   the people of God there were some folks that fell to bribing, then what was
   there among the heathen? Absolon, David’s son, was a by-walker, and made
   disturbance among the people in his father’s time; and though he were a
   wicked man, and a by-walker, yet some there were in that time that were
   good, and walked uprightly. I speak not this against the judge’s seat; I
   speak not as though all judges were naught, and as though I did not hold
   with the judges, magistrates, and officers, as the Anabaptists these false
   heretics do. But I judge them honourable, necessary, and God’s ordinance. I
   speak it as scripture speaketh, to give a caveat and a warning to all
   magistrates, to cause them to look to their offices. For the devil, the
   great magistrate, is very busy now; he is ever doing, he never ceaseth to go
   about to make them like himself. The proverb is, Simile gaudet simili, “Like
   would have like.” If the judge be good and upright, he will assay to deceive
   him, either by the subtle suggestion of crafty lawyers, or else by false
   witness, and subtle uttering of a wrong matter. He goeth about as much as he
   can to corrupt the men of law, to make them fall to bribery, to lay burdens
   on poor men’s backs, and to make them fall to perjury, and to bring into the
   place of judgment all corruption, iniquity, and impiety.

   I have spoken thus much, to occasion all judges and magistrates to look to
   their offices. They had need to look about them. This gear moved St
   Chrysostom to speak this sentence: Miror si aliquis rectorum potest salvari:
   “I marvel,” said this doctor, “if any of these rulers or great magistrates
   can be saved.” He spake it not for the impossibility of the thing, (God
   forbid that all the magistrates and judges should be condemned!) but for the
   difficulty.

   Oh that a man might have the contemplation of hell; that the devil would
   allow a man to look into hell, to see the state of it, as he shewed all the
   world when he tempted Christ in the wilderness! Commonstrat illi omnia regna
   mundi, “He shewed him all the kingdoms of the world,” and all their jollity,
   and told him that he would give him all, if he would kneel down and worship
   him. He lied like a false harlot: he could not give them, he was not able to
   give so much as a goose wing, for they were none of his to give. The other
   that he promised them unto, had more right to them than he. But I say, if
   one were admitted to view hell thus, and behold it thoroughly, the devil
   would say, “On yonder side are punished unpreaching prelates: I think a man
   should see as far as a kenning, [54] and see nothing but unpreaching
   prelates. He might look as far as Calais, I warrant you. And then if he
   would go on the other side, and shew where that bribing judges were, I think
   he should see so many, that there were scant room for any other. Our Lord
   God amend it!

   Well, to our matter. This judge I speak of said, “Though I fear neither God,
   nor man,” &c. And did he think thus? Is it the manner of wicked judges to
   confess their faults? Nay, he thought not so: and had a man come to him, and
   called him wicked, he would forthwith have commanded him to ward, he would
   have defended himself stoutly. It was God that spake in his conscience. God
   putteth him to utter such things as he saw in his heart, and were hid to
   himself. And there be like things in the scripture, as, Dixit insipiens in
   corde suo, Non est Deus; “The unwise man said in his heart, There is no
   God:” and yet, if he should have been asked the question, he would have
   denied it.

   Esay the prophet saith also, Mendacio protecti sumus; “We are defended with
   lies; we have put our trust in lies.” And in another place he saith,
   Ambulabo in pravitate cordis mei; “I will walk in the wickedness of my
   heart.” He uttereth what lieth in his heart, not known to himself, but to
   God. It was not for nought that Jeremy describeth man’s heart in his
   colours: Pravum cor hominis et inscrutabile; “The heart of man is naughty, a
   crooked and froward piece of work.” Let every man humble himself, and
   acknowledge his fault, and do as St Paul did. When the people to whom he had
   preached had said many things in his commendation, yet he durst not justify
   himself: Paul would not praise himself, to his own justification; and
   therefore, when they had spoken those things by him, “I pass not at all,”
   saith he, “what ye say by me, I will not stand to your report.” And yet he
   was not so froward, that when he heard the truth reported of him, he would
   say it to be false; but he said, “I will neither stand to your report,
   though it be good and just, neither yet I will say that it is untrue.” He
   was bonus pastor, a good shepherd: he was one of them qui bene praesunt,
   that discharged his cure; and yet he thought that there might be a farther
   thing in himself than he saw in himself; and therefore he said, “The Lord
   shall judge me: I will stand only to the judgment of the Lord.” For look;
   whom he judges to be good, he is sure; he is safe; he is cock-sure. I spake
   of this gear the last day, and of some I had little thank for my labour. I
   smelled some folks that were grieved with me for it, because I spake against
   temerarious judgment. “What hath he to do with judgment?” say they. I went
   about to keep you from arrogant judgment. Well; I could have said more than
   I did, and I can say much more now. For why? I know more of my
   lord-admiral’s death since that time, than I did know before. “Oh,” say
   they, “the man died very boldly; he would not have done so, had he not been
   in a just quarrel.” This is no good argument, my friends: A man seemeth not
   to fear death, therefore his cause is good. This is a deceivable argument:
   He went to his death boldly, ergo, he standeth in a just quarrel. The
   Anabaptists that were burnt here in divers towns in England (as I heard of
   credible men, I saw them not myself,) went to their death even intrepide, as
   ye will say, without any fear in the world, cheerfully. Well, let them go.
   There was in the old doctors’ times another kind of poisoned heretics, that
   were called Donatists; and these heretics went to their execution, as though
   they should have gone to some jolly recreation or banquet, to some
   belly-cheer, or to a play. And will ye argue then, He goeth to his death
   boldly or cheerfully, ergo, he dieth in a just cause? Nay, that sequel
   followeth no more than this: A man seems to be afraid of death, ergo, he
   dieth evil. And yet our Saviour Christ was afraid of death himself.

   I warn you therefore, and charge you not to judge them that be in authority,
   but to pray for them. It becometh us not to judge great magistrates, nor to
   condemn their doings, unless their deeds be openly and apparently wicked.
   Charity requireth the same; for charity judgeth no man, but well of
   everybody. Arid thus we may try whether we have charity or no; and if we
   have not charity, we are not God’s disciples, for they are known by that
   badge. He that is his disciple, hath the work of charity in his breast. It
   is a worthy saying of a clerk, Caritas si est operatur; si non operatur, non
   est: “If there be charity, it worketh omnia credere, omnia sperare, to
   believe all things, to hope all;” to say the best of the magistrates, and
   not to stand to the defending of a wicked matter.

   I will go further with you now. If I should have said all that I knew, your
   ears would have irked to have heard it, and now God hath brought more to
   light. And as touching the kind of his death, whether he be saved or no, I
   refer that to God only. What God can do, I can tell. I will not deny, but
   that he may in the twinkling of an eye save a man, and turn his heart. What
   he did; I cannot tell. Arid when a man hath two strokes with an axe, who can
   tell but that between two strokes he doth repent? It is very hard to judge.
   Well, I will not go so nigh to work; but this I will say, if they ask me
   what I think of his death, that he died very dangerously, irksomely,
   horribly. The man being in the Tower wrote certain papers which I saw
   myself. There were two little ones, one to my lady Mary’s grace, and another
   to my lady Elizabeth’s grace, tending to this end, that they should conspire
   against my lord Protector’s grace: surely, so seditiously as could be. Now
   what a kind of death was this, that when he was ready to lay his head upon
   the block, he turns me to the Lieutenant’s servant, and saith, “Bid my
   servant speed the thing that he roots of?” Well, the word was overheard. His
   servant confessed these two papers, and they were found in a shoe of his:
   they were sewed between the soles of a velvet shoe. He made his ink so
   craftily and with such workmanship, as the like hath not been seen. I was
   prisoner in the Tower myself, and I could never invent to make ink so. It is
   a wonder to hear of his subtilty. He made his pen of the aglet of a point,
   that he plucked from his hose, and thus wrote these letters so seditiously,
   as ye have heard, enforcing many matters against my lord Protector’s grace,
   and so forth. God had left him to himself, he had clean forsaken him. What
   would he have done, if he had lived still, that went about this gear, when
   he laid his head on the block, at the end of his life? Charity, they say,
   worketh but godly; and not after this sort. Well; he is gone, he knoweth his
   fate by this, he is either in joy or in pain. There is but two states, if we
   be once gone. There is no change. This is the speech of the scripture:
   Ubicunque lignum ceciderit, ibi erit, sive in austrum, sive in aquilonem:
   “Wheresoever the tree falleth, either into the south, or into the north,
   there it shall rest.” By the falling of the tree is signified the death of
   man: if he fall into the south, he shall be saved; for the south is hot, and
   betokeneth charity or salvation: if he fall in the north, in the cold of
   infidelity, he shall be damned. There are but two states, the state of
   salvation and the state of damnation. There is no repentance after this
   life, but if he die in the state of damnation, he shall rise in the same
   yea, though he have a whole monkery to sing for him, he shall have his final
   sentence when he dieth. And that servant of his that confessed and uttered
   this gear was an honest man. He did honestly in it. God put it in his heart.
   And as for the other, whether he be saved, or no, I leave it to God. But
   surely he was a wicked man: the realm is well rid of him: it hath a treasure
   that he is gone. He knoweth his fare by this. A terrible example, surely,
   and to be noted of every man. Now before he should die, I heard say, he had
   commendations to the king, and spake many words of his majesty. All is, ‘The
   King, the King.’ Yea, bona verba. These were fair words, ‘The King, the
   King.’ I was travailed in the Tower myself, (with the king’s commandment and
   the council,) and there was Sir Robert Constable, the lord Hussey, the lord
   Darcy: and the lord Darcy was telling me of the faithful service that he had
   done the king’s majesty that dead is. “And I had seen my sovereign lord in
   the field,” said he, “and I had seen his grace come against us, I would have
   lighted from my horse, and taken my sword by the point, and yielded it into
   his grace’s hands.” “Marry,” quoth I, “but in the mean season ye played not
   the part of a faithful subject, in holding with the people in a commotion
   and a disturbance.” It hath been the cast of all traitors to pretend nothing
   against the king’s person; they never pretend the matter to the king, but to
   other. Subjects may not resist any magistrates, nor ought to do nothing
   contrary to the king’s laws; and therefore these words, “The King,” and so
   forth, are of small effect.

   I heard once a tale of a thing that was done at Oxford twenty years ago, and
   the like hath been since in this realm, as I was informed of credible
   persons, and some of them that saw it be alive yet. There was a priest that
   was robbed of a great sum of money, and there were two or three attached for
   the same robbery; and, to be brief, were condemned, and brought to the place
   of execution. The first man, when he was upon the ladder, denied the matter
   utterly, and took his death upon it, that he never consented to the robbery
   of the priest, nor never knew of it. When he was dead, the second fellow
   cometh, and maketh his protestation, and acknowledged the fault; saying,
   that among other grievous offences that he had done, he was accessary to
   this robbery: and, saith he, “I had my part of it, I cry God mercy: so had
   this fellow that died before me his part.” Now who can judge whether this
   fellow died well or no? Who can judge a man’s heart? The one denied the
   matter, and the other confessed it: there is no judging of such matters.

   I have heard much wickedness of this man, and I thought oft, Jesu, what will
   worth, what will be the end of this man? When I was with the bishop of
   Chichester in ward, (I was not so with him but my friends might come to me,
   and talk with me,) I was desirous to hear of execution done, as there was
   every week some, in one place of the city or other; for there was three
   weeks’ sessions at Newgate, and fortnight sessions at the Marshalsea, and so
   forth: I was desirous, I say, to hear of execution, because I looked that my
   part should have been therein. I looked every day to be called to it myself.
   Among all other, I heard of a wanton woman, a naughty liver. A whore, a vain
   body, was led from Newgate to the place of execution for a certain robbery
   that she had committed, and she had a wicked communication by the way. Here
   I will take occasion to move your grace, that such men as shall be put to
   death may have learned men to give them instruction and exhortation. For the
   reverence of God, when they be put to execution, let them have instructors;
   for many of them are cast away for lack of instruction, and die miserably
   for lack of good preaching. This woman, I say, as she went by the way, had
   wanton and foolish talk, as this: “that if good fellows had kept touch with
   her, she had not been at this time in that case.” And amongst all other talk
   she said that such an one (and named this man) had first misled her: and,
   hearing this of him at that time, I looked ever what would be his end, what
   would become of him. He was a man the farthest from the fear of God that
   ever I knew or heard of in England. First, he was the author of all this
   woman’s whoredom; for if he had not led her wrong, she might have been
   married and become an honest woman, whereas now being naught with him, she
   fell afterwards by that occasion to other and they that were naught with her
   fell to robbery, and she followed; and thus was he the author of all this.
   This gear came by sequel. Peradventure this may seem to be a light matter,
   but surely it is a great matter; and he by unrepentance fell from evil to
   worse, and from worse to worst of all, till at the length he was made a
   spectacle to, all the world. I have heard say he was of the opinion that he
   believed not the immortality of the soul; that he was not right in this
   matter:: and it might well appear by the taking of his death. But ye will
   say, “What! ye slander; ye break charity.” Nay, it is charity that I do. We
   can have no better use of him now than to warn other to beware of him.
   Christ saith, Memores estote uxoris Loth; “Remember Loth’s wife.” She was a
   woman that would not be content with her good state, but wrestled with
   God’s calling, and she was for that cause turned into a salt stone; and
   therefore the scripture doth name her as an example for us to take heed by.
   Ye shall see also in the second chapter, how that God Almighty spared not a
   number of his angels, which had sinned against him, to make them examples to
   us to beware by. He drowned the whole world in the time of Noah, and
   destroyed for sin the cities of Sodom and Gomor. And why? Fecit eos exemplum
   iis qui impii forent acturi; “He made them an example to them that would do
   wickedly in time to come.” If God would not spare them, think ye he will
   favour us?

   I will go on a word or two in the application of the parable, and then I
   will make an end. To what end and to what purpose brought Christ this
   parable of the wicked judge? The end is, that we should be continually in
   prayer. Prayer is never interrupted but by wickedness. We must therefore
   walk orderly, uprightly, calling upon God in all our troubles and
   adversities; and for this purpose there is not a more comfortable lesson in
   all the scripture, than here now in the lapping up. of the matter. Therefore
   I will open it unto you. You miserable people, if there be any here amongst
   you, that are oppressed with great men, and can get no help, I speak for
   your comfort; I will open unto you whither ye shall resort, when ye be in
   any distress. His good-will is ready, always it hand, whensoever we shall
   call for it; and therefore he calls, us to himself. We shall not doubt if we
   come to him. Mark what he saith, to cause us that we believe that our
   prayers shall be heard: et Deus non faciet vindictam? He reasons after this
   fashion: “Will not God,” saith he, “revenge his elect, and hear them;”
   seeing the wicked judge heard the widow? He seemeth to go plainly to work:
   he willeth us to pray to God, and to none but to God. We have a manner of
   reasoning in the schools, and it is called, a minore ad majus, “from the
   less to the more,” and that may be used here. The judge was a tyrant, a
   wicked man. God is a patron, a defender, father unto us. If the judge then,
   being a tyrant, would hear the poor widow, much more God will hear us in all
   distresses: he being a father unto us, he will hear us, sooner than the
   other, being no father, having no fatherly affection. Moreover, God is
   naturally merciful. The judge was cruel, and yet he helped the widow; much
   more then will God help us at our need. He saith by the oppressed, Cum ipso
   sum in tribulatione, “I am with him in his trouble”: his tribulation is
   mine; I am touched with his trouble. If the judge then, being a cruel man,
   heard the widow; much more God will help us, being touched with our
   affliction.

   Furthermore, this judge gave the widow no commandment to come to him: we
   have a commandment to resort to God; for he saith, Invoca me in die
   tribulationis, “Call upon me in the day of thy tribulations”: which is as
   well a commandment as, Non furaberis, “Thou shalt not steal.” He that spake
   the one spake the other; and whatsoever he be that is in trouble, and
   calleth not upon God, breaketh his commandment. Take heed therefore,: the
   judge did not promise the widow help; God promiseth us help, and will he not
   perform it? He will, he will. The judge, I say, did not promise the widow
   help; God will give us both hearing and helping. He hath promised it us with
   a double oath: Amen, Amen, saith he, “Verily, verily,” (he doubles it,)
   Quaecunque petierifs, &c., “Whatsoever ye shall ask in my name, ye shall
   have it.” And though he put off some sinner for a time, and suffer him to
   bite on the bridle to prove him, (for there be many beginners, but few
   coutinuers in prayer,) yet we may not think that he hath forgotten us, and
   will not help us: Veniens veniet, non tardabit, “When the help is most
   needful, then he will come, and not tarry.” He knoweth when it shall be best
   for us to have help: though he tarry, he will come at the last.

   I will trouble you but half a quarter of an hour in the application of the
   parable, and so commit you to God.

   What should it mean, that God would have us so diligent and earnest in
   prayer? Hath he such pleasure in our works? Many talk of prayer, and make it
   a lip-laboring. Praying is not babbling; nor praying is not mockery. It is,
   to miserable folk that are oppressed, a comfort, solace and a remedy. But
   what maketh our prayer to be acceptable to God? It lieth not in our power;
   we must have it by another mean. Remember what God said of his Son: Hic est
   Filius meus dilectus, in quo mihi bene complacui; “This is my dear Son, in
   whom I delight.” He hath pleasure in nothing but in him. How cometh it to
   pass that our prayer pleaseth God? Our prayer pleaseth God, because Christ
   pleaseth God. When we pray, we come unto him in the confidence of Christ’s
   merits, and thus offering up our prayers, they shall be heard for Christ’s
   sake. Yea, Christ will offer them up for us, that offered up once his
   sacrifice to God, which was acceptable; and he that cometh with any other
   mean than this, God knoweth him not.

   This is not the missal sacrifice, the popish sacrifice, to stand at the
   altar, and offer up Christ again. Out upon it that ever it was used! I will
   not say nay, but that ye shall find in the old doctors this word
   sacrificium; but there is one general solution for all the doctors that St
   Augustine sheweth us: “The sign of a thing hath oftentimes the name of the
   thing that it signifieth.” As the supper of the Lord is the sacrament of
   another thing, it is a commemoration of his death, which suffered once for
   us; and because it is a sign of Christ’s offering up, therefore he bears the
   name thereof. And this sacrifice a woman can offer as well as a man; yea, a
   poor woman in the belfry hath as good authority to offer up this sacrifice,
   as hath the bishop in his pontificalibus, with his mitre on his head, his
   rings on his fingers, and sandals on his feet. And whosoever cometh asking
   the Father remedy in his necessity for Christ’s sake, he offereth up as
   acceptable a sacrifice as any bishop can do.

   And so, to make an end: this must be done with a constant faith and a sure
   confidence in Christ. Faith, faith, faith; we are undone for lack of faith.
   Christ nameth faith here, faith is all together: “When the Son of man shall
   come, shall he find faith on the earth?” Why speaketh he so much of faith?
   Because it is hard to find a true faith. He speaketh not of a political
   faith, a faith set up for a time; but a constant, a permanent, a durable
   faith, as durable as God’s word.

   He came many times: first in the time of Noe when he preached, but he found
   little faith. He came also when Lot preached, when he destroyed Sodome and
   Gomora, but he found no faith. And to be short, he shall come at the latter
   day, but he shall find a little faith. And I ween the day be not far off.
   When he was here carnally, did he find any faith? Many speak of faith, but
   few there be that hath it. Christ mourneth the lack of it: he complaineth
   that when he came, he found no faith.

   This Faith is a great state, a lady, a duchess, a great woman; and she hath
   ever a great company and train about her, as a noble estate 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 heart, and acknowledge 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 train that cometh behind her; and yet, though they come
   behind, they be all of Faith’s company, they are all with her: as Christ,
   when he counterfeited a state going to Jerusalem, some went before him, and
   some after, yet all were of his company. So all these wait upon Faith, she
   hath a great train after her, besides her gentleman-usher, her whole
   household; and those be the works of our vocation, when every man
   considereth what vocation he is in, what calling he is in, and doth the
   works of the same; as, to be good to his neighbour, to obey God, &c. This is
   the train that followeth lady Faith: as for an example; a faithful judge
   hath first an heavy reckoning of his fault, repenting himself of his
   wickedness, and then forsaketh his iniquity, his impiety, feareth no man,
   walks upright; and he that doth not thus hath not lady Faith, but rather a
   boldness of sin and abusing of Christ’s passion. Lady Faith is never without
   her gentleman-usher, nor without her train: she is no anchoress, she dwells
   not alone, she is never a private woman, she is never alone. And yet many
   there be that boast themselves that they have faith, and that when Christ
   shall come they shall do well enough. Nay, nay, those that be faithful shall
   be so few, that Christ shall scarce see them. “Many there be that
   runneth,” saith St Paul, “but there is but one that receiveth the reward.”
   It shall be with the multitude, when Christ shall come, as it was in the
   time of Noe, and as it was in the time of Lot. In the time of Noe, “they
   were eating and drinking, building and planting, and suddenly the water came
   upon them, and drowned them.” In the time of Lot also, “they were eating and
   drinking, &c., and suddenly the fire came upon them, and devoured them.” And
   now we are eating and drinking: there was never, such building then as is
   now, planting, nor marrying. And thus it shall be, even when Christ shall
   come at judgment.

   Is eating, and drinking, and marrying, reproved in scripture? Is it not?
   Nay, he reproveth not all kind of eating and drinking, he must be otherwise
   understanded. If the scripture be not truly expounded, what is more
   erroneous? And though there be complainings of some eating and drinking in
   the scripture, yet he speaketh not as though all were naught. They may be
   well ordered, they are God’s allowance: but to eat and drink as they did in
   Noe’s time, and as they did in Loth’s time, this eating, and drinking, and
   marrying, is spoken against. To eat and drink in the forgetfulness of God’s
   commandment, voluptuously, in excess and gluttony, this kind of eating and
   drinking is naught; when it is not done moderately, soberly, and with all
   circumspection. And likewise to marry for fleshly lust, and for their own
   phantasy. There was never such marrying in England as is now. I hear tell of
   stealing of wards to marry their children to. This is a strange kind of
   stealing: but it is not the wards, it is the lands that they steal. And some
   there be that knit up marriages together, not for any love or godliness in
   the parties, but to get friendship, and make them strong in the realm, to
   increase their possessions, and to join land to land. And other there be
   that inveigle men’s daughters, in the contempt of their fathers, and go
   about to marry them without their consent: this marrying is ungodly. And
   many parents constrain their sons and daughters to marry where they love
   not, and some are beaten and compulsed. And they that marry thus, marry in a
   forgetfulness and obliviousness of God’s commandments. But as in the time of
   Noe suddenly a clap fell in their bosoms; so it shall be with us at the
   latter day, when Christ shall come. We have as little conscience as may be;
   and when he shall come, he shall lack lady Faith. Well is them that shall be
   of that little flock, that shall be set on the right hand, &c.

   I have troubled you long, partly being out of my matter, partly being in;
   but now I will make an end. I began with this text, Quaecunque scripta sunt,
   &c.; so I will end now for mine own ease, as an old truant, with this
   sentence, Beati qui audiunt verbum Dei, &c., “Blessed are they that hear the
   word of God, and keep it.” I told you in the beginning of this parable of
   bene: Nil melius quam laetari et facere. If I had ceased there, all had been
   well, quoth the merry monk. So, “Blessed are they that hear the word of
   God;” but what followeth? “and keep it.” Our blessedness cometh of the
   keeping. It hangs all on the end of the tale, in crediting and assenting to
   the word, and following of it. And thus we shall begin our blessedness here,
   and at length we shall come to the blessing that never shall have end; which
   God grant both you and me. Amen.
     _________________________________________________________________

   [54] A distance as far as the eye can distinguish.
     _________________________________________________________________

The Fifth Sermon preached before King Edward, April 5, 1549.

   Quaecunque sunt, ad nostram doctrinam scripta sunt. — Rom. xv. 4.

   All things that are written, they are written to be our doctrine.

   What doctrine is written for us in the parable of the judge and the widow, I
   have opened it to you, most honourable audience. Something as concerning the
   judge, I would wish and pray that it might be a little better kept in
   memory, that in the seat of justice no more iniquity and unrighteousness
   might reign. Better a little well kept, than a great deal forgotten. I would
   the judges would take forth their lesson, that there might be no more
   iniquity used, nor bribe-taking; for if there shall be bribing, they know
   the peril of it, they know what shall follow. I would also they should take
   an example of this judge, that did say, not that that he thought himself,
   but our Saviour Christ puts him to say that thing that was hid unto himself.
   Wherefore I would ye should keep in memory, how unsearchable a man’s heart
   is. I would ye should remember the fall of the angels, and beware thereby;
   the fall of the old world, and beware thereby; the fall of Sodome and
   Gomora, and beware thereby; the fall of Loth’s wife, and beware thereby; the
   fall of the man that suffered of late, and beware thereby.

   I would not that miserable folk should forget the argument of the wicked
   judge, to induce them to prayer; which argument is this: If the judge, being
   a tyrant, a cruel man, a wicked man, which did not call her to him, made her
   no promise, nor in hearing nor helping of her cause, yet in the end of the
   matter, for the importunity’s sake, did help her; much more Almighty God,
   which is a father, who beareth a fatherly affection, as the father doth to
   the child, and is naturally merciful, and calleth us to him, with his
   promise that he will hear them that call upon him, that be in distress, and
   burdened with adversity. Remember this. You know where to have your remedy.
   You by your prayer can work great efficacy, and your prayer with tears is an
   instrument of great efficacy: it can bring many things to pass.

   But what thing is that that maketh our prayer acceptable to God? Is it our
   babbling? No, no; it is not our babbling, nor our long prayer; there is
   another thing than it. The dignity and worthiness of our words is of no such
   virtue. For whosoever resorteth unto God, not in the confidence of his own
   merits, but in the sure trust of the deserving of our Saviour Jesus Christ,
   and in his passion; whosoever doth invocate the Father of heaven in the
   trust of Christ’s merits, which offering is the most comfortable and
   acceptable offering to the Father; whosoever, I say, offereth up Christ,
   which is a perfect offering, he cannot be denied the thing he desireth, so
   that it be expedient for him to have it. It is not the babbling of our lips,
   nor dignity of our words, but the prayer of the heart is the offering that
   pleaseth, through the only means of his Son. For our prayer profiteth us,
   because we offer Christ to his Father. Whosoever resorteth to God without
   Christ, he resorteth in vain. Our prayer pleaseth because of Jesus Christ,
   whom we offer. So that it is faith, faith, faith is the matter. It is no
   prayer that is without faith, it is but a lip-labouring and mockery, without
   faith; it is but a little babbling.

   I spake also of lack of faith; and upon that also I said, The end of the
   world is near at hand; for there is lack of faith now; also the defection is
   come, and swerving from the faith. Antichrist, the man of sin, the son of
   iniquity, is revealed; the latter day is at hand. Let us not think his
   coming is far off. But whensoever he cometh, he shall find iniquity enough,
   let him come when he will. What is now behind? We be eating and drinking as
   they were in Noe’s time; and marrying, I think as wickedly as ever was. We
   be building, purchasing, planting, in the contempt of God’s word. He may
   come shortly, when he will, for there is so much mischief, and swerving from
   the faith, reigning now in our days, as ever was in any age. It is a good
   warning to us all, to make ready against his coming.

   This little rehearsal I have made of the things I spake in my last sermon. I
   will now for this day return to my question, and dissolve it, whether God’s
   people may be governed by a governor that beareth the name of a king, or no?
   The Jews had a law, that when they should have a king, they should have him
   according to the election of God he would not leave the election of a king
   to their own brains. There be some busy brains, wanton wits, that say, the
   name of a king is an odious name; and wrest this text of the scripture,
   where God seemeth to be angry and displeased with the Israelites for asking
   a king; expounding it very evil and odiously: as who would say, a king were
   an odious thing. I coming riding in my way, and calling to remembrance
   wherefore I was sent, that I must preach, and preach before the king’s
   majesty, I thought it meet to frame my preaching according to a king. Musing
   of this, I remembered of myself a book that came from cardinal Pole, master
   Pole, the king’s traitor, which he sent to the king’s majesty. I never
   remember that man, methink, but I remember him with a heavy heart: a witty
   man, a learned man, a man of a noble house; so in favour, that if he had
   tarried in the realm, and would have conformed himself to the king’s
   proceedings, I heard say, and I believe it verily, that he had been bishop
   of York at this day. To be bidden by, he would have done much good in that
   part of the realm; for those quarters have always had great need of a
   learned man and a preaching prelate. A thing to be much lamented, that such
   a man should take such a way. I hear say, he readeth much St Hierome’s
   works, and is well seen in them; but I would he would follow St Hierome,
   where he expoundeth this place of scripture, “Exite de illa, populus
   meus:” Almighty God saith, “Get you from it, get you from Rome;” he calleth
   it the purple whore of Babylon. It had been more commendable to go from it,
   than to come to it. What his sayings be in his book, I do not well remember;
   it is in the farthest end of my memory. He declareth himself in it to have a
   corrupt judgment. I have but a glimmering of it, yet in general I remember
   the scope of it. He goeth about to dissuade the king from his supremacy. In
   his persuasions he is very homely, very quick, and sharp with the king, as
   these cardinals will take well upon them. He saith, that a king is an odious
   word, and toucheth the place how God was offended with the Israelites for
   calling for a king. Very lightly he seemeth to set forth the title of a
   king; as though he should mean: What is a king? What should a king take upon
   him to redress matters of religion? It pertaineth to our holy father of
   Rome. A king is a name and a title rather suffered of God as an evil thing,
   than allowed as a good thing. Calling this to remembrance, it was an
   occasion that I spake altogether before. Now I will answer to this. For the
   answer I must somewhat rip the eighth chapter of the first book of the
   Kings. And that I may have grace, &c.

   To come to the opening of this matter, I must begin at the beginning of the
   chapter; that the unlearned, although I am sure here be a great many well
   learned, may the better come to the understanding of the matter: Factum est
   cum senuisset Samuel, fecit filios suos judices populo, “It came to pass
   when Samuel was stricken in age, he made his sons judges over Israel.” Of
   Samuel I might fetch a process afar off, of the story of Elcana, who was his
   father, and who was his mother. Elcana, his father, had two wives, Anna and
   Phenenna, and did not put them away as men do nowadays. There was debate
   between these two wives. Phenenna, in the doing of sacrifice, embraided Anna
   because she was barren and not fruitful. I might take here occasion to
   entreat of the duty between man and wife, which is a holy religion, but not
   religiously kept. But I will not enter into that matter at this time. Well,
   in process of time God made Anna fruitful through her devout prayer: she
   brought forth Samuel, who by the ordinance of God was made the high priest:
   father Samuel, a good man, a singular example, and singular pattern, a man
   alone, few such men as father Samuel was. To be short, he was now come to
   age, he was an old man, an impotent man, not able to go from place to place
   to minister justice; he elected and chose two suffragans, two coadjutors,
   two co-helpers. I mean not hallowers of bells, nor christeners of bells;
   that is a popish suffraganship. He made them to help him to discharge his
   office: he chose his two sons rather than other, because he knew them to be
   well brought up in virtue and learning. It was not for any carnal affection;
   he cared not for his renown or revenues, but he appointed them for the ease
   of the people, the one for to supply his place in Bethsabe, and the other in
   Bethlem; as we have now in England, for the wealth of the realm, we have two
   lords presidents. Surely it is well done, and a goodly order: I would there
   were a third in another place. For the ease of his people, good father
   Samuel, and to discharge his offices in places where he could not come
   himself, he set his two sons in office with him as his suffragans and as his
   coadjutors. Here I might take occasion to treat, what old and impotent
   bishops should do, what old preachers should do, when they come to
   impotency, to join with them preachers, (preachers, not bell-hallowers,) and
   to depart part of their living with them. I might have dilated this matter
   at large; but I am honestly prevented of this common-place, and I am very
   glad of it: it was very well handled the last Sunday. They that will not for
   the office sake receive other, regard more the fleece than the flock. Father
   Samuel regarded not his revenues. Our Lord give them grace to be affected as
   he was, and to follow him, &c.!

   Though I say that I would wish more lords presidents, I mean not, that I
   would have prelates lords presidents; nor that lords bishops should be lords
   presidents. As touching that, I said my mind and conscience the last year.
   And although it is said, praesunt, it is not meant that they should be lords
   presidents. The office of a presidentship is a civil office and it cannot be
   that one man shall discharge both well.

   It followeth in the text, Non ambulaverunt filii ejus in viis ejus, “His
   sons walked not in his ways.” Here is the matter, here ye see the goodness
   of Samuel, how when he was not able to take the pains himself, for their own
   ease, he appointed them judges near unto them, as it were in the further
   parts of his realm, to have justice rightly ministered. But what followed?
   Though Samuel were good, and his children well brought up, look what the
   world can do! Ah, crafty world! whom shall not this world corrupt and
   deceive at one time or other? Samuel thought his sons should have proved
   well, but yet Samuel’s sons walked not in their father’s way. Why? What
   then? Is the son always bound to walk in the father’s way? No, ye must not
   take it for a general rule. All sons are not to be blamed for not walking in
   their father’s ways. Ezekias did not follow the steps of his father Ahaz,
   and was well allowed in it. Josias, the best king that ever was in Jewry,
   reformed his father’s ways, who walked in worldly policy. In his youth he
   took away all idolatry, and purged his realm of it, and set a good order in
   all his dominions, and wrestled with idolatry. And although his father or
   his grandfather Manasses (it makes no matter whether) repented in the end,
   he had no time to reform things, he left it to his son to be done. Josias
   began, and made an alteration in his childhood; he turned all upside-down,
   he would suffer no idolatry to stand. Therefore you must not take it for a
   general rule, that the son must ever walk in his father’s ways. Here I will
   renew that which I said before of the stiff-necked Jews, the rebellious
   people, that is their title; they never spake so rebelliously as to say they
   would not receive any alteration till their king came to age. Much less we
   Englishmen, if there be any such in England, may be ashamed. I wonder with
   what conscience folk can hear such things, and allow it.

   This Josias made a notable alteration; and therefore take it not for a
   general rule, that the son shall always walk in his father’s ways. Think not
   because he was slain in battle, that God was displeased with him: for herein
   God shewed his goodness to him wonderfully; who would not suffer him to see
   the captivity that he would bring upon the Israelites. He would not have him
   to have the sight, the feeling, and the beholding of his plague; he suffered
   him to be taken away before, and to be slain of the king of Egypt. Wherefore
   a just man must be glad when he is taken from misery: Justus si morte
   praeoccupatus fuerit in refrigerio erit; “If a just man be prevented with
   death, it shall be to his relief: “he must think that he is one of those
   whom the world is not worthy to have. It came of a singular goodness of God,
   that he was by death delivered from the sight of that captivity. Therefore
   take it not for a general rule, that the son be always bound to walk in the
   father’s ways: Nolite in praeceptis patrum vestrorum incedere, “Walk not in
   the commandments of your fathers;” for so it is said in another place of
   scripture. It is spoken to the reproach of Samuel’s sons, that they walked
   not in his way, for he was a good man: a wonderful thing that these
   children, being so well brought up, should so fall and be corrupt. If the
   devil can prevail and hath power against them that had so godly education,
   what vantage hath he at them that be brought up in iniquity and
   covetousness? It is a proverb, that Magistratus virum commonstrat, “Office
   and authority sheweth what a man is.” A man knoweth not himself till he be
   tried. Many there be that being without office can rebuke magistrates, and
   find fault with men that be in office and pre-eminence: after, when it
   cometh to their chance to come to office themselves, then they have taken
   out a new lesson; Cum essem parvulus sapiebam ut parvulus, “When I was a
   child I savoured as a child.” They will do then as other men do; they are
   come to have experience, to be practitioners. The maid’s child is ever best
   taught: for he that standeth upright in office, he is the fellow. Samuel
   would never have thought that his sons should have been so corrupted. It is
   a perilous thing, a dangerous state to be a judge. they felt the smack of
   this world, a perilous thing and therefore Chrysostom saith, Miror si
   aliquis rectorum salvabitur; “I marvel,” saith he, “that any ruler can be
   saved.” If the peril were well considered, men would not be so desirous as
   they be. The world, the world hath many subtle sleights: it is a crafty
   thing; and very deceitful, a corrupter; and who is it whom the world doth
   not corrupt and blind at one time or other? What was the way they walked?
   Declinaverunt post avaritiam, that is one: they stooped after gains, turned
   aside after lucre. What followed? Acceperunt munera, they took rewards,
   gifts; bribes I should call them, for that is their right name. Perverterunt
   judicium, they turned justice upside down. Either they would give wrong
   judgment, or else put off and delay poor men’s matters. These were their
   ways, here is the devil’s genealogy; a gradation of the devil’s making: this
   is scala inferni, the ladder of hell.

   I told you before of scala coeli, the ladder of heaven; I would you should
   not forget it. The steps thereof are set forth in the tenth to the Romans.
   The first is preaching, then hearing, then believing, and last of all
   salvation. Scala coeli is a preaching matter, I tell you, and not a massing
   matter. God’s instrument of salvation is preaching. Here I move you, my
   lords, not to be greedy and outrageous in enhancing and raising of your
   rents to the minishing of the office of salvation. It would pity a man’s
   heart to hear that that I hear of the state of Cambridge; what it is in
   Oxford, I cannot tell. There be few do study divinity, but so many as of
   necessity must furnish the colleges; for their livings be so small, and
   victuals so dear, that they tarry not there, but go other where to seek
   livings; and so they go about. Now there be a few gentlemen, and they study
   a little divinity. Alas! what is that? It will come to pass that we shall
   have nothing but a little English divinity, that will bring the realm into a
   very barbarousness and utter decay of learning. It is not that, I wis, that
   will keep out the supremacy of the bishop of Rome.

   Here I will make a supplication, that ye would bestow so much to the finding
   of scholars of good wits, of poor men’s sons, to exercise the office of
   salvation, in relieving of scholars, as ye were wont to bestow in
   pilgrimage-matters, in trentals, in masses, in pardons, in
   purgatory-matters. Ye bestowed that liberally, bountifully; but this was not
   well spent. You had a zeal, but not secundum scientiam, “not according to
   knowledge.” You may be sure, if you bestow your goods on this wise, ye shall
   bestow it well, to support and uphold God’s word, wherein ye shall please
   God. I require no more but that ye bestow so much godly as ye were wont to
   bestow ungodly. It is a reasonable petition; for God’s sake look upon it. I
   say no more. There be none now but great men’s sons in colleges, and their
   fathers look not to have them preachers; so every way this office of
   preaching is pinched at. I will speak no more of scala coeli. But I am sure
   this is scala inferni, the right way to hell, to be covetous, to take
   bribes, and pervert justice. If a judge should 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 further and take
   bribes; and last, pervert judgment. Lo, here is the mother and the daughter,
   and the daughter’s daughter. Avarice is the mother, she brings forth
   bribe-taking, and bribe-taking perverting of judgment. There lacks a fourth
   thing to make up the mess, which, (so God help me!) if I were judge, should
   be hangum tuum, a Tyburn tippet to take with him, and it were the judge of
   the king’s bench, my lord chief judge of England; yea, and it were my lord
   chancellor himself, to Tyburn with him. There was within these thirty years
   a certain widow, which suddenly was attached, had to prison, indicted,
   condemned, and there were certain learned men that visited her in the
   prison. Oh, Í would ye would resort to prisons! A commendable thing in a
   Christian realm: I would wish there were curates for prisons, that we might
   say, the curate of Newgate, the curate of the Fleet, and I would have them
   waged for their labour. It is a holiday work to visit the prisoners, for
   they be kept from sermons. There was that resorted to this woman, who when
   she came to prison, was all on her beads, and nothing else, a popish woman,
   and savoured not of Jesu Christ. In process she was so applied, that she
   tasted quam suavis est Dominus; she had such a savour, such a sweetness and
   feeling, that she thought it long to the day of execution. She was with
   Christ already, as touching faith; she had such a desire that she said with
   St Paul, Cupio dissolvi et esse cum Christo, “I desire to be rid, and to be
   with Christ.” The word of God had so wrought in her. When she was brought to
   punishment, she desired to confess her fault: she took of her death, that
   she was guiltless in that thing she suffered for, and her neighbours would
   have borne her witness in the same. She was always an honest civil woman;
   her neighbours would have gone on her purgation a great way. They would
   needs have her confess. “Then,” saith she, “I am not guilty. Would ye have
   me make me guilty where I am not?” Yet for all this she was a trepasser, she
   had done a great offence. But before I go forward with this, I must first
   tell you a tale. I heard a good while ago a tale of one (I saw the man that
   told me the tale not long ago) in this auditory. He hath travelled in more
   countries than one. He told me that there was once a praetor in Rome, lord
   mayor of Rome, a rich man, one of the richest merchants in all the city, and
   suddenly he was cast in the castle Angel. It was heard of, and every man
   whispered in another’s ear, “What hath he done? Hath he killed any man?
   “No.” “Hath he meddled with alum, our holy father’s merchandise?” “No.”
   “Hath he counterfeited our holy father’s bulls?” “No.” For these were high
   treasons. One rounded another in the ear, and said, Erat dives, “He was a
   rich man:” a great fault. Here was a goodly prey for that holy father. It
   was in pope Julius’s time; he was a great warrior. This prey would help him
   to maintain his wars; a jolly prey for our holy father. So this woman was
   dives: she was a rich woman, she had her lands by the sheriff’s nose. He was
   a gentleman of a long nose. Such a cup, such a cover! She would not depart
   from her own. This sheriff was a covetous man, a worldly man. The judge, at
   the impanelling of the quest, had his grave looks, and charged them with
   this: “It was the king’s matter, look well upon it.” When it makes for their
   purpose, they have “The King, the King,” in their mouths. Well, somewhat
   there was, there was walking of angels between them. I would wish that of
   such a judge in England now we might have the skin hanged up. It were a
   goodly sign, the sign of the judge’s skin. It should be Lot’s wife to all
   judges that should follow after.

   By this ye may perceive it is possible for a man to answer for himself, and
   be arraigned at the bar, and nevertheless to have wrong: yea, ye shall have
   it in form of law, and yet have wrong too. So it is possible, in a case, for
   a man that hath in his absence attaintment, to have right and no wrong. I
   will not say nay but it is a good law for a man to answer for himself: this
   is reasonable, allowable, and good. And yet such an urgent cause may be,
   such a respect to a commonwealth, that a man may rightly be condemned in his
   absence. There be such causes that a man may in his absence be condemned,
   but not oft, except they be such cases that the reason of the general law
   may be kept. I am provoked of some to condemn this law, but I am not able,
   so it be but for a time, and upon weighty considerations; so that it be used
   rarely, seldomly for avoiding disturbance in the commonwealth, such an epiky
   [55] and moderation may be used in it. And nevertheless it is very meet and
   requisite that a man should answer for himself. We must consider the ground
   of the law: for Ratio legis anima legis, “The reason of the law is the soul
   of the law.” Why? What is the reason and end of the law? It is this, that no
   man should be injured. A man may in his attaintment have no more wrong done
   him than if he answered for himself. Ah! then I am not able to say, that in
   no wise an arraignment may be turned into attaintment. A man may have wrong,
   and that in open judgment and in form of law, and yet allowed to answer for
   himself; and even so is possible he may have right, though he never answer
   for himself. I will not say but that the parliament-houses, both high and
   low, may err, and yet they may do well, and christian subjects must take all
   things to the best, and expound their doings well, although they cannot
   yield a reason for it, except their proceedings be manifestly wicked. For
   though they cannot attain to see for what purpose things be done, it is no
   good reason that they be called evil done therefore. And is this a good
   argument, “He is not allowed to answer for himself in this place or that
   place, where he will appoint; ergo, he is not allowed to answer for
   himself?” No: he might have answered the best he could for himself before a
   great many, and have had more too if he had required them: yea, and was
   commanded upon his allegiance to speak for himself and to make answer; but
   he would not. Needs he would come out to judgment, and appoint the place
   himself. A man that answers for himself at the bar is not allowed his man of
   law to answer for him, but he must answer himself. Yet in the parliament,
   although he were not there himself, any friend he had had liberty to answer
   for him, frank and free. I know of the old manner: the tenor of the writs is
   this, — every man to speak the best he knoweth of his conscience, for the
   king’s majesty’s honour; and the wealth of the realm. There were in the
   parliament, in both houses, a great many learned men, conscionable men, wise
   men. When that man was attainted there, and they had liberty there to say
   nay to his attaintment if they would; sure I am the most allowed it, or else
   it could not have gone forward.

   These premises considered, I would have you to bear such a heart as it
   becometh christian subjects. I know what men say of me well enough. I could
   purge myself. There is that provokes me to speak against this law of
   attaintment they say I am not indifferent.

   Surely I would have it to be done rarely, upon some great respect to the
   commonwealth, for avoiding of greater tumult and peril. St Paul was allowed
   to answer for himself: if Lysias the tribune had not plucked him away from
   shewing of his matter, it had cost him his life. Where he was saved by the
   magistrate, being but a private man; will ye not allow that something be
   done as well for saving of the magistrate’s life? It behoves them of the
   parliament to look well upon the matter: and I, for my part, think not but
   they did well; else I should not yield the duty of a subject. Some liken me
   to doctor Shaw, that preached at Paul’s Cross, that king Edward’s sons were
   bastards. An easy matter for one of the council to do as doctor Shaw did.
   Methink you, being the king’s servant and his officer, should think better
   on the king and his council, though I were light of belief. If he had been a
   true man to his master, he would never have spoken it. The council needs not
   my lie for the defence of that that they do. I can bear it of myself.
   Concerning myself, that which I have spoken hath done some good. You will
   say this: the parliament-house are wiser than I am, you might leave them to
   the defence of themselves. Although the men of the parliament-house can
   defend themselves, yet have I spoken this of a good zeal, and a good ground,
   of the admiral’s writing; I have not feigned nor lied one jot, I take God to
   witness. Use therefore your judgment and languages as it becometh christian
   subjects. I will now leave he honourable council to answer for themselves.
   He confessed one fact, he would have had the governance of the king’s
   majesty. And wot you why? He said he would not, in his minority, have him
   brought up like a ward. I am sure he hath been brought up so godly, with
   such schoolmasters, as never king was in England, and so hath prospered
   under them as never none did. I wot not what he meant by his bringing up
   like a ward, unless he would have him not to go to his book and learn as he
   doth. Now wo worth him! Yet I will not say so neither, but I pray God amend
   him, or else God send him short life, that would have my sovereign not to be
   brought up in learning, and would pluck him from his book. I advertise thee
   therefore, my fellow-subject, use thy tongue better, and expound well the
   doings of the magistrates.

   Now to the purpose; for these things let me of my matter. Some say preachers
   should not meddle with such matters; but did not our Saviour Jesus Christ
   meddle with matters of judgment, when he spake of the wicked judge, to leave
   example to us to follow, to do the same? Ye see here that lady Covetousness
   is a fruitful woman, ever childing, and ever bringing forth her fruits. It
   is a true saying, Radix omnium malorum avaritia, “Covetousness is the root
   of all wickedness.” One will say, peradventure, “You speak unseemly and
   inconveniently, so to be against the officers for taking of rewards in doing
   pleasures. Ye consider not the matter to the bottom. Their offices be bought
   for great sums; now how should they receive their money again but by
   bribing? Ye would have them undone. Some of them gave two hundred pound,
   some five hundred pound, some two thousand pound: and how shall they gather
   up this money again, but by helping themselves in their office?” And is it
   so, trow ye? Are civil offices bought for money? Lord God, who would have
   thought that! Let us not be too hasty to credit it: for then we have the old
   proverb, Omnia venalia Romae, “All things are sold for money at Rome”; and
   Rome is come home to our own doors. If they buy, they must needs sell; for
   it is wittily spoken, Vendere jure potest, emerat ille prius, “He may
   lawfully sell it, he bought it before. God forfend that ever any such
   enormity should be in England, that civil offices should be bought and sold;
   whereas men should have them given them for their worthiness! I would the
   king’s majesty should seek through his realm for meet men, and able men,
   worthy to be in office, yea, and give them liberally for their pains; and
   rather give them money to take the office in hand, than they to give money
   for it. This buying of offices is a making of bribery; it is an inducing and
   enforcing and compelling of men to bribery. Holy scripture qualifieth the
   officers, and sheweth what manner of men they should be, and of what
   qualities, viros fortes, some translations have, viros sapientes, “wise
   men”; the English translation hath it very well, “men of activity,” that
   have stomachs to do their office: they must not be milksops, nor
   white-livered knights; they must be wise, hearty, hardy, men of a good
   stomach. Secondarily, he qualifieth them with the fear of God: he saith they
   must be timentes Deum, “fearing God.” For if he fear God, he shall be no
   briber, no perverter of judgment, faithful. Thirdly, they must be chosen
   officers, in quibus est veritas, “in whom is truth”; if he say it, it shall
   be done. Fourthly, qui oderunt avaritiam, “hating covetousness”: far from
   it; he will not come near it that hateth it. It is not he that will give
   five hundred pound for an office. With these qualities God’s wisdom would
   have magistrates to be qualified.

   This cometh from the devil’s consistory, to pay five hundred pound for one
   office. If they pay so much, it must needs follow that they take bribes,
   that they be bribe-takers. Such as be meet to bear office, seek them out,
   hire them, give them competent and liberal fees, that they shall not need to
   take any bribes. And if ye be a selling civil offices, ye are as they which
   sell their benefices; and so we shall have omnia venalia, all things bought
   for money. I marvel the ground gapes not and devours us: howbeit, we ought
   not to marvel; surely it is the great lenity of God that suffers it. O Lord,
   in what case are we! If the great men in Turky should use in their religion
   of Mahomet to sell, as our patrons commonly sell benefices here, the office
   of preaching, the office of salvation, it should be taken as an intolerable
   thing; the Turk would not suffer it in his commonwealth. Patrons be charged
   to see the office done, and not to seek a lucre and a gain by their
   patronship. There was a patron in England, when it was that he had a
   benefice fallen into his hand, and a good brother of mine came unto him, and
   brought him thirty apples in a dish, and gave them 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 have
   none of his apples; I have as good as these, or as he hath any, in mine 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 than they look for.” He cut one of
   them, and found ten pieces of gold in it. “Marry,” quoth he, “this is a good
   apple.” The priest standing not far off, hearing what the gentleman said,
   cried out and answered, “They are all one apple, I warrant you, sir; they
   grew all on one tree, and have all one taste.” “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 will stand you in better stead than all St Paul’s learning.
   Well, let patrons take heed; for they shall answer for all the souls that
   perish through their default. There is a saying, that there be a great many
   in England that say there is no soul, that believe not in the immortality of
   man’s soul, that think it is not eternal, but like a dog’s soul, that think
   there is neither heaven or hell. O Lord, what a weighty matter is this! What
   a lamentable thing in a Christian commonwealth! I cannot tell what they say;
   but I perceive by these works that they think so, or else they would never
   do as they do. These sellers of offices shew that they believe that there is
   neither hell nor heaven: it is taken for a laughing matter.

   Well, I will go on. Now to the chapter. The children of Israel came to
   Samuel, and said, Senuisti; “Thou art grown into age, give us a king; thy
   sons walk not in thy ways.” What a heaviness was this to father Samuel’s
   heart, to hear that his sons, whom he had so well brought up, should swerve
   from his ways that he had walked in! Father Samuel goeth to God, to know his
   will and pleasure in this matter. God answered, “Let them have a king; they
   have not cast thee away, but me, that I should not reign over them.” This is
   their ground, that say a king is an odious thing, and not acceptable before
   the face of God. Thus they force and violate this place, to make it for
   their purpose; where no such thing is meant. “Shew the Israelites,” saith
   God, “and testify to them a king’s authority, and what a king is, and what a
   king will do. If that will not persuade them, I will not hear them hereafter
   when they shall cry unto me.”

   I must needs confess that the Jews trespassed against God in asking a king;
   but here is the matter, in what thing their offence stood, whether
   absolutely in asking a king, or in any other circumstance. It was in a
   circumstance: they said not, Ask us a king of God; but, Make us a king to
   judge us, as all other nations have. They would have a king of their own
   swing, and of their own election, as though they passed not of God. In
   another point there was pride; they would be like the heathen, and judged
   under kings, as they were. Thirdly, they offended God, because they asked a
   king to the injury and wrong of good father Samuel, to depose him; so this
   was a wrong toward Samuel. It was not with Samuel and his children, Idel and
   Abia, like as with Eli and his children, Ophnia and Phinees. They were
   cruel, who with hooks taking the flesh out of the pots, when that sacrifice
   was offered to God, brought the people into a contempt of God’s word. They
   were lecherers; their sin was manifestly and notoriously known: but their
   father Eli, knowing and hearing of it, did blame them, but nothing to the
   purpose; he did not earnestly and substantially chastise them, and therefore
   he was justly deposed of God. The sins of Samuel’s sons were not known; they
   were not so notorious: wherefore it was not with father Samuel as it was
   with Eli; his sons’ faults were taking of bribes, and perverting of
   judgments. Ye know that bribery is a secret fault, and therefore it was not
   known: it was done under a colour and a pretence of justice, hiddenly and
   covertly done therefore because it stood in bribes, it was not like in
   Samuel as in Eli. It is a dangerous thing to be in office; for qui attingit
   picem coinquinabitur ab ea; “He that meddleth with pitch is like to be
   spotted with it.” Bribes may be assembled [56] to pitch; for even as pitch
   doth pollute their hands that meddle with it, so bribes will bring you to
   perverting of justice. Beware of pitch, you judges of the world; bribes will
   make you pervert justice. “Why,” you will say, “we touch none.” No, marry,
   but my mistress your wife hath a fine finger, she toucheth it for you: or
   else you have a servant, a muneribus; he will say, “If you will come to my
   master and offer him a yoke of oxen, you shall speed never the worse; but Í
   think my master will take none.” When he hath offered them to the master,
   then comes another servant and says, “If you will bring them to the clerk of
   the kitchen, you shall be remembered the better.” This is a friarly fashion,
   that will receive no money in their hands, but will have it put upon their
   sleeves; a goodly rag of popish religion. They be like Gray Friars, that
   will not be seen to receive bribes themselves, but have others to receive
   for them.

   Though Samuel’s sons were privy bribers, and kept the thing very close, yet
   the cry of the people brought it to Samuel. It was a hid kind of sin: for
   men in this point would face it, and brazen it, and make a Shew of upright
   dealing, when they be most guilty. Nevertheless, this gear came out. O
   wicked sons, that brought both their father to deposition, and themselves to
   shame! When Samuel heard of their fault, he went not about to excuse their
   faults: he would not bear with his sons, he would not communicare peccatis
   alienis, be partaker with his sons’ offences: he said, Ego senui, ecce filii
   mei vobiscum sunt. As soon as he heard of it, he delivered his sons to the
   people to be punished. He went not about to excuse them, nor said not, “This
   is the first time, bear with them”; but presented them by and by to the
   people, saying, “Lo, here they be, take them, do with them according to
   their deserts.” Oh, I would there were no more bearers of other men’s sins
   than this good father Samuel was!

   I heard of late of a notable bloodshed: “Audio,” saith St Paul; and so do I:
   I know it not, but I hear of it. There was a searcher in London which,
   executing his office, displeased a merchantman, insomuch that when he was
   doing his office they were at words: the merchantman threatened him; the
   searcher said the king should not lose his custom. The merchant goes me
   home, and sharpens his wood-knife, and comes again and knocks him on the
   head, and kills him. They that told me the tale say it is winked at; they
   look through their fingers, and will not see it. Whether it be taken up with
   a pardon, or no, I cannot tell; but this I am sure, and if ye bear with such
   matters, the devil shall bear you away to hell. Bloodshed and murder would
   have no bearing. It is a heinous thing bloodshedding, and especially
   voluntary murder and prepensed murder. For in Numbers God saith, it
   polluteth the whole realm: Polluitur illa terra, &c., et non potest expiari
   sine sanguine; “The land cannot be purified nor cleansed again, till his
   blood be shed that shed it.” It is the office of a king to see such
   murderers punished with death; for non frustra gestat gladium. What will you
   make of a king? He beareth a sword before him, not a peacock’s feather. I go
   not about to stir you now to cruelty; but I speak against the bearing of
   bloodshed: this bearing must be looked upon. In certain causes of murder
   such great circumstances may be, that the king may pardon a murder. But if I
   were worthy to be of counsel, or if I were asked mine advice, I would not
   have the king to pardon a voluntary murder, a prepensed murder.

   I can tell where one man slew another in a township, and was attached upon
   the same: twelve men were impanelled: the man had friends: the sheriff
   laboured the bench: the twelve men stuck at it, and said, “Except he would
   disburse twelve crowns, they would find him guilty.” Means were found that
   the twelve crowns were paid. The quest comes in, and says “Not guilty.” Here
   was “not guilty” for twelve crowns. This is. a bearing, and if some of the
   bench were hanged, they were well served. This makes men bold to do murder
   and slaughter. We should reserve murdering till we come to our enemies, and
   the king bid us fight: he that would bestir him then were a pretty fellow
   indeed. Crowns! if their crowns were shaven to the shoulders, they were
   served well enough.

   I know where a woman was got with child, and was ashamed at the matter, and
   went into a secret place, where she had no woman at her travail, and was
   delivered of three children at a birth. She wrung their necks, and cast them
   into a water, and so killed her children: suddenly she was gaunt again; and
   her neighbours suspecting the matter, caused her to be examined, and she
   granted all. Afterward she was arraigned at the bar for it, and despatched
   and found not guilty, through bearing of friends, and bribing of the judge:
   where, at the same sessions, another poor woman was hanged for stealing a
   few rags off a hedge that were not worth a crown.

   There was a certain gentleman, a professor of the word of God, (he sped
   never the better for that, ye may be sure,) who was accused for murdering of
   a man, whereupon he was cast into prison; and by chance, as he was in
   prison, one of his friends came unto him for to visit him; and he declared
   to his friend that he was never guilty in the murdering of the man: so he
   went his ways. The gentleman was arraigned and condemned; and as he went to
   his execution, he saw his friend’s servant, and said unto him, “Commend me
   to thy master, and I pray thee tell him, I am the same man still I was when
   he was with me; and if thou tarry awhile, thou shalt see me die.” There was
   suit made for this man’s pardon, but it could not be gotten. Belike the
   sheriffs or some other bare him no good will: but he died for it. And
   afterward, I being in the Tower, having leave to come to the lieutenant’s
   table, I heard him say, that there was a man hanged afterward that killed
   the same man for whom this gentleman was put to death. O Lord, what bearing,
   what bolstering of naughty matters is this in a christian realm! I desire
   your Majesty to remedy the matter, and God grant you to see redress in this
   realm in your own person. Although my lord Protector, I doubt not, and the
   rest of the council do, in the mean while, all that lieth in them to redress
   things; I would such as be rulers, noblemen, and masters, should be at this
   point with their servants, to certify them on this sort: If any man go about
   to do you wrong, I will do my best to help you in your right; but if ye
   break the law, ye shall have justice. If ye will be man-quellers, murderers,
   and transgressors, look for no bearing at my hands. A strange thing! What
   need we in the vengeance to burden ourselves with other men’s sins? Have we
   not sins enow of our own? What need have I to burden myself with other
   men’s sins? I have burdens and two heaps of sins, one heap of known sins,
   another of unknown sins. I had need to say, Ab occultis meis munda me,
   Domine; “O Lord, deliver me from my hidden and my unknown sins.” Then if I
   bear with other men’s sins, I must say: Deliver me from my other men’s sins.
   A strange saying: from my other men’s sins! Who beareth with other folks’
   offences, he communicateth with other folks’ sins. Men have sins enough of
   their own, although they bear not and bolster up other men in their
   naughtiness. This bearing, this bolstering, and looking through their
   fingers, is naught. What the fair hap should I, or any else, increase my
   burden? My other men’s sins forgive me, O Lord: a strange language! they
   have hid sins of their own enough, although they bear not with guiltiness of
   other men’s sins.

   Oh, father Samuel would not bear his own sons; he offered his own sons to
   punishment, and said, Ecce filii me vobiscum sunt: even at the first time he
   said, “Lo, here they be: I discharge myself; take them unto you: and as for
   my part, Praesto sum loqui coram Domino et Christo ejus; “I am here ready to
   answer for myself before the Lord, and his anointed. Behold, here I am,
   record of me before the Lord, utrum cujusquam bovem, &c., whether I have
   taken any man’s ox, any man’s ass, or whether I have done any man wrong, or
   hurt any man, or taken any bribes at any man’s hand.” I can commend the
   English translation, that doth interpret munera, bribes, not gifts. They
   answered, “Nay, forsooth, we know no such things in you.” Testis est, mihi
   Deus, saith he, “God is witness,” quod nihil inveneritis in manu mea, “that
   you have found nought in my hands.” Few such Samuels are in England, nor in
   the world. Why did Samuel this? Marry, to purge himself; he was enforced to
   it, for he was wrongly deposed.

   Then by this ye may perceive the fault of the Jews, for they offended not
   God in asking of a king, but in asking for a king to the wronging and
   deposition of good father Samuel. If after Samuel’s death the people had
   asked of God a king, they had not faulted: but it is no small fault to put
   an innocent out of his office. King David likewise commanded his people to
   be numbered, and therewith offended God grievously. Why, might he not know
   the number of his people? Yes, it was not the numbering of the people that
   offended God, for a king may number his people; but he did it of a pride, of
   an elation of mind, not according to God’s ordinance, but as having a trust
   in the number of his men this offended God. Likewise the Jews asked a king,
   and therewith they offended not God, but they asked him with such
   circumstances, that God was offended with them. It is no small fault to put
   a just man out of his office, and to depose him unworthily. To choose a king
   contrarying the ordinance of God, is a casting away of God, and not of a
   king. Therefore doubt not but the title of a king is a lawful thing, is a
   lawful title, as of other magistrates. Only let the kings take heed that
   they do as it becometh kings to do, that they do their office well. It is a
   great thing, a chargeable thing. Let them beware that they do not
   communicare peccatis alienis, that they bear not with other men’s faults;
   for they shall give a strait account for all that perisheth through their
   negligence. We perceive now what this text meaneth. It is written in the
   last of Judges, In diebus illis non erat rex in Israel: “In those days there
   was no king in Israel; every man did that which seemed right in his own
   eyes.” Men were then allowed to do what they would. When men may be allowed
   to do what they will, then it is as good to have no king at all. Here is a
   wonderful matter, that unpreaching prelates should be suffered so long. They
   can allege for themselves seven hundred years. This while the realm had been
   as good to have no king. Likewise these bribing judges have been suffered of
   a long time: and then it was quasi non fuisset rex in Anglia. To suffer this
   is as much as to say, “There is no king in England.” It is the duty of a
   king to have all states set in order to do their office.

   I have troubled you too long, I will make an end. “Blessed be they that hear
   the word of God,” but so that they follow it, and keep it in credit, in
   memory, not to deprave it and slander it, and bring the preachers out of
   credit, but that follow it in their life and live after it. He grant you all
   that blessing, that made both you and me! Amen.
     _________________________________________________________________

   [55] ________ “Is that parte of justice called in Latine aequum and bonum:
   in English there is not any one word founden therefor; but that therby may
   be understand that equitee which omitteth parte of the rigour or extremitee
   of a law that is written, or conformeth justice to the occasion newly
   happened, which was not remembred of the makers of the lawe; applying it to
   the thing whereof leaste detriment may seeme to ensue.” Bibliothec. Eliotae,
   sub voc. Epiicia or Epiices.

   [56] assimilated.
     _________________________________________________________________

The Sixth Sermon preached before King Edward, April twelfth, 1549.

   Quaecunque scripta sunt, ad nostram doctrinam scripta sunt. — Rom. xv. 4.

   All things that are written, they are written to be our doctrine.

   What doctrine is written for us in the eighth chapter of the first book of
   the Kings, I did partly shew unto you, most honourable audience, this day
   sennight, of that good man, father Samuel, that good judge, how good a man
   he was, what helpers and coadjutors he took unto him, to have his office
   well discharged. I told you also of the wickedness of his sons, how they
   took bribes, and lived wickedly, and by that means brought both their father
   and themselves to deposition; and how the people did offend God, in asking a
   king in father Samuel’s time; and how father Samuel was put from his office,
   who deserved it not. I opened to you also, how father Samuel cleared
   himself, that he knew not the faults of his sons; he was no bearer with his
   sons, he was sorry for it, when he heard it, but he would not bear with them
   in their wickedness: filii mei vobiscum sunt; “My sons are with you,” saith
   he, “do with them according to their deserts. I will not maintain them, nor
   bear with them.” After that, he clears himself at the king’s feet, that the
   people had nothing to burthen him withal, neither money, nor money worth. In
   treating of that part I chanced to shew you what I heard of a man that was
   slain, and I hear say it was not well taken. Forsooth, I intended not to
   impair any man’s estimation or honesty, and they that enforce it to that,
   enforce it not to my meaning. I said I heard but of such a thing, and took
   occasion by that that I heard to speak against the thing that I knew to be
   naught, that no man should bear with any man to the maintenance of voluntary
   and prepensed murder. And I hear say since, the man was otherwise an honest
   man, and they that spake for him are honest men. I am inclinable enough to
   credit it. I spake not because I would have any man’s honesty impaired. Only
   I did, as St Paul did, who hearing of the Corinthians, that there should be
   contentions and misorder among them, did write unto them that he heard; and
   thereupon, by occasion of hearing, he set forth the very wholesome doctrine
   of the Supper of the Lord. We might not have lacked that doctrine, I tell
   you. Be it so, the Corinthians had no such contentions among them, as Paul
   wrote of; be it so, they had not misordered themselves: it was neither off
   nor on to that that Paul said: the matter lay in that, that upon hearing he
   would take occasion to set out the good and true doctrine. So I did not
   affirm it to be true that I heard; I spake it to advertise you to beware of
   bearing with willful and prepensed murder. I would have nothing enforced
   against any man this was mine intent and meaning. I do not know what ye call
   chance-medley in the law; it is not for my study. I am a scholar in
   scripture, in God’s book; I study that. I know what voluntary murder is
   before God: if I shall fall out with a man, he is angry with me, and I with
   him, and lacking opportunity and place, we shall put it off for that time;
   in the mean season I prepare my weapon, and sharp it against another time; I
   swell and boil in this passion towards him; I seek him, we meddle together;
   it is my chance, by reason my weapon is better than his, and so forth, to
   kill him; I give him his death-stroke in my vengeance. and anger: this call
   I voluntary murder in scripture; what it is in the law, I cannot tell. It is
   a great sin, and therefore I call it voluntary. I remember what a great
   clerk writeth of this: Omne peccatum adeo est voluntarium, ut nisi sit
   voluntarium non sit peccatum: “Every sin,” saith he, “is so voluntary, that
   if it be not voluntary, it cannot be called sin.” Sin is no actual sin, if
   it be not voluntary. I would we would all know our faults and repent: that
   that is done, is done; it cannot be called back again. God is merciful, the
   king is merciful: here we may repent, this is the place of repentance; when
   we are gone hence, it is too late then to repent. And let us be content with
   such order as the magistrates shall take: but sure it is a perilous thing to
   bear with any such matter. I told you what I heard say; I would have no
   man’s honesty impaired by my telling. I heard say since of another murder,
   that a Spaniard should kill an Englishman, and run him through with his
   sword; they say he was a tall man: but I hear not that the Spaniard was
   hanged for his labour; if I had, I would have told you it too. They tell
   out, as the tale goeth, about a whore. O Lord, what whoredom is used
   nowadays, as I hear by the relation of honest men, which tell it not after a
   worldly sort, as though they rejoiced at it, but heavily, with heavy hearts,
   how God is dishonoured by whoredom in this city of London; yea, the Bank,
   [57] when it stood, was never so common! If it be true that is told, it is
   marvel that it doth not sink, and that the earth gapeth not and swalloweth
   it up. It is wonderful that the city of London doth suffer such whoredom
   unpunished. God hath suffered long of his great lenity, mercy, and
   benignity; but he will punish sharply at the length, if we do not repent.
   There is some place in London, [58] as they say, “Immunity, impunity”: what
   should I call it? A privileged place for whoredom. The lord mayor hath
   nothing to do there, the sheriffs they cannot meddle with it; and the quest
   they do not inquire of it: and there men do bring their whores, yea, other
   men’s wives, and there is no reformation of it.

   There be such dicing houses also, they say, as hath not been wont to be,
   where young gentlemen dice away their thrift; and where dicing is, there are
   other follies also. For the love of God let remedy be had, let us wrestle
   and strive against sin. Men of England, in times past, when they would
   exercise themselves, (for we must needs have some recreation, our bodies
   cannot endure without some exercise,) they were wont to go abroad in the
   fields a shooting; but now it is turned into glossing, gulling, and whoring
   within the house. The art of shooting hath been in times past much esteemed
   in this realm: it is a gift of God that he hath given us to excel all other
   nations withal: it hath been God’s instrument, whereby he hath given us many
   victories against our enemies: but now we have taken up whoring in towns,
   instead of shooting in the fields. A wondrous thing, that so excellent a
   gift of God should be so little esteemed! I desire you, my lords, even as ye
   love the honour and glory of God, and intend to remove his indignation, let
   there be sent forth some proclamation, some sharp proclamation to the
   justices of peace, for they do not their duty: justices now be no justices.
   There be many good acts made for this matter already. Charge them upon their
   allegiance, that this singular benefit of God may be practised, and that it
   be not turned into bowling, glossing, and whoring within the towns; for they
   be negligent in executing these laws of shooting. In my time my poor father
   was as diligent to, teach me to shoot, as to learn me any other thing; and
   so I think other men did their children, he taught me how to draw, how to
   lay my body in my bow, and not to draw with strength of arms, as other
   nations do, but with strength of the body: I had my bows bought me,
   according to my age and strength; as I increased in them, so my bows were
   made bigger and bigger, for men shall never shoot well, except they be
   brought up in it: it is a goodly art, a wholesome kind of exercise, and much
   commended in physic.

   Marcilius Phicinus, in his book De triplici vita, (it is a great while since
   I read him now,) but I remember he commendeth this kind of exercise, and
   saith, that it wrestleth against many kinds of diseases. In the reverence of
   God let it be continued; let a proclamation go forth; charging the justices
   of peace, that they see such acts and statutes kept as were made for this
   purpose.

   I will to my matter. I intend this day to entreat of a piece of scripture
   written in the beginning of the fifth chapter of Luke. I am occasioned to
   take this place by a book sent to the king’s majesty that dead is by master
   Pole. It is a text that he doth greatly abuse for the supremacy: he racks
   it, and violates it, to serve for the maintenance of the bishop of Rome. And
   as he did enforce the other place, that I entreated of last, so did he
   enforce this also, to serve his matter. The story is this: our Saviour
   Christ was come now to the bank of the water of Genezareth. The people were
   come to him, and flocked about him to hear him preach. And Jesus took a boat
   that was standing at the pool, (it was Simon’s boat,) and went into it. And
   sitting in the boat, he preached to them that were on the bank. And when he
   had preached and taught them, he spake to Simon, and bade him launch out
   further into the deep, and loose his nets to catch fish. And Simon made
   answer and said, “Master, we have laboured all night, but we caught nothing:
   howbeit, at thy commandment, because thou biddest us, we will go to it
   again.” And so they did, and caught a great draught, a miraculous draught,
   so much that the net brake; and they called to their fellows that were by
   (for they had two boats) to come to help them; and they came, and filled
   both their boats so full, that they were nigh drowning.

   This is the story. That I may declare this text so that it may be to the
   honour of God, and edification of your souls and mine both, I shall desire
   you to help me with your prayer, in the which, &c.

   Factum est autem (saith the text) cum turba irrueret in eum. St Luke tells
   the story, “And it came to pass, when the people pressed upon him, so that
   he was in peril to be cast into the pond, they rushed so fast upon him, and
   made such throng to him.” A wondrous thing: what a desire the people had in
   those days to hear our Saviour Christ preach! And the cause may be gathered
   of the latter end of the chapter that went before. Our Saviour Christ had
   preached unto them, and healed the sick folks of such diseases and maladies
   as they had, and therefore the people would have retained him still: but he
   made them answer, and said, Et aliis civitatibus oportet me evangelizare
   regnum Dei, nam in hoc missus sum. “I must preach the kingdom of God to
   other cities also: I must show them my Father’s will, for I came for that
   purpose: I was sent to preach the word of God.” Our Saviour Christ said, how
   he must not tarry in one place for he was sent to the world, to preach
   everywhere. Is it not a marvellous thing, that our unpreaching prelates can
   read this place, and yet preach no more than they do? I marvel that they can
   go quietly to bed, and see how he allureth them with his example to be
   diligent in their office. Here is a godly lesson also, how our Saviour
   Christ fled from glory. If these ambitious persons, that climb to honour by
   by-walks inordinately, would consider this example of Jesus Christ, they
   should come to more honour than they do; for when they seek honour by such
   by-walks, they come to confusion. Honour followeth them that flee from it.
   Our Saviour Christ gat him away early in the morning, and went unto the
   wilderness. I would they would follow this example of Christ, and not seek
   honour by such by-walks as they do. But what did the people, when he had hid
   himself? They smelled him out in the wilderness, and came unto him by
   flocks, and followed him a great number. But where read you that a great
   number of scribes and Pharisees and bishops followed him ? There is a doctor
   that writeth of this place; his name is doctor 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 now of late: he saith thus: Major devotio
   in laicis vetulis quam in clericis, &c., “There is more devotion,” saith he,
   “in lay-folk, and old wives, these simple folk, the vulgar people, than in
   the clerks”: they be better affected to the word of God than those that be
   of the clergy. I marvel not at the sentence, but I marvel to find such a
   sentence in such a doctor. If I should say so much, it would be said to me,
   that it is an evil bird that defiles his own nest; and, nemo laeditur nisi a
   seipso, “there is no man hurt but of his ownself.” There was verified the
   saying of our Saviour Christ, which he spake in another place: Ubicunque
   fuerit cadaver, ibi congregabuntur aquilae; “Wheresoever a dead carrion is,
   thither will the eagles gather.” Our Saviour Christ compares himself to a
   dead carrion; for where the carrion is, there will the eagles be: and though
   it be an evil smell to us, and stinks in a man’s nose, yet it is a sweet
   smell to the eagles; they will seek it out. So the people sought out Christ,
   they smelt his savour; he was a sweet smell to them. He is odor vitae ad
   vitam, “the smell of life to life.” They flocked about him like eagles.
   Christ was the carrion, and the people were the eagles. They had no pleasure
   to hear the scribes and the Pharisees; they stank in their nose; their
   doctrine was unsavoury; it was of lolions, of decimations of aniseed and
   commin, and such gear. There was no comfort in it for sore consciences;
   there was no consolation for wounded souls; there was no remedy for sins, as
   was in Christ’s doctrine. His doctrine eased the burden of the soul; it was
   sweet to the common people, and sour to the scribes. It was such comfort and
   pleasure to them, that they came flocking about him. Wherefore came they? Ut
   audirent verbum Dei. It was a good coming; they came to hear the word of
   God. It was not to be thought that they came all of one mind to hear the
   word of God: it is likely, that in so great a multitude some came of
   curiosity, to hear some novels; and some came smelling a sweet savour, to
   have consolation and comfort of God’s word: for we cannot be saved without
   hearing of the word; it is a necessary way to salvation. We cannot be saved
   without faith, and faith cometh by hearing of the word. Fides ex auditu.
   “And how shall they hear without a preacher?” I tell you it is the footstep
   of the ladder of heaven, of our salvation. There must be preachers, if we
   look to be saved. I told you of this gradation before; in the tenth to the
   Romans: consider it well. I had rather ye should come of a naughty mind to
   hear the word of God for novelty, or for curiosity to hear some pastime,
   than to be away. I had rather ye should come as the tale is by the
   gentlewoman of London: one of her neighbours met her in the street, and
   said, “Mistress, whither go ye?” “Marry,” said she, “I am going to St Thomas
   of Acres to the sermon; I could not sleep all this last night, and I am
   going now thither; I never failed of a good nap there.” And so I had rather
   ye should go a napping to the sermons, than not to go at all. For with what
   mind soever ye come, though ye come for an ill purpose, yet peradventure ye
   may chance to be caught or ye go; the preacher may chance to catch you on
   his hook. Rather than ye should not come at all, I would have you come of
   curiosity, as St Augustine came to hear St Ambrose. When St Augustine came
   to Milan, (he tells the story himself, in the end of his fifth book of
   Confessions,) he was very desirous to hear St Ambrose, not for any love he
   had to the doctrine that he taught, but to hear his eloquence, whether it
   was so great as the speech was, and as the bruit went. Well, before he
   departed, St Ambrose caught him on his hook, and converted him, so that he
   became of a Manichee, and of a Platonist, a good Christian, a defender of
   Christ’s religion and of the faith afterward. So I would have you to come to
   sermons. It is declared in many places of scripture, how necessary preaching
   is; as this, Evangelium est potentia Dei ad salutem omni credenti; “The
   preaching of the gospel is the power of God to every man that doth
   believe.” He means God’s word opened: it is the instrument, and the thing
   whereby we are saved.

   Beware, beware, ye diminish not this office; for if ye do, ye decay God’s
   power to all that do believe. Christ saith, consonant to the same, Nisi quis
   renatus fuerit e supernis, non potest videre regitum Dei: “Except a man be
   born again from above, he cannot see the kingdom of God.” He must have a
   regeneration: and what is this regeneration? It is not to be christened in
   water, as these firebrands expound it, and nothing else. How is it to be
   expounded then? St Peter sheweth that one place of scripture declareth
   another. It is the circumstance, and collation of places, that makes
   scripture plain. Regeneramur autem, saith St Peter, “and we be born
   again:” how? Non ex semine mortali, sed immortali, “Not by a mortal seed,
   but by an immortal.” What is this immortal seed? Per sermonem Dei viventis:
   “By the word of the living God;” by the word of God preached and opened.
   Thus cometh in our new birth.

   Here you may see how necessary this office is to our salvation. This is the
   thing that the devil wrestleth most against: it hath been all his study to
   decay this office. He worketh against it as much as he can: he hath
   prevailed too much, too much in it. He hath set up a state of unpreaching
   prelacy in this realm this seven hundred year; a stately unpreaching
   prelacy. He hath made unpreaching prelates; he hath stirred up by heaps to
   persecute this office in the title of heresy. He hath stirred up the
   magistrates to persecute it in the title of sedition, and he hath stirred up
   the people to persecute it with exprobations and slanderous words, as by the
   name of “new learning,” “strange preaching”; and with impropriations he hath
   turned preaching into private masses. If a priest should have left mass
   undone on a Sunday within these ten years, all England should have wondered
   at it; but they might have left off the sermon twenty Sundays, and never
   have been blamed. And thus by these impropriations private masses were set
   up, and preaching of God’s word trodden under foot. But what doth he now?
   What doth he now? He stirs men up to outrageous 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 beforehand for
   the time that is to come: he hath brought up now of late the most monstrous
   kind of covetousness that ever was heard of: he hath invented fee-farming of
   benefices, and all to decay this office of preaching; insomuch that, when
   any man hereafter shall 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
   withal; but he must take up a chamber in an alehouse, and there sit and play
   at the tables all the day. A goodly curate! He hath caused also, through
   this monstrous kind of covetousness, patrons to sell their benefices: yea
   what doth he more? He gets him to the university, and causeth great men and
   esquires to send their sons thither, and put out poor scholars that should
   be divines; for their parents intend not that 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, this office of regeneration.

   But to return to my matter. The people came to hear the word of God: they
   heard him with silence. I remember now a saying of St Chrysostom, and
   peradventure it might come hereafter in better place, but yet I will take it
   whilst it cometh to mind: the saying is this, Et loquentem eum audierunt in
   silentio, seriem locutionis non interrumpentes: “They heard him,” saith he,
   “in silence, not interrupting the order of his preaching.” He means, they
   heard him quietly, without any shovelling of feet, or walking up and down.
   Surely it is an ill misorder that folk shall be walking up and down in the
   sermon-time, as I have seen in this place this Lent: and there shall be such
   huzzing and buzzing in the preacher’s ear, that it maketh him oftentimes to
   forget his matter. O let us consider the king’s majesty’s goodness! This
   place was prepared for banqueting of the body; and his Majesty hath made it
   a place for the comfort of the soul, and to have the word of God preached in
   it; shewing hereby that he would have all his subjects at it, if it might be
   possible. Consider what the king’s majesty hath done for you; he alloweth
   you all to hear with him. Consider where ye be. First, ye ought to have a
   reverence to God’s word; and though it be preached by poor men, yet it is
   the same word that our Saviour spake. Consider also the presence of the
   king’s majesty, God’s high vicar in earth, having a respect to his
   personage. Ye ought to have reverence to it, and consider that he is God’s
   high minister, and yet alloweth you all to be partakers with him of the
   hearing of God’s word. This benefit of his would be thankfully taken, and it
   would be highly esteemed. Hear in silence, as Chrysostom saith. It may
   chance that some in the company may fall sick or be diseased; if there be
   any such, let them go away with silence; let them leave their salutations
   till they come in the court, let them depart with silence. I took occasion
   of Chrysostom’s words to admonish you of this thing.

   What should be the cause that our Saviour Christ went into the boat? The
   scripture calleth it navis or navicula, but it was no ship, it was a
   fisher’s boat; they were not able to have a ship. What should be the cause
   why he would not stand on the bank and preach there, but he desired Peter to
   draw the boat somewhat from the shore into the midst of the water: what
   should be the cause? One cause was, for that he might sit there more
   commodiously than on the bank: another cause was, for that he was like to be
   thrust into the pond of the people that came unto him. Why, our Saviour
   Christ might have withstood them, he was strong enough to have kept himself
   from thrusting into the water: he was stronger than they all, and if he had
   listed he might have stood on the water, as well as he walked on the water.
   Truth it is, so might he have done indeed. But as it was sometime his
   pleasure to show the power of his Godhead, so he declared now the infirmity
   and imbecility of his manhood.

   Here he giveth us an example what shall we do: we must not tempt God by any
   miracles, so long as we may walk by ordinary ways. As our Saviour Christ,
   when the devil had him on the top of the temple, and would have had him cast
   himself down, he made him this answer, Non tentabis Dominum Deum tuum, “Thou
   shalt not tempt the Lord thy God:” as if he should have said, we may not
   tempt God at all. It is no time now to shew any miracles: there is another
   way to go down by greesings. Thus he did shew us an example, that we must
   not tempt God, except it be in extreme necessity, and when we cannot
   otherwise remedy the matter, to leave it all to God, else we may not tempt
   the majesty of his Deity: beware tempting of God.

   Well, he comes to Simon’s boat, and why rather to Simon’s boat than another?
   I will answer, as I find by experience in myself. I came hither today from
   Lambeth in a wherry; and when I came to take boat, the watermen came about
   me, as the manner is, and he would have me, and he would have me: I took one
   of them. Now ye will ask me, why I came in that boat rather than in another?
   Because I would go into that that I see stand next me; it stood more
   commodiously for me. And so did Christ by Simon’s boat: it stood nearer for
   him, he saw a better seat in it. A good natural reason. Now come the
   papists, and they will make a mystery of it: they will pick out the
   supremacy of the bishop of Rome in Peter’s boat. We may make allegories
   enough of every place in scripture: but surely it must needs be a simple
   matter that standeth on so weak a ground. But ye shall see further: he
   desired Peter to thrust out his boat from the shore. He desired him. Here
   was a good lesson for the bishop of Rome, and all his college of cardinals,
   to learn humility and gentleness. Rogabat eum. He desired him: it was gently
   done of him, not with any austerity, but with all urbanity, mildness, and
   softness, and humility. What an example is this that he giveth them here!
   But they spy it not, they can see nothing but the supremacy of the bishop of
   Rome. A wondrous thing, what sight they have; they see nothing but the
   supremacy of the bishop of Rome! Imperabatis ovibus meis, saith Ezekiel, cum
   avaritia et austeritate, et dispersae sunt absque pastore; “Ye have ruled my
   sheep, and commanded them with great lordliness, austerity, and power; and
   thus ye have dispersed my sheep abroad.” And why? There was no shepherd,
   they had wanted one a great while. Rome hath been many a hundred years
   without a good shepherd. They would not learn to rule them gently; they had
   rule over them, but it was with cursings, excommunications, with great
   austerity and thunderbolts, and the devil and all, to maintain their
   unpreaching prelacy. I beseech God open their eyes, that they may see the
   truth, and not be blinded with those things that no man can see but they!

   It followeth in the text, Sedens docebat de navi: “He taught sitting.”
   Preachers, belike, were sitters in those days, as it is written in another
   place, Sedent in cathedra Mosis, “They sit in the chair of Moses.” I would
   our preachers would preach sitting or standing, one way or other. It was a
   godly pulpit that our Saviour Christ had gotten him here; an old rotten
   boat, and yet he preached his Father’s will, his Father’s message out of
   this pulpit. He cared not for the pulpit, so he might do the people good.
   Indeed it is to be commended 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 word of God sitting on a horse, or preaching in a
   tree. And yet if this should be done, the unpreaching prelates would laugh
   it to scorn. And though it be good to have the pulpit set up in churches,
   that the people may resort thither, yet I would not have it so
   superstitiously used, but that in a profane place the word of God might be
   preached sometimes; and I would not have the people offended withal, no more
   than they be with our Saviour Christ’s preaching out of a boat. And yet 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
   custom, when the bishop should come, and be rung into the town, the great
   bell’s clapper was fallen down, the tyall 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 parish 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: “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 amended as shortly as may be.” Among the other, there was one wiser
   than the rest, and he comes the 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,” said he, and pointed 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 the 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 God’s
   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.

   I came once myself to a place, riding on a journey homeward from London, and
   I sent word over night into the town that I would preach there in the
   morning, because it was holiday; and methought it was an holiday’s work. The
   church stood in my way, and I took my horse and my company, and went
   thither. I thought I should have found a great company in the church, and
   when I came there the church door was fast locked. I tarried there half an
   hour and more: at last the key was found, and one of the parish comes to me
   and says, “Sir, this is a busy day with us, we cannot hear you; it is Robin
   Hood’s 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 Hood’s men. It is no laughing matter, my
   friends, it is a weeping matter, a heavy matter; a heavy matter, under the
   pretence of gathering for Robin Hood, a traitor and a thief, to put out a
   preacher, to have his office less esteemed; to prefer Robin Hood before the
   ministration of God’s word and all this hath come of unpreaching prelates.
   This realm hath been ill provided for, that it hath had such corrupt
   judgments in it, to prefer Robin Hood to God’s word. If the bishops had been
   preachers, there should never have been any such thing: but we have 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 their ignorance still, and themselves in unpreaching prelacy.

   Well, sitting, sitting: “He sat down and taught.” The text doth tell us that
   he taught, but it doth not tell us what he taught. If I were a papist, I
   could tell what he said; I would, in the Pope’s judgment, shew what he
   taught. For the bishop of Rome hath in scrinio pectoris sui the true
   understanding of scriptures. If he call a council, the college of cardinals,
   he hath authority to determine the supper of the Lord, as he did at the
   council of Florence! And Pope Nicholas, and bishop Lanfrank, shall come and
   expound this place, and say, that our Saviour Christ said thus: “Peter, I do
   mean this by sitting in thy boat, that thou shalt go to Rome, and be bishop
   there five-and-twenty years after mine ascension; and all thy successors
   shall be rulers of the universal church after thee.”

   Here would I place also holy water, and holy bread, and all unwritten
   verities, if I were a papist; and, that scripture is not to be expounded by
   any private interpretation, but by our holy father and his college of
   cardinals. This is a great deal better place than Duc in altum, “Launch into
   the deep.” But what was Christ’s sermon? It may soon be gathered what it
   was. He is always like himself. His first sermon was, Poenitentiam agite;
   “Do penance; your living is naught; repent.” Again, at Nazareth, when he
   read in the temple, and preached remission of sins, and healing of wounded
   consciences; and in the long sermon in the mount, he was always like
   himself, he never dissented from himself.

   Oh, there is a writer hath a jolly text here, and his name is Dionysius. I
   chanced to meet with his book in my lord of Canterbury’s library: he was a
   monk of the Charterhouse. I marvel to find such a sentence in that author.
   What taught Christ in this sermon? Marry, saith he, it is not written. And
   he addeth more unto it; Evangelistae tantum scripserunt de sermonibus et
   miraculis Christi quantum cognoverunt, inspirante Deo, sufficere ad
   aedificationem ecclesiae, ad confirmationem fidei, et ad salutem animarum.
   It is true, it is not written; all his miracles were not written, so neither
   were all his sermons written: yet for all that, the evangelists did write so
   much as was necessary. “They wrote so much of the miracles and sermons of
   Christ as they knew by God’s inspiration to be sufficient for the edifying
   of the church, the confirmation of our faith, and the health of our
   souls.” If this be true, as it is indeed, where be unwritten verities? I
   marvel not at the sentence, but to find it in such an author. Jesus! what
   authority he gives to God’s word! But God would that such men should be
   witness with the authority of his book, will they, nill they. Now to draw
   towards an end.

   It followeth in the text, Duc in altum. Here cometh in the supremacy of the
   bishop of Rome. When our Saviour Christ had made an end of his sermon, and
   had fed their souls, he provided for their bodies. First, he began with the
   soul: Christ’s word is the food of it. Now he goeth to the body. He hath
   charge of them both: we must commit the feeding of the body and of the soul
   to him. Well, he saith to Peter, Duc in altum, “Launch into the depth; put
   forth thy boat farther into the deep of the water; loose your nets; now
   fish.” As who would say, “Your souls are now fed, I have taught you my
   doctrine; now I will confirm it with a miracle.” Lo, sir, here is Duc in
   altum: here Peter was made a great man, say the papists, and all his
   successors after him. And this is derived of these few words, “Launch into
   the deep.” And their argument is this: he spake to Peter only, and he spake
   to him in the singular number; ergo he gave him such a pre-eminence above
   the rest. A goodly argument! I ween it be a syllogismus, in quem terra,
   pontus. I will make a like argument. Our Saviour Christ said to Judas, when
   he was about to betray him, Quod facis fac citius, “What thou doest, do
   quickly.” Now when he spake to Peter, there were none of his disciples by
   but James and John; but when he spake to Judas, they were all present. Well,
   he said unto him, Quod facis fac citius, “Speed thy business that thou hast
   in thy head, do it.” He gave him here a secret monition, that he knew what
   he intended, if Judas had had grace to have taken it, and repented. He spake
   in the singular number to him; ergo he gave him some pre-eminence. Belike he
   made him a cardinal; and it might full well be, for they have followed Judas
   ever since. Here is as good a ground for the college of cardinals, as the
   other is for the supremacy of the bishop of Rome. “Our Saviour Christ,” say
   they, “spake only to Peter for pre-eminence, because he was chief of the
   apostles, and you can shew none other cause; ergo this is the cause why he
   spake to him in the singular number.” I dare say there is never a wherryman
   at Westminster-bridge but he can answer to this, and give a natural reason
   of it. He knoweth that one man is able to shove the boat, but one man was
   not able to cast out the nets; and therefore he said in the plural number,
   Laxate retia, “Loose your nets;” and he said in the singular number to
   Peter, “Launch out the boat.” Why? Because he was able to do it. But he
   spake the other in the plural number, because he was not able to convey the
   boat, and cast out the nets too: one man could not do it. This would the
   wherryman say, and that with better reason, than to make such a mystery of
   it, as no man can spy but they. And the cause why he spake to all was to
   shew that he will have all christian men to work for their living. It is he
   that sends food both for the body and soul, but he will not send it without
   labour. He will have all christian people to labour for it; he will use our
   labour as a mean whereby he sendeth our food.

   This was a wondrous miracle of our Saviour Christ, and he did it not only to
   allure them to his discipleship, but also for our commodity. It was a seal,
   a seal to seal his doctrine withal. Now ye know that such as be keepers of
   seals, as my lord Chancellor, and such other, whatsoever they be, they do
   not always seal, they have a sealing time: for I have heard poor men
   complain, that they have been put off from time to time of sealing, till all
   their money were spent. And as they have times to seal in, so our Saviour
   Christ had his time of sealing. When he was here in earth with his apostles,
   and in the time of the primitive church, Christ’s doctrine was sufficiently
   sealed already with seals of his own making. What should our seals do? What
   need we to seal his seal? It is a confirmed doctrine already.

   Oh, Luther, when he came into the world first, and disputed against the
   Decretals, the Clementines, Alexandrines, Extravagantines, what ado had he!
   But ye will say, peradventure, he was deceived in some things. I will not
   take upon me to defend him in all points. I will not stand to it that all
   that he wrote was true; I think he would not so himself: for there is no man
   but he may err. He came to further and further knowledge: but surely he was
   a goodly instrument. Well, I say, when he preached first, they call upon him
   to do miracles. They were wrought before, and so we need to do no miracles.
   Indeed when the popish prelates preached first, they had need of miracles,
   and the devil wrought some in the preaching of purgatory. But what kind of
   miracles these were, all England doth know: but it will not know. A
   wonderful thing that the people will continue in their blindness and
   ignorance still! We have great utility of the miracles of our Saviour Jesus
   Christ. He doth signify unto us by this wonderful work, that he is Lord as
   well of the water as of the land. A good comfort for those that be on the
   water, when they be in any tempest or danger, to call upon him.

   The fish here came at his commandment. Here we may learn that all things in
   the water are subject to Christ. Peter said, “Sir, we have laboured all
   night, and have not caught one fin; howbeit at your word we will to it
   afresh.” By this it appeareth that the gain, the lucre, the revenues that we
   get, must not be imputed to our labour; we may not say, “Gramercy labour.”
   It is not our labour, it is our Saviour Christ that sendeth us living: yet
   must we labour, for he that said to Peter labour, and he that bade the
   fishers labour, bids all men to labour in their business. There be some
   people that ascribe their gains, their increase gotten by any faculty, to
   the devil. Is there any, trow ye, in England would say so? Now if any man
   should come to another, and say he got his living by the devil, he would
   fall out with him. There is not a man in England that so saith; yet is there
   some that think it. For all that get it with false buying and selling, with
   circumvention, with usury, impostures, mixed wares, false weights, deceiving
   their lords and masters; all those that get their goods on this fashion,
   what do they think but that the devil sends them gains and riches? For they
   be his, being unlawfully gotten: what is this to say but that the devil is
   author of their gains, when they be so gotten? for God inhibits them. Deus
   non volens iniquitatem tu es; “God will no iniquity.” These folk are greatly
   deceived.

   There be some, again, impute all to their labours and works. Yea, on the
   holy day they cannot find in their hearts to come to the temple to the
   blessed communion; they must be working at home. These are wide again on the
   other side. And some there be that think, if they work nothing at all, they
   shall have enough: they will have no good exercise, but gape, and think God
   will send meat into their mouths. And these are far wide: they must work. He
   bade the fishers work: our Saviour Christ bade Peter work: and he that said
   so to them, says the same to us, every man in his art. Benedictio Dei facit
   divitem; “The blessing of God maketh a man rich.” He lets his sun shine upon
   the wicked, as well as upon the good; he sends riches both to good and bad.
   But this blessing turns to them into a malediction and a curse; it
   increaseth their damnation. St Paul, writing to the Thessalonians, did put
   an order how every man should work in his vocation: Cum essemus apud vos,
   hoc praecipiebamus vobis, ut si quis nollet operari is nec edat; which in
   our English tongue is: “When I was among you,” saith he, “I made this
   ordinance, that whosoever would not do the work of his vocation should have
   no meat.” It were a good ordinance in a commonweal, that every man should be
   set on work, every man in his vocation. “Let him have no meat.” Now he saith
   furthermore, Audivimus quosdam inter vos versantes inordinate nihil operis
   facientes, “I hear say there be some amongst you that live inordinately.”
   What is that word inordinately? Idly, giving themselves to no occupation for
   their living: curiose agentes, curious men, given to curiosity, to searching
   what other men do. St Paul saith, “he heard say;” he could not tell whether
   it were so or no. But he took occasion of hearing say, to set out a good and
   wholesome doctrine: His autem qui suet ejusmodi praecipimus et obsecramus;
   “We command and desire you for the reverence of God, if there be any such,
   that they will do the works of their vocation, and go quietly to their
   occupation, and so eat their own bread”: else it is not their own, it is
   other men’s meat. Our Saviour Christ, before he began his preaching, lived
   of his occupation; he was a carpenter, and gat his living with great labour.
   Therefore let no man disdain or think scorn to follow him in a mean living,
   a mean vocation, or a common calling and occupation. For as he blessed our
   nature with taking upon him the shape of man, so in his doing he blessed all
   occupations and arts. This is a notable example to signify that he abhors
   all idleness. When he was a carpenter, then he went and did the work of his
   calling; and when he was a preacher, he did the work of that calling. He was
   no unpreaching prelate. The bishop of Rome should have learned that at him.
   And these gainers with false arts, what be they? They are never content with
   what they have, though it be never so much. And they that are true dealers
   are satisfied with that that God sends, though it be never so little.
   Quaestus magnus pietas cum animo sua sorte contento; “Godliness is great
   gain, it is lucre enough, it is vantage enough, to be content with that that
   God sends.” The faithful cannot lack; the unfaithful is ever lacking, though
   he have never so much.

   I will now make an end. Labores manuum tuarum, let us all labour. Christ
   teacheth us to labour, yea, the bishop of Rome himself, he teacheth him to
   labour, rather than to be head of the church. Let us put our trust in God,
   Labores manuum tuarum, “Cast thy care upon the Lord, and he will nourish
   thee and feed thee.” Again, the prophet saith, Nunquam vidi justum
   derelictum, nec semen ejus quaerens panem; “I never saw the righteous man
   forsaken, nor his seed to seek his bread.” It is infidelity, infidelity that
   mars all together.

   Well, to my text: Labores manuum tuarum quia manducabis, beatus es, et bene
   tibi erit; “Because thou eatest the labours of thy hands, that God sends
   thee of thy labour.” Every man must labour; yea, though he be a king, yet he
   must labour: for I know no man hath a greater labour than a king. What is
   his labour? To study God’s book, to see that there be no unpreaching
   prelates in his realm, nor bribing judges; to see to all estates; to provide
   for the poor; to see victuals good cheap. Is not this a labour, trow ye?
   Thus if thou dost labour, exercising the works of thy vocation, thou eatest
   the meat that God sends thee; and then it followeth, Beatus es, “Thou art a
   blessed man in God’s favour,” et bene tibi erit, “And it shall go well with
   thee in this world,” both in body and soul, for God provideth for both. How
   shalt thou provide for thy soul? Go hear sermons. How for the body? Labour
   in thy vocation, and then shall it be well with thee, both here and in the
   world to come, through the faith and merits of our Saviour Jesus Christ: to
   whom with the Father and the Holy Ghost be praise for ever and ever, world
   without end. Amen.
     _________________________________________________________________

   [57] The Bank-side in Southwark.

   [58] The precinct of St Martin-le-Grand, originally a sanctuary, and which
   retained its extra-civic. immunity, and was regarded as “a privileged
   place,” long after sanctuaries had been suppressed.
     _________________________________________________________________

The Seventh Sermon of M. Latimer preached before King Edward, April nineteenth,
1549.

   Quaecunque scripta sunt, ad nostram doctrinam scripta sunt. — Rom. xv. 4.

   All things that be written, they be written to be our doctrine.

   By occasion of this text, most honourable audience, I have walked this Lent
   in the broad field of scripture, and used my liberty, and entreated of such
   matters as I thought meet for this auditory. I have had ado with many
   estates, even with the highest of all. I have entreated of the duty of
   kings, of the duty of magistrates and judges, of the duty of prelates;
   allowing that that is good, and disallowing the contrary. I have taught that
   we are all sinners: I think there is none of us all, neither preacher nor
   hearer, but we may be amended, and redress our lives: we may all say, yea,
   all the pack of us, Peccavimus cum patribus nostris, “We have offended and
   sinned with our forefathers.” In multis offendimus omnes: there is none of
   us all but we have in sundry things grievously offended almighty God. I here
   entreated of many faults, and rebuked many kinds of sins. I intend today, by
   God’s grace, to shew you the remedy of sin. We be in the place of
   repentance: now is the time to call for mercy, whilst we be in this world.
   We be all sinners, even the best of us all; therefore it is good to hear the
   remedy of sin. This day is commonly called Good-Friday: although every day
   ought to be with us Good-Friday, yet this day we are accustomed specially to
   have a commemoration and remembrance of the passion of our Saviour Jesus
   Christ. This day we have in memory his bitter passion and death, which is
   the remedy of our sin. Therefore I intend to entreat of a piece of a story
   of his passion; I am not able to entreat of all. That I may do that the
   better, and that it may be to the honour of God, and the edification of your
   souls, and mine both, I shall desire you to pray, &c. In this prayer I will
   desire you to remember the souls departed, with lauds and praise to almighty
   God, and that he did vouchsafe to assist them at the hour of their death: in
   so doing you shall be put in remembrance to pray for yourselves, that it may
   please God to assist and comfort you in the agonies and pains of death.

   The place that I will entreat of is the twenty-sixth chapter of St Matthew.
   Howbeit, as I entreat of it, I will borrow part of St Mark, and part of St
   Luke: for they have somewhat that St Matthew hath not; and especially Luke.
   The text is, Tunc cum venisset Jesus in villam, quae dicitur Gethsemani,
   “Then when Jesus came;” some have in villam, some in agrum, some in
   praedium. But it is all one; when Christ came into a grange, into a piece of
   land, into a field, it makes no matter; call it what ye will. At what time
   he had come into an honest man’s house, and there eaten his paschal lamb,
   and instituted and celebrated the Lord’s supper, and set forth the blessed
   communion; then when this was done, he took his way to the place where he
   knew Judas would come. It was a solitary place, and thither he went with his
   eleven apostles: for Judas, the twelfth, was about his business, he was
   occupied about his merchandise, and was providing among the bishops and
   priests to come with an ambushment of Jews, to take our Saviour Jesu Christ.
   And when he was come into the field or grange, this village, or farm-place,
   which was called Gethsemane, there was a garden, saith Luke, into the which
   he goeth, and leaves eight of his disciples without; howbeit he appointed
   them what they should do: he saith, Sedete hit donec illuc vadam et orem;
   “Sit you here, whilst I go yonder and pray.” He told them that he went to
   pray, to monish them what they should do, to fall to prayer as he did. He
   left them there, and took no more with him but three, Peter, James, and
   John, to teach us that a solitary place is meet for prayer. Then when he was
   come into this garden, coepit expavescere, “he began to tremble,” insomuch
   he said, Tristis est anima mea usque ad mortem, “My soul is heavy and
   pensive even unto death.”

   This is a notable place, and one of the most especial and chiefest of all
   that be in the story of the passion of Christ. Here is our remedy: here we
   must have in consideration all his doings and sayings, for our learning, for
   our edification, for our comfort and consolation.

   First of all, he set his three disciples that he took with him in an order,
   and told them what they should do, saying, Sedete hic, et vigilate mecum, et
   orate; “Sit here, and pray that ye enter not into temptation.” But of that I
   will entreat afterward. Now when he was in the garden, Coepit expavescere,
   he began to be heavy, pensive, heavy-hearted. I like not Origen’s playing
   with this word coepit: it was a perfect heaviness; it was such a one as was
   never seen a greater; it was not only the beginning of a sorrow. These
   doctors, we have great cause to thank God for them, but yet I would not have
   them always to be allowed. They have handled many points of our faith very
   godly; and we may have a great stay in them in many things; we might not
   well lack them: but yet I would not have men to be sworn to them, and so
   addict, as to take hand over head whatsoever they say: it were a great
   inconvenience so to do.

   Well, let us go forward. He took Peter, James, and John, into this garden.
   And why did he take them with him, rather than other? Marry, those that he
   had taken before, to whom he had revealed in the hill the transfiguration
   and declaration of his deity, to see the revelation of the majesty of his
   Godhead, now in the garden he revealed to the same the infirmity of his
   manhood: because they had tasted of the sweet, he would they should taste
   also of the sour. He took these with him at both times: for two or three is
   enough to bear witness. And he began to be heavy in his mind; he was greatly
   vexed within himself, he was sore afflicted, it was a great heaviness. He
   had been heavy many times before; and he had suffered great afflictions in
   his soul, as for the blindness of the Jews; and he was like to suffer more
   pangs of pain in his body. But this pang was greater than any that he ever
   suffered: yea, it was a greater torment unto him, I think a greater pain,
   than when he was hanged on the cross; than when the four nails were knocked
   and driven through his hands and feet; than when the sharp crown of thorns
   was thrust on his head. This was the heaviness and pensiveness of his heart,
   the agony of the spirit. And as the soul is more precious than the body,
   even so is the pains of the soul more grievous than the pains of the body:
   therefore there is another which writeth, Horror mortis gravior ipsa morte;
   “The, horror and ugsomeness of death is sorer than death itself.” This is
   the most grievous pain that ever Christ suffered, even this pang that he
   suffered in the garden. It is the most notable place, one of them in the
   whole story of the passion, when he said, Anima mea tristis est usque ad
   mortem, “My soul is heavy to death”; and cum coepisset expavescere, “when he
   began to quiver, to shake.” The grievousness of it is declared by this
   prayer that he made: Pater, si possibile est, &c., “Father, if it be
   possible, away with this cup: rid me of it.” He understood by this cup his
   pains of death; for he knew well enough that his passion was at hand, that
   Judas was coming upon him with the Jews to take him.

   There was offered unto him now the image of death; the image, the sense, the
   feeling of hell: for death and hell go both together. I will entreat of this
   image of hell, which is death. Truly no man can shew it perfectly, yet I
   will do the best I can to make you understand the grievous pangs that our
   Saviour Christ was in when he was in the garden. As man’s power is not able
   to bear it, so no man’s tongue is able to express it. Painters paint death
   like a man without skin, and a body having nothing but bones. And hell they
   paint with horrible flames of burning fire: they bungle somewhat at it, they
   come nothing near it. But this is no true painting. No painter can paint
   hell, unless he could paint the torment and condemnation both of body and
   soul; the possession and having of all infelicity. This is hell, this is the
   image of death: this is hell, such an evil-favoured face, such an uglesome
   countenance, such an horrible visage our Saviour Christ saw of death and
   hell in the garden. There is no pleasure in beholding of it, but more pain
   than any tongue can tell. Death and hell took unto them this evil-favoured
   face of sin, and through sin. This sin is so highly hated of God, that he
   doth pronounce it worthy to be punished with lack of all felicity, with the
   feeling of infelicity. Death and hell be not only the wages, the reward, the
   stipend of sin: but they are brought into the world by sin. Per peccatum
   mors, saith St Paul, “through sin death entered into the world.” Moses
   sheweth the first coming in of it into the world. Whereas our first father
   Adam was set at liberty to live for ever, yet God inhibiting him from eating
   of the apple, told him: “If thou meddle with this fruit, thou and all thy
   posterity shall fall into necessity of death, from ever living: morte
   morieris, thou and all thy posterity shall be subject to death.” Here came
   in death and hell: sin was their mother: therefore they must have such an
   image as their mother sin would give them.

   An uglesome thing and an horrible image must it needs be, that is brought in
   by such a thing so hated of God; yea, this face of death and hell is so
   terrible, that such as have been wicked men had rather be hanged than abide
   it. As Achitophel, that traitor to David, like an ambitious wretch, thought
   to have come to higher promotion, and therefore conspired with Absolon
   against his master David: he, when he saw his counsel took no place, goes
   and hangs himself, in contemplation of this evil-favoured face of death.
   Judas also, when he came with bushments to take his master Christ, in
   beholding this horrible face hanged himself. Yea, the elect people of God,
   the faithful, having the beholding of his face, (though God hath always
   preserved them, such a good God he is to them that believe in him, that “he
   will not suffer them to be tempted above that that they have been able to
   bear,”) yet for all that, there is nothing that they complain more sore than
   of this horror of death. Go to Job, what saith he? Pereat dies in quo natus
   sum, suspendium elegit anima mea; “Wo worth the day that I was born in, my
   soul would be hanged:” saying in his pangs almost he wist not what. This was
   when with the eye of his conscience and the inward man he beheld the horror
   of death and hell: not for any bodily pain he suffered; for when he had
   boils, blotches, blains, and scabs, he suffered them patiently: he could say
   then, Si bona suscepi de manu Domini, &c., “If we have received good things
   of God, why should we not suffer likewise evil?” It was not for any such
   thing that he was so vexed but the sight of this face of death and hell was
   offered to him so lively, that he would have been out of this world. It was
   this evil-favoured face of death that so troubled him. King David also said,
   in contemplation of this uglesome face, Laboravi in gemitu meo, “I have been
   sore vexed with sighing and mourning.” Turbatus est a furore oculus meus,
   “Mine eye hath been greatly troubled in my rage.” A strange thing! When he
   had to fight with Goliath, that monstrous giant, who was able to have eaten
   him, he could abide him, and was nothing afraid. And now what a work! What
   exclamations makes he at the sight of death! Jonas likewise was bold enough
   to bid the shipmen cast him into the sea, he had not seen that face and
   visage: but when he was in the whale’s belly, and had there the beholding of
   it, what terror and distress abode he! Hezekiah, when he saw Sennacherib
   besieging his city on every side most violently, was nothing afraid of the
   great host and mighty army that was like to destroy him out of hand; yet he
   was afraid of death. When the prophet came unto him, and said, Dispone domui
   tuae, morte morieris et non vives, “Set thy house in order, for thou shalt
   surely die, and not live;” (2 Kings xx.), it struck him so to the heart that
   he fell a-weeping. O Lord, what an horror was this! There be some writers
   that say, that Peter, James, and John were in this feeling at the same time;
   and that Peter, when he said, Exi a me Domine, quia homo peccator sum,
   “Depart from me, O Lord, for I am a sinful man,” did taste some part of it:
   he was so astonished, he wist not what to say. It was not long that they
   were in this anguish; some say longer, some shorter: but Christ was ready to
   comfort them, and said to Peter, Ne timeas, “Be not afraid.” A friend of
   mine told me of a certain woman that was eighteen years together in it. I
   knew a man myself, Bilney, little Bilney, that blessed martyr of God, what
   time he had borne his fagot, and was come again to Cambridge, had such
   conflicts within himself, beholding this image of death, that his friends
   were afraid to let him be alone: they were fain to be with him day and
   night, and comforted him as they could, but no comforts would serve. As for
   the comfortable places of scripture, to bring them unto him it was as though
   a man would run him through the heart with a sword; yet afterward, for all
   this, he was revived, and took his death patiently, and died well against
   the tyrannical see of Rome. Wo will be to that bishop, that had the
   examination of him, if he repented not!

   Here is a good lesson for you, my friends; if ever you come in danger, in
   durance, in prison for God’s quarrel, and his sake, as he did for
   purgatory-matters, and put to bear a fagot for preaching the true word of
   God against pilgrimage, and such like matters, I will advise you first, and
   above all things, to abjure all your friends, all your friendships; leave
   not one unabjured. It is they that shall undo you, and not your enemies. It
   as his very friends that brought Bilney to it.

   By this it may somewhat appear what our Saviour Christ suffered; he doth not
   dissemble it himself, when he saith, “My soul is heavy to death:” he was in
   so sore an agony, that there issued out of him, as I shall entreat anon,
   drops of blood. An ugsome thing surely, which this fact and deed sheweth us,
   what horrible pains he was in for our sakes! But you will say, “How can this
   be? It were possible that I, and such other as be great sinners, should
   suffer such affliction; the Son of God, what our Saviour Christ, [who] never
   sinned, how can this stand that he should be thus handled? He never deserved
   it.”

   Marry, I will tell you how. We must consider our Saviour Christ two ways,
   one way in his manhood, another in his Godhead. Some places of scripture
   must be referred to his Deity, and some to his humanity. In his Godhead he
   suffered nothing; but now he made himself void of his Deity, as scripture
   saith, Cum esset in forma Dei, exinanivit seipsum, “Whereas he was in the
   form of God, he emptied himself of it, he did hide it, and used himself as
   though he had not had it.” He would not help himself with his Godhead; “he
   humbled himself with all obedience unto death, even to the death of the
   cross:” this was in that he was man. He took upon him our sins: not the work
   of sin; I mean not so: not to do it, not to commit it; but to purge it, to
   cleanse it, to bear the stipend of it and that way he was the great sinner
   of the world. He bare all the sin of the world on his back; he would become
   debtor for it.

   Now to sustain and suffer the dolours of death is not to sin: but he came
   into this world with his passion to purge our sins. Now this that he
   suffered in the garden is one of the bitterest pieces of all his passion:
   this fear of death was the bitterest pain that ever he abode, due to sin
   which he never did, but became debtor for us. All this he suffered for us;
   this he did to satisfy for our sins. It is much like as if I owed another
   man twenty thousand pounds, and should pay it out of hand, or else go to the
   dungeon of Ludgate; and when I am going to prison, one of my friends should
   come and ask, “Whither goeth this man?” and after he had heard the matter,
   should say, “Let me answer for him, I will become surety for him: yea, I
   will pay all for him.” Such a part played our Saviour Christ with us. If he
   had not suffered this, I for my part should have suffered, according to the
   gravity and quantity of my sins, damnation. For the greater the sin is, the
   greater is the punishment in hell. He suffered for you and me, in such a
   degree as is due to all the sins of the whole world. It was as if you would
   imagine that one man had committed all the sins since Adam: you may be sure
   he should be punished with the same horror of death, in such a sort as all
   men in the world should have suffered. Feign and put case, our Saviour
   Christ had committed all the sins of the world; all that I for my part have
   done, all that you for your part have done, and that any man else hath done:
   if he had done all this himself, his agony that he suffered should have been
   no greater nor grievouser than it was. This that he suffered in the garden
   was a portion, I say, of his passion, and one of the bitterest parts of it.
   And this he suffered for our sins, and not for any sins that he had
   committed himself for all we should have suffered, every man according to
   his own deserts. This he did of his goodness, partly to purge and cleanse
   our sins, partly because he would taste and feel our miseries, quo possit
   succurrere nobis, “that he should the rather help and relieve us;” and
   partly he suffered to give us example to behave ourselves as he did. He did
   not suffer, to discharge us clean from death, to keep us clean from it, not
   to taste of it. Nay nay, you must not take it so. We shall have the
   beholding of this ugsome face every one of us; we shall feel it ourselves.
   Yet our Saviour Christ did suffer, to the intent to signify to us that death
   is overcomeable. We shall indeed overcome it, if we repent, and acknowledge
   that our Saviour Jesu Christ pacified with his pangs and pains the wrath of
   the Father; having a love to walk in the ways of God. If we believe in Jesu
   Christ, we shall overcome death: I say it shall not prevail against us.
   Wherefore, whensoever it chanceth thee, my friend, to have the tasting of
   this death, that thou shalt be tempted with this horror of death, what is to
   be done then? Whensoever thou feelest thy soul heavy to death, make haste
   and resort to this garden; and with this faith thou shalt overcome this
   terror when it cometh. Oh, it was a grievous thing that Christ suffered
   here! O the greatness of this dolour that he suffered in the garden, partly
   to make amends for our sins, and partly to deliver us from death; not so
   that we should not die bodily, but that this death should be a way to a
   better life, and to destroy and overcome hell! Our Saviour Christ had a
   garden, but he had little pleasure in it. You have many goodly gardens: I
   would you would in the midst of them consider what agony our Saviour Christ
   suffered in his garden. A goodly meditation to have in your gardens! It
   shall occasion you to delight no farther in vanities, but to remember what
   he suffered for you. It may draw you from sin. It is a good monument, a good
   sign, a good monition, to consider how he behaved himself in this garden.

   Well; he saith to his disciples, “Sit here and pray with me:” He went a
   little way off, as it were a stone’s cast from them, and falleth to his
   prayer, and saith: Pater, si possibile est, transeat a me calix iste;
   “Father, if it be possible, away with this bitter cup, this outrageous
   pain.” Yet after he corrects himself, and says, Veruntamen non sicut ego
   volo, sed sicut tu vis; “Not my will, but thy will be done, O Father.” Here
   is a good meditation for christian men at all times, and not only upon Good
   Friday. Let Good Friday be every day to a Christian man, to know to use his
   passion to that end and purpose; not only to read the story, but to take the
   fruit of it. Some men, if they had been in this agony, would have run
   themselves through with their swords, as Saul did: some would have hanged
   themselves, as Achitophel did. Let us not follow these men, they be no
   examples for us; but let us follow Christ, which in his agony resorted to
   his Father with his prayer. This must be our pattern to work by.

   Here I might dilate the matter as touching praying to saints. Here we may
   learn not to pray to saints. Christ bids us, Ora Patrem qui est in coelis,
   “Pray to thy Father that is in heaven;” to the Creator, and not to any
   creature. And therefore away with these avowries [59] : let God alone be our
   avowry. What have we to do to run hither or thither, but only to the Father
   of heaven? I will not tarry to speak of this matter.

   Our Saviour Christ set his disciples in an order, and commanded them to
   watch and pray, saying, Vigilate et orate; “Watch and pray.” Whereto should
   they watch and pray? He saith by and by, ne intretis in tentationem, “that
   ye enter not into temptation.” He bids them not pray that we be not tempted;
   for that is as much to say, as to pray that we should be out of this world.
   There is no man in this world without temptation. In the time of prosperity
   we are tempted to wantonness, pleasures, and all lightness; in time of
   adversity, to despair in God’s goodness. Temptation never ceases. There is a
   difference between being tempted, and entering into temptation. He bids
   therefore not to pray that they be not tempted, but that they “enter not
   into temptation.” To be tempted is no evil thing. For what is it? No more
   than when the flesh, the devil and the world, doth solicit and move us
   against God. To give place to these suggestions, and to yield ourselves, and
   suffer us to be overcome with them, this is to enter into temptation. Our
   Saviour Christ knew that they should be grievously tempted, and therefore he
   gave them warning that they should not give place to temptation, nor despair
   at his death: and if they chanced to forsake him, or to run away, in case
   they tripped or swerved, yet to come again.

   But our Saviour Christ did not only command his disciples to pray, but fell
   down upon his knees flat upon the ground, and prayed himself, saying, Pater,
   si fieri potest, transeat a me calix iste; “Father, deliver me of this pang
   and pain that I am in, this outrageous pain.” This word, “Father,” came even
   from the bowels of his heart, when he made his moan; as who should say,
   “Father, rid me; I am in such pain that I can be in no greater! Thou art my
   Father, I am thy Son. Can the Father forsake his son in such anguish?” Thus
   he made his moan. “Father, take away this horror of death from me; rid me of
   this pain; suffer me not to be taken when Judas comes; suffer me not to be
   hanged on the cross; suffer not my hands to be pierced with nails, nor my
   heart with the sharp spear.” A wonderful thing, that he should so oft tell
   his disciples of it before, and now, when he cometh to the point, to desire
   to be rid of it, as though he would have been disobedient to the will of his
   Father. Afore he said, he came to suffer; and now he says, away with this
   cup. Who would have thought that ever this gear should have come out of
   Christ’s mouth? What a case is this! What should a man say? You must
   understand, that Christ took upon him our infirmities, of the which this was
   one, to be sorry at death. Among the stipends of sin, this was one, to
   tremble at the cross: this is a punishment for our sin.

   It goeth otherways with us than with Christ: if we were in like case, and in
   like agony, almost we would curse God, or rather wish that there were no
   God. This that he said was not of that sort; it was referring the matter to
   the will of his Father. But we seek by all means, be it right, be it wrong,
   of our own nature to be rid out of pain: he desired it conditionally, as it
   might stand with his Father’s will; adding a veruntamen to it. So his
   request was to shew the infirmity of man. Here is now an example what we
   shall do when we are in like case. He never deserved it, we have. He had a
   veruntamen, and notwithstanding: let us have so to. We must have a
   “nevertheless, thy will be done, and not mine: give me grace to be content,
   to submit my will unto thine.” His fact teacheth us what to do. This is our
   surgery, our physic, when we be in agony: and reckon upon it, friends, we
   shall come to it; we shall feel it at one time or another.

   What doth he now? What came to pass now, when he had heard no voice, his
   Father was dumb? He resorts to his friends, seeking some comfort at their
   hands. Seeing he had none at his Father’s hand, he cometh to his disciples,
   and finds them asleep. He spake unto Peter, and said, “Ah Peter, art thou
   asleep?” Peter before had bragged stoutly, as though he would have killed,
   (God have mercy upon his soul!) and now, when he should have comforted
   Christ, he was asleep. Not once buff nor baff to him: not a word. He was
   fain to say to his disciples, Vigilate et orate, “Watch and pray; the spirit
   is ready, but the flesh is weak:” he had never a word of them again. They
   might at the least have said, “O Sir, remember yourself; are you not Christ?
   Came not you into this world to redeem sin? Be of good cheer, be of good
   comfort: this sorrow will not help you; comfort yourself by your own
   preaching. You have said, Oportet Filium hominis pati, ‘It behoveth the Son
   of man to suffer.’ You have not deserved any thing, it is not your fault.”
   Indeed, if they had done this with him, they had played a friendly part with
   him; but they gave him not so much as one comfortable word. We run to our
   friends in our distresses and agonies, as though we had all our trust and
   confidence in them. He did not so; he resorted to them, but trusted not in
   them. We will run to our friends, and come no more to God; he returned
   again. What! Shall we not resort to our friends in time of need? And, trow
   ye, we shall not find them asleep? Yes, I warrant you: and when we need
   their help most, we shall not have it. But what shall we do, when we shall
   find lack in them? We will cry out upon them, upbraid them, chide, brawl,
   fume, chafe, and backbite them. But Christ did not so; he excused his
   friends, saying, Vigilate et orate; spiritus guidem promptus est, caro autem
   infirma. “O!” quoth he, “watch and pray: I see well the spirit is ready, but
   the flesh is weak.” What meaneth this? Surely it is a comfortable place. For
   as long as we live in this world, when we be at the best, we have no more
   but promptitudinem spiritus cum infirmitate carnis, the readiness of the
   spirit with the infirmity of the flesh. The very saints of God said, Velle
   adest mihi, “My will is good, but I am not able to perform it.” I have been
   with some, and fain they would, fain they would: there was readiness of
   spirit, but it would not be; it grieved them that they could not take things
   as they should do. The flesh resisteth the work of the Holy Ghost in our
   hearts, and lets it, lets it. We have to pray ever to God. O prayer, prayer!
   that it might be used in this realm, as it ought to be of all men, and
   specially of magistrates, of counsellors, of great rulers; to pray, to pray
   that it would please God to put godly policies in their hearts! Call for
   assistance.

   I have heard say, when that good queen [60] that is gone had ordained in her
   house daily prayer both before noon, and after noon, the admiral gets him
   out of the way, like a mole digging in the earth. He shall be Lot’s wife to
   me as long as I live. He was, I heard say, a covetous man, a covetous man
   indeed: I would there were no more in England! He was, I heard say, an
   ambitious man: I would there were no more in England! He was, I heard say, a
   seditious man, a contemner of common prayer: I would there were no more in
   England! Well: he is gone. I would he had left none behind him! Remember
   you, my lords, that you pray in your houses to the better mortification of
   your flesh. Remember, God must be honoured. I will you to pray, that God
   will continue his Spirit in you. I do not put you in comfort, that if ye
   have once the Spirit, ye cannot lose it. There be new spirits start up now
   of late, that say, after we have received the Spirit, we cannot sin. I will
   make but one argument: St Paul had brought the Galatians to the profession
   of the faith, and left them in that state; they had received the Spirit
   once, but they sinned again, as he testified of them himself: he saith,
   Currebatis bene; ye were once in a right state: and again, Recepistis
   Spiritum ex operibus legis an ex justitia fidei? Once they had the Spirit by
   faith; but false prophets came, when he was gone from them, and they plucked
   them clean away from all that Paul had planted them in: and then said Paul
   unto them, O stulti Galati, quis vos fascinavit? “O foolish Galatians, who
   hath bewitched you?” If this be true, we may lose the Spirit that we have
   once possessed. It is a fond thing: I will not tarry in it. But now to the
   passion again.

   Christ had been with his Father, and felt no help: he had been with his
   friends, and had no comfort: he had prayed twice, and was not heard: what
   did he now? Did he give prayer over? No, he goeth again to his Father, and
   saith the same again: “Father, if it be possible, away with this cup.” Here
   is an example for us, although we be not heard at the first time, shall we
   give over our prayer? Nay, we must to it again. We must be importune upon
   God. We must be instant in prayer. He prayed thrice, and was not heard; let
   us pray threescore times. Folks are very dull nowadays in prayer, to come to
   sermons, to resort to common prayer. You house-keepers, and especially great
   men, give example of prayer in your houses.

   Well; did his Father look upon him this second time? No, he went to his
   friends again, thinking to find some comfort there, but he finds them asleep
   again; more deep asleep than ever they were: their eyes were heavy with
   sleep; there was no comfort at all; they wist not what to say to him. A
   wonderful thing, how he was tost from post to pillar; one while to his
   Father, and was destitute at his hand; another while to his friends, and
   found no comfort at them: his Father gave him looking on, and suffered him
   to bite upon the bridle awhile. Almighty God beheld this battle, that he
   might enjoy the honour and glory; “that in his name all knees should bow,
   coelestium, terrestrium et infernorum, in heaven, earth, and hell.” This,
   that the Father would not hear his own Son, was another punishment due to
   our sin. When we cry unto him, he will not hear us. The prophet Jeremy
   saith, Clamabunt ad me et ego non exaudiam eos; “They shall cry unto me, and
   I will not hear them” These be Jeremy’s words: here he threateneth to punish
   sin with not hearing their prayers. The prophet saith, “They have not had
   the fear of God before their eyes, nor have not regarded discipline and
   correction.” I never saw, surely, so little discipline as is nowadays. Men
   will be masters; they will be masters and no disciples. Alas, where is this
   discipline now in England? The people regard no discipline; they be without
   all order. Where they should give place, they will not stir one inch: yea,
   where magistrates should determine matters, they will break into the place
   before they come, and at their coming not move a whit for them. Is this
   discipline? Is this good order? If a man say anything unto them, they regard
   it not. They that be called to answer, will not answer directly, but scoff
   the matter out. Men the more they know, the worse they be; it is truly said,
   scientia infiat, “knowledge maketh us proud, and causeth us to forget all,
   and set away discipline.” Surely in popery they had a reverence; but now we
   have none at all. I never saw the like. This same lack of the fear of God
   and discipline in us was one of the causes that the Father would not hear
   his Son. This pain suffered our Saviour Christ for us, who never deserved
   it. O, what it was that he suffered in this garden, till Judas came! The
   dolours, the terrors, the sorrows that he suffered be unspeakable! He
   suffered partly to make amends for our sins, and partly to give us example,
   what we should do in like case. What comes of this gear in the end?

   Well; now he prayeth again, he resorteth to his Father again. Angore
   correptus prolixius orabat; he was in sorer pains, in more anguish than ever
   he was; and therefore he prayeth longer, more ardently, more fervently, more
   vehemently, than ever he did before. O Lord, what a wonderful thing is this!
   This horror of death is worse than death itself, and is more ugsome, more
   bitter than any bodily death. He prayeth now the third time. He did it so
   instantly, so fervently, that it brought out a bloody sweat, and in such
   plenty, that it dropped down even to the ground. There issued out of his
   precious body drops of blood. What a pain was he in, when these bloody drops
   fell so abundantly from him! Yet for all that, how unthankful do we shew
   ourselves toward him that died only for our sakes, and for the remedy of our
   sins! O what blasphemy do we commit day by day! what little regard have we
   to his blessed passion, thus to swear by God’s blood, by Christ’s passion!
   We have nothing in our pastime, but “God’s blood,” “God’s wounds.” We
   continually blaspheme his passion, in hawking, hunting, dicing, and carding.
   Who would think he should have such enemies among those that profess his
   name? What became of his blood that fell down, trow ye? Was the blood of
   Hales [61] of it? Wo worth it! What ado was there to bring this out of the
   king’s head! This great abomination, of the blood of Hales, could not be
   taken a great while out of his mind.

   You that be of the court, and especially ye sworn chaplains, beware of a
   lesson that a great man taught me at my first coming to the court: he told
   me for goodwill; he thought it well. He said to me, “You must beware,
   howsoever ye do, that ye contrary not the king; let him have his sayings;
   follow him; go with him.” Marry, out upon this counsel! Shall I say as he
   says? Say your conscience, or else what a worm shall ye feel gnawing; what a
   remorse of conscience shall ye have, when ye remember how ye have slacked
   your duty! It is a good wise verse, Gutta cavat lapidem non vi sed saepe
   cadendo; “The drop of rain maketh a hole in the stone, not by violence, but
   by oft falling.” Likewise a prince must be turned; not violently, but he
   must be won by a little and a little. He must have his duty told him; but it
   must be done with humbleness, with request of pardon; or else it were a
   dangerous thing. Unpreaching prelates have been the cause, that the blood of
   Hales did so long blind the king. Wo worth that such an abominable thing
   should be in a christian realm! But thanks be to God, it was partly
   redressed in the king’s days that dead is, and much more now. God grant
   goodwill and power to go forward, if there be any such abomination behind,
   that it may be utterly rooted up!

   O how happy are we, that it hath pleased Almighty God to vouchsafe that his
   Son should sweat blood for the redeeming of our sins! And, again, how
   unhappy are we, if we will not take it thankfully, that were redeemed so
   painfully! Alas, what hard hearts have we! Our Saviour Christ never sinned,
   and yet sweat he blood for our sins. We will not once water our eyes with a
   few tears. What an horrible thing is sin; that no other thing would remedy
   and pay the ransom for it, but only the blood of our Saviour Christ! There
   was nothing to pacify the Father’s wrath against man, but such an agony as
   he suffered. All the passion of all the martyrs that ever were, all the
   sacrifices of patriarchs that ever were, all the good works that ever were
   done, were not able to remedy our sin, to make satisfaction for our sins,
   nor anything besides, but this extreme passion and blood-shedding of our
   most merciful Saviour Christ.

   But to draw toward an end. What became of this threefold prayer? At the
   length, it pleased God to hear his Son’s prayer; and send him an angel to
   corroborate, to strengthen, to comfort him. Christ needed no angel’s help,
   if he had listed to ease himself with his deity. He was the Son of God: what
   then? Forsomuch as he was man, he received comfort at the angel’s hand; as
   it accords to our infirmity. His obedience, his continuance, and suffering,
   so pleased the Father of heaven, that for his Son’s sake, be he never so
   great a sinner, leaving his sin, and repenting for the same, he will owe him
   such favour as though he had never committed any sin. The Father of heaven
   will not suffer him to be tempted with this great horror of death and hell
   to the uttermost, and above that he is able to bear. Look for it, my
   friends, by him and through him, we shall be able to overcome it. Let us do
   as our Saviour Christ did, and we shall have help from above, we shall have
   angels’ help: if we trust in him, he