27 sermons preached by the ryght Reuerende father in God and constant matir [sic] of Iesus Christe, Maister Hugh Latimer, as well such as in tymes past haue bene printed, as certayne other commyng to our handes of late, whych were yet neuer set forth in print. Faithfully perused [and] allowed accordying to the order appoynted in the Quenes Maiesties iniunctions. 1. Hys sermon Ad clerum. 2. Hys fourth sermon vpon the plough. 3. Hys. 7. sermons before kyng Edward. 4 Hys sermon at Stamforde. 5. Hys last sermon before kyng Edward. 6. Hys. 7. sermons vpon the Lordes prayer. 7. Hys other. 9. sermons vpon certayne Gospels and Epistles

The argument of the fyrst Sermon.

IN this first Sermon is declared, & taught the godly election of a king, and a rule of godly liuing as touching his owne person. 〈◊〉〈◊〉 here 〈◊〉〈◊〉 proueth our most excelēt king Edward, to be our most lawfull king both by natiuitie, and contrey, yea, & now appointed in these our daies to deliuer vs from the daunger and captiuitie of Egipt and wicked Pharao, that is from 〈◊〉〈◊〉 and ignorance and the deuelish antichrist the Pope of Rome. The forme of his godlye rule also he de∣uided here in this Sermon in three partes. Fyrst that he should not trust to muche vnto his owne strength and policye, but only to walke 〈◊〉〈◊〉 with God and to make him his 〈◊〉〈◊〉 man & chief guide. Secondarily that he liue not lassiuiously and wantonly, folowing veneriall affections, but to lyue chastly. And whē time shall require, to lead a pure lyfe, vnder the yoke of matrimony, admoni∣shing both his grace, and al other Maiestrates to be circumspect in chosyng a wyfe, eyther for them∣selues or for their children, hauing this alwaies in mind, that she be, of a faithful house, godly brought vp, and of a pure lyfe? Thirdly he admonished the kinges grace, that he should not desyre gold & syl∣uer to muche, prouing by many argumentes that that kinde of vice with the other forsaid, to be de∣struction not only vnto the kinges grace: but also vnto the whole realme & people, In these thinges consisteth the whole sum of this sermon.

QVecunque scripta sunt: ad nostram doctrinam scrip* 1.1 ta sunt. What so euer thinges are written a fore time, are written for our learning, that we through pacience and comforte of scrip∣ture, might haue hope. In taking this parte of scripture (most noble audience) I play as a trowant, which when he is at schole, will chose a lesson, wherein he is perfight, because he is loth to take payne in studieng a new lesson, or els feareth stripes for his slothful nes. In like maner I mighte seme nowe in my olde age to some men, to take this part of scripture, because I woulde wade easily away therwith, and driue mi matter at my ple sure and to be bound vnto a certayne theame. But ye shall consider, that the foresayd words of Paul are not to be vn∣derstand of al scripturs, but only of those, which are of god written in gods boke, and all thinges which are therin, are written for our learning, The excellency of this worde is so great, & of so hye dignity, that ther is no earthly thinge* 1.2 to be compared vnto it. The author therof is great, that is God himself, eternal, almighty, euerlasting. The scripture* 1.3 because of him, is also great, eternall, most mighty, and ho* 1.4 ly. There is no king Emperour, Maiestrate, and ruler, of* 1.5 * 1.6 what state so euer they be but are bound to obey this God* 1.7 and to geue credence vnto his holy word in directing their steppes ordinatly accordinge vnto the same word, yea tru ly they are not only bound to obey gods boke, but also the minister of the same, for the wordes sake, so farre as he spe keth sitting in Moses chayre, that is, if his doctrine be takē out of Moses law. For in this world god hath. 〈◊〉〈◊〉 swerdes* 1.8 the one is a temporall swerde the other a spirituall, The temporall swerd resteth in the hands of kings, maiestrats,* 1.9 and rulers vnder him, whereunto all subiects, as well the clergy as the layty be subiect, and punisheable, for any of∣fence contrary to the same booke.

The spirituall swerd is in the hands of the ministers & * 1.10 preachers whervnto all kinges, maiestrates, rulers ought to be obedient, that is, to heare, and folowe, so longe as the ministers sit in christes chayre, that is, speaking out of chri* 1.11 stes boke.

The king correcteth transgressors with the temporall* 1.12

〈◊〉〈◊〉 yea, and the preacher also if he be an offender, But the preacher can not correct the king if he be a transgressor* 1.13 of gods word, with the temporall swerde. But he must cor rect and reproue him with the spirituall swerd fearing no man setting god only before his eyes vnder whome he is a minister to supplant and roote vp all vice and mischief by gods word, whervnto all men ought to be obedient, as is mencioned in many places of scripture, and amonges many this is one. Quoecunque iusserint 〈◊〉〈◊〉 seruare seruate, et 〈◊〉〈◊〉* 1.14 te What so euer they bid you obserue, y^t obserue & do. Ther* 1.15 fore let y^t preacher teach, improue, amēd & instruct in right* 1.16 wisenes, with the spirituall sword, fering no man though death should insue. Thus Moyses fering no man with this* 1.17 swerddid reproue king 〈◊〉〈◊〉, at gods commaundemēt.

Micheas the prophet also did not spare to blame kinge* 1.18 Achab for his wickednes, according to Gods will and to prophery of his distruction contrary vnto many false pro∣phets. These foresaid kinges being admonished by the mi∣nisters of gods worde, because they would not folow their godly doctrine and correct theyr liues, came vnto btter des truction. Pharao geuing no credit vnto Moyses the pro∣phet* 1.19 of God, but appliant vnto the lustes of his own hert, what time he hard of the passage of gods people, hauinge* 1.20 no feare or 〈◊〉〈◊〉 of gods worke, he did prosecute after entending to destroy them and was drowned in the* 1.21 red sea. king Ahab also because he would not herken vnto* 1.22 Micheas was kild with an arrow. Likewise also the house* 1.23 of Ieroboan with other many, came vnto destruction, be∣cause* 1.24 he would not heare the ministers of gods worde, and correct hys life according vnto his wyll, and pleasure. Let the precher therfore neuer feare to declare the 〈◊〉〈◊〉 of god vnto all men. And if the 〈◊〉〈◊〉 wil not hear 〈◊〉〈◊〉, then the preachers may admonish and 〈◊〉〈◊〉 them wyth their dewties, and so leaue them vnto god and praye for them. But if the preachers digresse out of Christes chaire, and* 1.25 shall speake their owne phantasies, then in steade of. Quoe eúnqúe iusserint vos facere, facite, & seruate. What soeuer they bid you obserue, that obserue and do. Change it into these* 1.26 wordes folowing: Cauete vero vobis a 〈◊◊〉〈◊◊〉

venunt ad vos. &c. Beware of false Prophets which come vnto you in shepes clothing, but in wardly, they are raue ning woulfes, ye shal know them by their fruts: yea chang Quoecunque iusserint, (if theire doctrine be euill) into Cauete a* 1.27 fermento pharisoeorum, &c. That is: Take heede and beware of the leauen of the Phariseis, and of the Saduces. In tea ching euil doctrine, all preachers are to be eschewed, and in no wise to be harkned vnto. In speaking truth: they are to be hard. Al thinges written in gods booke, are most cer∣tayne true, and profitable for all men. For in it, is con∣tayned mete matter for kinges, princes, Rulers, bishops,* 1.28 and for all states. Wherfore, it behoueth euery preacher, some what to appoynt and accomodate him selfe, and hys matter a greable vnto the comfort, and amendment of the audience, vnto the which he declareth the message of god. If he preach before a kinge, let hys matter be concerninge* 1.29 the office of a king, if before a bishop, then let him treate of bishoply duties and orders, and so forth in other matters, as time and audience shall require.

I haue thought it good, to inteate vpon these wordes folowing which are written in the. xvii. Chapter of Deu∣teronomy. Cū veneris in terrā quā Dominus Deus dat tibi possede* 1.30 risque eam, &c. That is. Whē thou art come vnto the land which the Lord thy God geueth the, and enioyest it, and dwellest therein: If thou shalt say, I will set a kinge ouer me: like vnto all the nati∣ons that are about me: Then thou shalt make him kinge ouer the, whome the Lord thy god shall chose.

One of thy brethrē must thou make king ouer the, and mayst not set a stranger ouer the, which is not of thy bre∣thren. But in any wise, let him not hold to many horses, that he bring not the people againe to Egipt, thorowe the multitude of horses, for as much as the Lord hath sayd vn to you: ye shall henre forth go no more againe that waye. Also he shal not haue to many wiues, lest his hart turne a∣way, nether shal he gather hym syluer and golde to much. As in diuers other places of scripture is mete matter for al 〈◊〉〈◊〉. So in this foresayd place is discribed chefly the doc∣trine fit for a king. But who is worthy to vtter th is doc∣trine before oure most noble king? Not I God knoweth,

which am through age, both weak in body & obliuious, 〈◊〉〈◊〉 apt I am, not only because of painful study, but also for y^t short warning. Wel vnto god I wil make my mone, who neuer fayled me. Auxiliator in necessitatibus. God is my hel∣per in all my all my necessities, To him alone wil I make my peticion. To praye vnto sayntes departed I am not taught, to desire like grace of god as they had (right godly it is) or to belene god to be no lesse merciful vnto vs (being faithful) then he was vnto them, greatly comfortable it is. Therfore only vnto god let vs lift vp our hartes and saye the loros prayer.

Cum veneris &c. When thou arte come vnto the lande* 1.31 which the Lorde, &c. Thou shalt appoynt him kinge &c. One of the brethren muste thou make kinge ouer the, and must not set a straunger ouer the whych is not of thy [ 1] brethren.

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

Furthermore let him not prepare vnto him selfe many [ 3] wiues, leaste his he arte receede from god. Nor he shall not [ 4] 〈◊〉〈◊〉 vnto him selfe, to much golde, and syluer. As the text doth rise, I wil touch and go a little in euery place, vn till I come vnto to much. I will touch all the forsayd thin ges, but not to much. The texte is, when thou shalte come into the lād. &c. To haue a king the Isralits did with much importunity cal vnto god, & god lōg before promised them a king and they were full certified therof, that god had pro* 1.32 mised that thinge. For vnto Abraham he said: Ego crescere te faciam vehementer ponamque te in gentes, sed et reges ex te prodibunt. That is, I will multiply the excedingly, and will make nations of the, yea and kings shall spring out of the These wordes were spoken long before 〈◊〉〈◊〉 children of Is∣raell had any king. Not withstanding, yet God prescribed vnto them an order, how they should chose their king, and what manner a man he should be, where he sayth: whan thou shalt come into the land, &c. As who should say. O ye children of Israell, I know your nature right well, which is euill, and inclined vnto al euils. I know that thou wilt chose a king to raigne ouer the and to appere glorious in the face of the worlde, after the manners of Gentyles,

But because thou art 〈◊〉〈◊〉 necked, wilde, and art geuen to walke without a brydell, and lyne: Therfore now I wyll preuent thy euill and beastly manners, I wil hedge strōg∣ly thy way, I will make a durable lawe, whiche shall com∣pell thee to walke ordinatly, and in a playne way, that is: thou shalt not 〈◊〉〈◊〉 thee a king after thy will and fantasy but after me thy Lorde and God. Thus, God condicioned with the Iewes, that their king should be such a one as he himselfe would chose them. This was not much vnlyke a bargayn that I herd of late should be betwixte two frinds for a horse, the owner promised the other should haue the horsse if he would, the other axed the price, he sayd: xx. no∣bles. The other would geue him but iiii. pound: the owner said he should not haue him then. The other claymed the horsse because he said, he should haue him if he woulde. Thus this bargain became a Westminster matter, the law* 1.33 yers gote twyse the valure of the horse, and whē all came to all, two fooles made an ende of the matter. Howbeit, the Israelites could not go to law with God, for chosyng their king, for would they, nyl they, theyr king shoulde be of his chosyng, lest they should walke inordinatly, in a de∣ceiuable way, vnto their vtter losse and destruction. For as they say cōmonly. Qui 〈◊〉〈◊〉 plane, vadit sane, that is, he that* 1.34 walketh plaiuly walketh safly. As the Iewes were 〈◊◊〉〈◊◊〉, & were euer redy to walk inordinatly, no lesse are we English men geuen to vnto wardnes, and inordinate wal∣king after our owne fantasies and braynes. We wil walk without the limites of Gods word, we will chose a kynge at our owne pleasure. But let vs learn to frame our liues* 1.35 after the noble king Dauid which when he had many oc∣casions, geuen of king Saule to warke euill, for euill, yea and hauing many times oportunitie to perfourme mis∣chief and to slay kyng Saule. Neuertheles yet fearing,* 1.36 would not folow his fleshly affections and walke inordi∣natly,* 1.37 without the will of Gods worde, which be confessed alwayes to be his direction, saying. Lucerna 〈◊〉〈◊〉 ineis ver 〈◊◊〉〈◊◊〉 et lumen semitis meis. Thy worde, O Lorde, is a* 1.38 Lanterno vnto my feet aud a lyght vnto my steppes.* 1.39 Thus hauing in minde, to walke ordinatly he did alwaies 〈◊〉〈◊〉 to do euil. For when kyng Saul was in a caue with

out any man. Dauid and his men sitting by the sydes of the caue, yea and Dauids men mouing hym to kill Saull, Dauid made answer & sayd vnto them: Seruet me dominus, ne rem istam. &c. contra dominum meū Messiam. &c. That is:* 1.40 The Lord kepe me from doing this thing vnto my master that is the Lordes anoynted. At another tyme also, moued by Abisay to kyll Saull slepyng, Dauid sayd Ne interficias* 1.41 e / dt / u, quis enim impune manū suā inferret 〈◊〉〈◊〉 domino. &c. That is: Destroy him not, for who can lay his hands on the lords anoynted and begiltyles. &c. I would God we wold folow king Dauid, and then we should walke ordinatly, and yet doo but that we are bound of dutie to doo, for God sayeth: Quod ego proecipio, hoc tantum facito. That thing which I com∣maund* 1.42 that only do. There is a greate errour risen now a dayes among many of vs, which are vayne and new fang∣led men climbyng beyond the limites of our capacitye and wit, in wrenchyng thys text of scripture, hereafter folow∣yng, after theyr owne phantasie and brayne, theyr errour is vpon this text: Audi vocem populi in omnibus quoe dicunt ti∣bi,* 1.43 non enim te reprobant sed me reprobarunt ne regnem super eos. That is: Heare the voyce of the people in al that they say vnto thee, for they haue not cast thee a way but me. They wrench these wordes a wrye after their owne fantasyes, & make muche doubt as touchyng a kyng, and his Godlye name. They that so do walke inordinatly. they walke not directly and plainly, but delite in balkes, and stubble way.

It maketh no matter by what name the rulers be na∣med,* 1.44 if so be they shall walke ordinately with God, and de∣rect their steps with God. For both patriarkes, Judges, & kinges, had, and haue their authoritie of God, and therfore Godly. But this ought to be considered which God sayeth. Non proeficere tibi potes hominem alienum, that is. Thou must not set a straunger ouer the. It hath pleased god to graunt vs a naturall lieg king & Lord, of our owne natiō an Eng∣lish* 1.45 man, one of our owne religion. God hathe geuen him vnto vs, and is a most precious treasure, and yet many of vs doo desyre a straunger to be kynge ouer vs. Let vs no more desire to be bankers, but let vs endeuour to walke ordinatly and playnly, after the worde of God.

Let vs folow Dansell, let vs not seke y^t death of our most noble and rightfull kyng, our owne brother, both by nati∣uytie,* 1.46 and Godly religion. Let vs pray for his good state, that he lyue longe amonge vs.

Oh what a plage were it, that a straūg king of a straung land, and of a straunge religion should raygne ouer vs. Where now we be gouerned in the true religiō, he should* 1.47 extirp and plucke away all together, and then plant again all abhomination, and popery, God kepe suche a kyng frō vs. Well, the kings grace hath sisters, my Lady Mary, and my Lady Elizabeth, which by succession and course are in∣heritoures to the crowne: Who if they should mary, with straungers, what should ensue: God knoweth. But God graunt if they so doo: wherby straunge religion cometh in, that they neuer come vnto coursyng nor succeding. Ther∣fore to auoid this plage, let vs amend our lyues and put a way all pride, whiche doth drowne men in this realme at these dayes, all couetousnes wherin the magistrates and rich men of this realme are ouerwhelmed, all lechery and other excessiue vices, prouoking Gods wrath were he not mercifull, euen to take from vs our naturall king and leig lord, yea, and to plage vs with a strang king for our vnre∣pentaunt* 1.48 heart. Wherfore (if as ye saye ye loue the kyng) amend your liues, and then ye shalbe a meane that God shall lend him vs long to raigne ouer vs, for vndoubtedlye sinnes prouoke much gods wrath scripture sayth: Dabo ti bi regem in furore meo, That is: I wil geue the a 〈◊〉〈◊〉 in my wrath. Now we haue a lawful king, a godly kinge, neuer∣theles yet many euils do raygne. Long time the ministers appoynted, haue studied to amend, and redres al euils, lōg time before this great labour hath bene aboute this mat∣ter, great crakes hath bene made that all shoulde be well. But when all came to all for all their 〈◊〉〈◊〉, little or no∣thing was done, in whome these words of 〈◊〉〈◊〉 mai wel be verified sayinge. parturiunt montes, nascetur ridiculus mus.* 1.49 The mountaynes swelleth vp, the poore mouse is brought out, long before this time, many hath 〈◊〉〈◊〉 in hād to bringe many things vnto passe, but finally theyre workes came vnto small effect and profit.

Nowe I heare say all things are ended after a Godly ma∣ner, or els shortly shalbe. Make hast, make hast, and let vs learne to conuert, to repent, and amend your lyues. If we do not, I feare, I feare, lest for our sinnes and vnthankful nes, an Hipocrit shall raign ouer vs. Long we haue ben ser* 1.50 uaunts and in bondage, seruyng the Pope in Egipt. God hath geuen vs a deliuerer, a naturall kyng. Let vs seke no straūger of another nation, no hipocrite which shal bring* 1.51 in agayne all papistrie, hipocricie, and Idolatry. No diabo∣licall minister whiche shall maintain all deuelish workes and euil exercises. But let vs pray that God maintain and* 1.52 continue our most excelleut kyng here present, true inhe∣ritour of this our realme, both by natiuitie, and also by the* 1.53 speciall gift and ordinaunce of God. He doth vs rectifye in the libertie of the Gospell, in that therfore let vs stand. State ergo in libertate, qua Christus nos liberauit. Stand ye in* 1.54 the libertie, wherwith Christ hath made vs free. In Chri∣stes libertie we shall stand, If we so lyue that we profyt. If we cast away all euill, fraud and deceyt, with suche other vices, contrary to Gods word. And in so doing we shal not onely prolong and maintain our most noble kynges dayes in prosperitie: but also we shal prosper our owne lyues, to lyue not onely prosperously, but also godly.

In any wyse, let no such a wone prepare vnto hym self* 1.55 many horsses. &c. In speakyng these wordes, ye shall vnder stand, that I do not entend to speake against the strength, polisye and prouision of a kyng, but against excesse, & vain trust that kinges haue in them selues, more then in the li∣uing God the authour of all goodnes, and geuer of all vic tory. Many horses are requisite for a kyng, but he may not excede in them, nor triumphe in them, more then is nede∣full, for the necessary affayres and defence of the realme: what meaneth it, that God hath to do with the kyngs sta∣ble? but only he would be master of his horsses, the Scrip∣ture* 1.56 sayeth, In altis habitat. He dwelleth on hye, it folow∣eth. Humilia respicit. He loketh on low thinges, yea, vpon the kinges stables, and vpon all the offices in his house.* 1.57 God is great grand mayster of the kinges house, and will take accompt of euery one that beareth rule therin, for the

executing of their offices, Whether they haue 〈◊〉〈◊〉 and truly serued the king in theyr offices or no. Yea god loketh vpon the kinge him selfe, if he worke well or not. Euery king is subiect vnto god, and al other men are subiects vn to y^t king. In a king god requireth fayth, not excesse of hor ses. Horses for a king be good and necessary, if they be wel vsed. But horses are not to be preferred aboue pore men. I was ones offended with the kinges horses, and therfore toke occasion to speake in the presence of the kinges ma∣iesty that deade is, whan 〈◊〉〈◊〉 stode. Abbeis were 〈◊〉〈◊〉 ned for the cōfort of the poore, Wherfore I sayd it was not decent that the kings horses should be kept in them (as ma ny were at y^t time) the liuing of poore mē therby minished & takē a way: But afterward a certain noble mā said to me what hast thou to do with the kinges horses? I answered, and said, I spake my conscience as gods word directed me. He sayd horses be the maintenances and part of a kinges honour, and also of his realme, wherefore in speakinge a∣gaynst them ye are against the kinges honour. I aunswe∣red. God teacheth what honour is decent for the king and* 1.58 for all other men accordinge vnto their vocations. God a∣poynteth euery king a sufficient liuing for his state and de gree both by landes and other customes. And it is lawfull for euery king to enioy the same goodes and possessions. But to extort and take away the righte of the poore, is a∣gaynst the honour of the king. And you do moue the kinge to do after that manner, then you speake agaynste the ho∣nour of the king. For I full certify you, extortioners, vio∣lent oppressers, in grossers of tenamēts and lāds, through* 1.59 whose couetusnes, villages decay and fall down, the kings leig people for lack of susten āce are famished and decayed. They be those which speake a gaynste the honoure of the king. God requireth in the king and al magistrats a good hart, to walk directly in his wayes. And in all subiects, an obediēce dewe vnto a king. Therfore I pray god both the* 1.60 king and also we his people may endeuer diligently to walke in his wayes, to his great honour and our profite. Let him not prepare vnto him selfe to many wiues. &c. All* 1.61 though we reade heare that the kings amongst the Jewes

had liberty to take more wiues then one, we may not ther∣fore* 1.62 attempt to walk in ordinatly and to thinke that we may take also many wiues.

For christ hath for bidden this vnto vs Christians. And let vs not impute 〈◊〉〈◊〉 vnto the Iewes because they had many wiues. For they had a dispensation so to do. Christe limiteth vnto vs one wife only. And it is a great thing for a man to rule one wife rightly, and ordinatly. For a wo∣man is frayle and procliue vnto all euels, a woman is a very weake vessel, and may sone deceiue a man, and bring him vnto euil. Many examples we haue in holy scripture.* 1.63 Adam had but one wife, called Cue, and how sone had she brought him to consent vnto euilt, and to come to destruc* 1.64 tion, How did wicked Iesabell peruerte kinge Hachabs hart from god and al godlines, and finaly vnto 〈◊〉〈◊〉. It is a very hard thing for a man to rule well one woman Therfore let our king, what time his grace shalbe so min∣ded to take a wife, chose him one which is of god, that is, which is of the houshold of fayth. Yea let all estates be no lesse circumspect in chosing her, taking great deliberacion and then they shall not neede diuorsements, and such mis∣cheues to the euil example and slaunder of our realm. And that she be such one as the kinge can finde in his hearte to* 1.65 loue and leade his life in pure and chast espousage, and 〈◊〉〈◊〉 shall he be the more prone and redy to aduance gods glory punish and extirpe, the great lechery vsed in this realme. Therfor we ought to make a continuall prayer vnto god, for to graunt our kinges grace such a mate as may knitte his heart and heres, according to gods ordinance and law, and not to consider and cleaue onely to a politike matter or coniunction, for the enlarginge of dominions, for suer∣ty and defence of contries, settinge apart the institution & ordinance of god. We hane now a prety little shilling, in deede a very prety one. I haue but one I think in my purse and the last day I had put it away almost for an old grote* 1.66 and so I trust some will take them. The fines of the siluer I can not se. But therin is printed a fine sentence: that is. Timor domini fons vite vel sapientie. The feare of the Lord is* 1.67 the fountayne of life or wisedome. I would god this sen∣tence

were alwayes printed in the hart of the king in cho∣sing his wife, and in al his officers. For like as the feare of God is fons sapientie or vite, so the forgetting of god is fons* 1.68 stulticie the fountaine of folishnes or of death, although it be neuer so politike. for vpon such politike matters death doth ensue and folow. All their deuorcementes and other like conditions to the greate displeasure of all mighty god which euils I feare me, is much vsed at these dayes in the mariage of noble mens children, for ioyning lands to lāds, possessions to possessions, neither the vertuous education, nor liuing being regarded, but in the infācy such mariages be made, to the displeasure of god and breach ofespousals. Let the king therfore chose vnto him a godly wife, wherby he shall the better liue chast, and in so liuing, all godlines shall encrease and rightwisenes be maynteyned. Notwith stāding, I know here after, some wil come and moue your grace towardes wantonnes, and to the inclination of the flesh and vayne affectiōs. But I would your grace should* 1.69 beare in memory, an history of a good king called Lewes, that traueled towardes the holy land (which was a greate matter in those dayes) and by the way sickned, being long absent from his wife. And vpon this matter the phisitians* 1.70 did agre, that it was for lack of a woman. And did consult with the bishops therin, who did conclude that because of the distance of his wife (being in an other contry) he should take a wench. This good kynge hearyng theyr couclusyon wold not assent there vnto, but sayd, he had rather be syck euen vnto death, then he would break hys espousals. Do worth suche councellers, byshops, nay rather bussardes. Neuerthelesse if the kyng shoulde haue consented to theyr conclusyon, and accomplyshed the same, if he had not chaū sed well, they woulde haue excused the matter, as I haue hard of two that haue consulted together, and accordynge to the aduise of his frend, the one of them wroughte where the succession was not good. The other imputed a pece of reproche to him for hys such counsel geuen. He exeused the matter sayinge: that he gaue hym none other councell, but if it had bene hys cause, he woulde haue done lyke wise.

So I thynke the bishops woulde haue excused the mat∣ter,

if the kyng should haue reproued them for theyr coun∣sel. I do not reade that the king dyd rebuke them for theyr* 1.71 councel, but if he had, I know what wold haue bene theyr aunswer. They would haue sayde, we geue you no worse councel, then we wold haue folowed our selues, if we had ben in like case. Wel sir, thys king did wel, and hadde the* 1.72 fear of God before his eies. He wold not walk in by wal∣kes, where are many balkes. Amongst many balkinges, is muche stomblinge, and by stomblinge it chaunceth manye tymes to fal down to the grounde. And therfore, let vs not take any by walkes, but let Gods worde direct vs, lette vs not walke after, nor leane to our own iudgements and pro¦cedinges of our forfathers, nor seke not what they dyd, but what they shuld haue done, of which thing scripture admo¦nisheth vs, saying: Ne inclinemus preceptis & traditionibus pa¦trum ne{que} faciamus {quod} videtur rectum in oculis nostris. Let vs not* 1.73 inclyne our selues vnto the precepts and traditions of our fathers, nor let vs do that seemeth righte in oure eies. But surely, we wil not exchange oure fathers doinges and tra∣dityons with scripture, but chefely lean vnto them and to theyr prescription, and do that semeth good in oure owne eyes. But surely that is going down the ladder, Scala celi as it was made by the Pope came to be a masse, but that is a false ladder to bringe men to heauen. The true ladder to bring a man to heauen is the knowledge and folowyng of scrypture. Let the kyng therfore chuse a wife which fea∣reth God, let him not seke a proud, wanton, and one ful of* 1.74 rych treasures and worldly pompe. He shal not multiplye vnto him self to much golde and syluer. Is there to muche thynke you for a king? God doth alow much vnto a kynge,* 1.75 and it is expedyent that he should haue much, for he hathe great expenses, and many occasyons to spend much for the defence and surety of his realme and subiectes. And neces∣sary it is that a king haue a treasure alwaies in a readines for that, and such other affayres, as be daily in his handes. The which tresure, if it be not sufficient, he may lawfullye and with a safe conscience, take taxis of his subiects. For it wer not mete, the tresure should be in the subiectes purses whan the mony should be occupied, nor it were not best for

them selues, for the lack therof, it might cause both it, & all the rest that they haue, shuld not long be theirs. And so for* 1.76 a necessary and expedient occasion, it is warranted by gods word to take of the subiects. But if there be sufficient trea¦sures, and the burdening of subiects be for a vain thing, so that he wil require thus much, or so much of his subiectes, (which perchance are in great necessity, and penury.) The thys couetous intent, and the request therof is to muche,* 1.77 which God forbyddeth the king here in this place of scryp∣ture to haue. But who shal se this to much, or tel the kinge of this to much. Thinke you any of thelkyngs preuy cham¦ber? No. For fear of losse of fauer. Shall any of his sworne* 1.78 chaplains? No. They be of the clausset, and kepe close such matters. But the king himself must se this to much & that shal he do by no meanes with the corporal eies: Wherfore,* 1.79 he muste haue a paire of spectacles, whiche shall haue two clear sightes in them, that is, that one is faith, not a seaso∣nable faith, which shal last but a whyle, but a faith, which is continuing in God. The second clear sighte is charitye, which is fervent towardes hys christen brother. By them two, must the kyng see euer whan he hath to muche. But few there be that vseth these spectables, the more is theyr dampnation. Not without cause Chrisostome wyth admi∣ration* 1.80 sayeth. Miror si aliques rectorum potest saluari: I mar∣uel* 1.81 if any ruler can be saued. Which woordes he speaketh not of an impossibility, but of a great difficultye. For that* 1.82 their charge is maruelous great, & that none aboute them dare shew them the truth of the thing how it goeth. Wel: then if God wil not alow a king to much. Whether wil he alow a subiect to much? no, that he wyll not. whether haue* 1.83 any man here in England to much? I doubt mooste ryche men haue to much, for without to much, we cā get nothing. As for example. The Phisition.* 1.84 If the pore mā be diseased, he cā haue no help without to much: & of y^e lawyer,* 1.85 the pore mā can get no coūsel, expediciō, nor help in his matter, ex∣cept he geue him to much. At marchāts hands, no kynde of ware can be had, except we geue for it to much.* 1.86 You land∣lords,* 1.87 you rētreisers,* 1.88 I may say you steplords,* 1.89 you vnnatu∣ral lords,* 1.90 you haue for your possessiōs yerely to much. For

For that here before went for xx. or xl. poūd by yere (which is an honest portien to be had gratis in one Lordshyp, of an other mans sweat and labour) nowe is it let for l. or an C. pound by yere. Of this to much commeth this monsterous* 1.91 and portentious dearth is made by man, notwithstanding God doth send vs plentifully the frutes of the earth merci∣fully, contrarye vnto oure desertes. Notwithstandynge to much, which these rich men haue, causeth such dearth, that pore men (which liue of theyr labor) cannot with the sweat of theyr face haue a liuing, all kinde of victuals is so dear, pigges, gese, Capons, Chickens, egges &c. These thynges with other are so vnreasonablye enhansed. And I thynke* 1.92 verely, that if it this continue: we shal at length be cōstray¦ned to pay for a pigge a pound. I wyl tel you my Lordes & maisters, this is not for the kinges honoure: yet some wyll* 1.93 say, knowest thou what belongeth vnto the kinges honor better then we? I answeare, that the true honor of a king, is most perfectly mentioned and painted forth in the scrip∣tures, of which, if ye be ignorant, for lacke of time that ye cannot read it, albeit, that your counsail be neuer so poly∣tike, yet is it not for the kings honour. What hys honour meaneth ye cannot tell. It is the kinges honoure that hys* 1.94 subiectes be led in the true religion. That all hys prelates and cleargy be set about theyr worke in preaching and stu∣dying, and not to be interrupted from their charge. Also it* 1.95 is the 〈◊〉〈◊〉 honor that the common wealth be auaunsed that the dearth of these forsaide thynges be prouided for, & the commodities of thys realme so employed, as it maye* 1.96 be to the settyng hys subiectes on worke, and keping them from idlenesse. And herein reasteth the kynges honor and hys office. So doing, his accompt before God shalbe alow∣ed, and rewarded. Furthermore, if the kynges honoure (as* 1.97 some men say) standeth in the greate multitude of people. Then these grasiers, inclosers, and rentrearers, are hynde∣rers of the kynges honor. For where as haue ben a greate many of housholders and inhabitauntes, there is now but a shepheard and his dog, so they hinder the kynges honour* 1.98 most of all. My Lordes and maysters, I say also, that al such procedings which are against the kinges honor (as I haue

a part declared before) and as far as I can perceyue, doo in∣tend plainly, to make the yomanry slauery, and the clergy shauery. For such workes are al singular, priuate wealthe and commodity. 〈◊〉〈◊〉 of the cleargye had to much, but that* 1.99 is taken awaye, and nowe we haue to litle. But for myne owne part, I haue no cause to complain, for I thanke God and the kynge. I haue suffycient, and God is my iudge I came not to craue of any mā, any thing, but I know them that haue to litle. There lieth a great matter by these ap∣propriations,* 1.100 great reformation is to be hadde in them. I know wheris a great market town w^t diuers hamelets & inhabitants, wher do rise yerely of their labours to the va lue of l. pound, and the vicar that serueth (being so great a cure) hathe but xii. or xiiii. markes by yeare, so that of thys pensyon he is not able to bie him bokes, nor geue his neigh bor drinke, al the great gain goeth another way. My father was a 〈◊〉〈◊〉, and had no landes of hys own, only he had* 1.101 a farme of iii. or iiii. pound by yere at the vttermooste, and here vpon he tilled so much as kept halfe a dosen men. He had walke for a hundred shepe, and my mother milked xxx. kyne. He was able and did finde the kyng a harnesse, with himselfe, and his horse, whyle he came to the place that he shoulde receiue the kynges wages. I can remembre, that I buckled hys harnesse, when he wente vnto Blacke heathe felde. He kept me to schole, or els I hadde not bene able to haue preached before the kinges maiesty now. He maryed my systers wyth v. pounde, or xx. nobles a piece, so that he brought them vp in god linesse, and fear of God. He kepte hospitality for his pore neighboures. And some almesse he gaue to the pore, and al thys dyd he of the said farm. Where he that now hath it, payeth xvi. pound by yere or more, and is not able to do any thing for his prince, for him selfe, nor for his children, or geue a cup of drink to the pore. Thus al then hansyng & rearing goth to your priuate commodity & welth. So y^t where ye had a single to much, you haue that: & sins the same, ye haue enhansed the rent, & so haue encre∣sed an other to muche. So nowe ye haue double to muche,* 1.102 which is to to much. But let the precher preach til his tōg be worn to y^t stomps, nothing is amended. We haue good

statutes made for the common wealth as touching comme* 1.103 ners, enclosers, many metings and 〈◊〉〈◊〉, but in the 〈◊〉〈◊〉 of the matter, there commeth nothing forthe. Well, well, thys is one thing I wil say vnto you, from whence it com∣meth* 1.104 I know, euen from the deuil. I know his 〈◊〉〈◊〉 in it. For if ye bring it to passe, that the yomanry be not able to put their sonnes to schole (as in dede vniuersities do won∣derously decay al redy) and that they be not able to marrye* 1.105 theyr daughters to the auoidynge of whoredome, I say ye plucke saluation from the people, and vtterly destroye the* 1.106 realme. For by yemans sonnes, the faith of Christe is, and hath bene maintayned 〈◊〉〈◊〉. Is this realme taughte 〈◊〉〈◊〉 rich mens sonnes? No, no, read the chronicles ye shall finde somtime noble menues sonnes, whych haue beue vnprea∣ching bishops and prelates, but ye shal fynde none of them learned men. But verily, they that shoulde looke to the re∣dresse* 1.107 of these thinges, be the greatest againste them. In thys realme are a great many of folkes, and amongest ma∣ny, I knowe but one of tender zeale, at the motyon of his pore tenauntes, hath let down his landes to the old rentes for their relief. For gods loue, let not him be a Phenix, let him not be alone, let him not be an hermite closed in a wal some good man folow him, and do as he geueth example. Surueyers there be, that gredely gorge vp their couetous* 1.108 goodes, handmakers I meane, (honest men I touche not) but al such as suruey they make vp their mouthes, but the commens be vtterlye vndone by them. Whose bitter crye ascending vp to the eares of the God of Sabaoth, the gre∣dy* 1.109 pit of hel burning fire (without great repentance) do ta ry and loke for them. A redresse God graunt. For furelye, surely, but that two thinges do comforte me, I would des∣pair of the redresse in these matters. One is, that the kings maiesty when he commeth to age: wil se a redresse of these things so out of frame. 〈◊〉〈◊〉 example by 〈◊〉〈◊〉 down his own lands first, and then enioyn his fubiects to folow him. The second hope I haue is, I beleue that the generall accompting day is at hand, the dreadful day of 〈◊〉〈◊〉 I mean, which shal make an end of all these 〈◊〉〈◊〉 and miseries. For as the scriptures be. Cū dixerint pax pax, whē they shal say peace, peace: Omnia tura, all thynges are sure:

Then is the day at hand, a mery day I say, for al such as do in this world study to serue & please God, and continue in his faith, fear & loue: and a dreadful horrible daye for them that decline from God, walkinge in their owne wayes, to whome as it is wrytten in the xxv. of Mathew is said: Ite* 1.110 maledicti in ignem eternum. Go ye cursed into eueriasting pu nyshment. Wher shalbe wailinge and gnashing of teethe. But vnto thother he shal say: Venite benedicti. Come ye bles* 1.111 sed children of my Father, possesse ye the kingdome prepa∣red for you from the beginnyng of the world, of the which God make vs al partakers.

Amen.

¶ The second Sermon of Maister Hughe Lati∣mer, which be preached before king Edward.

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

In this boke is contained doctryne for all estates, euen for kinges. A king herein may learne howe to* 1.112 guid himself, I told you in my last sermon, much of the du∣ty of a king. And there is one place behind yet, and it folow eth in the text. Postquam autem sederit in solio regni sui. &c.

And when the kinge is set in the seate of his kingdome, he shal wryte him out a boke, and take a copye of the priestes or* 1.113 Leuites. He shall haue the boke with him, and why? to reade in it al the daies of his life, to learn to fear god, and learne hys lawes, and other things, as it foloweth in the text with the ap∣purtenances and hangings on, that he turn not from God, ne ther to the right hand, nor to the left. And wherfore shall he do this? that he may liue long, he and his children. Hitherto goeth the text. That I may declare this the better to the e∣difying of your souls & the glory of God, I shal desyre you to pray &c. Et postquā. &c. Before I enter into thys place (right honorable audiēce) to furnish it accordingly, whiche by y^e grace of god I shal do at lesure, I wold repete y^t place I was in last, & furnish it w^t an history or two, which I left out in my last sermō. I was in a matter cōcerning y^e 〈◊〉〈◊〉 of the Iewes, a 〈◊〉〈◊〉 and 〈◊〉〈◊〉 kind of people,

like our English men now a dayes, that in the minoritye* 1.114 of a king, take vpon them to break lawes, & to go by wals. For when God had promised them a king, when it came to the poynt they refused him. These men walked by 〈◊〉〈◊〉, and the saying is, many by walkes, many balkes, ma∣ny balkes much stumbling, and wher much stumbling is,* 1.115 there is sometime a fal, how be it ther wer some good wal 〈◊〉〈◊〉 among them, that walked in the kynges highe waye ordinarily, vprightly, plain Dunstable waye, and for thys purpose, I would shew you an history whiche is wrytten in the third of the kinges.

King Dauid being in hys chyldhode, an old man, in hys* 1.116 second childhode, for al olde men are twise children, as the Prouerbe is. Senex bis puer. 〈◊〉〈◊〉 old man, twise a child, it hap pened wyth him, as it doth oftentimes, when wicked men of a 〈◊〉〈◊〉 childhode take occasyon of euyll.

This king Dauid being weak of nature and impotent, in so much that whē he was couered with clothes, he could take no heate, was counsailed of hys seruauntes to take a fair young maid to nourishe him, and to kepe him warme in hys body, I suppose she was his wyfe. How be it he had no bodilye companye with her, and wel she myghte be hys wife. For though the scripture do the say. Non cognouit eam. He knewe her not, he had no carnall copulation with her, yet it sayth not: Non duxit eam vxorem. He maryed her not. Aud I cannot thinke that kyng Dauid would haue her to warme hys bosome in bed, except she had bene hys wyfe, hauing a dispensation of God to haue as manye wyues as he would. For god had dispensed with them to haue many* 1.117 wiues. Well: what happened to kinge Dauid in his child∣hode, by the childe of the deuil? Ye shal hear. Kinge Dauid had a proud sonne, whose name was Adonias, a man full of ambition, desyrous of honoure, alwayes climynge, cly∣myng. Now, whiles the time was of hys fathers childhod, he woulde depose hys father, not 〈◊〉〈◊〉 of his fathers mynde, saying. Ego regnabo. I wil raign, I wil be kynge, he was a stout stomacked childe; a bywalker, of an ambitious mynde, he woulde not consent to hys fathers frendes, but gat hym a charret, and menne to run before it, and dyuers

other adherentes to help him forward, worldly wise men, suche as had ben before of his fathers counsaile, great men in the worlde, and some no dout of it, came of good wyll thinking no harme, for they would not thinke, that he did it without his fathers will, hauing such greate men to set him forthe, for euery man can not haue accesse at all times to the king, to know his pleasure: well, algates he would be king. He makes a great feast, and thether he called Ioab the ringleader of his fathers armie, a worldly wise man, a* 1.118 by walker, that would not walke the kinges hye way, and one 〈◊〉〈◊〉 the high priest. For it is maruayle if any mi∣chief be in hand, if a Priest be not at some ende of it, they toke him as king, and cried, Viuat Rex Adonias. God saue king 〈◊〉〈◊〉, Dauid suffred al thys, and let him alone, for he was in his childhod a bedred man. But see how God or dered the matter. Nathan the Prophet and Sadoc a Priest: and 〈◊〉〈◊〉, and Crethytes, and 〈◊〉〈◊〉 the Kinges garde, they were not called to the feast.

These were good men, and would not walke by wayes, therfore it was folly to breake the matter to them, they were not called to counsell. Therfore Nathan whē he hard of this, he commeth to Bethsabe, Salomons mother, and sayth. Heare ye not how Adonias the sone of Ageth, raig∣neth king, Dauid not knowing? And he bad her put the king in mind of his oth that he sware that her sonne Sa∣lomon should be king after him, this was wise counsayle according to the prouerbe. Qui vadit plane, vadit sane.

He that walketh in the hye plainway, walketh safely.* 1.119 Upon this she wente and brake the matter to Dauid, and desired him to shew who should raygne after him in Hie∣rusalem, adding that if Adonias were king, she and her son after his death should be destroyed, saying: Nos erimus pecca∣tores. We shalbe sinners, we shalbe taken for traytors, for thoughe we ment no harme, but walked vprightly, yet be∣cause we went not the by way with hym, he beyng in au∣thoritie wyll destroy vs. And by and by commeth in Nathā, and taketh her tale by the ende, and sheweth hym how A∣donias was saluted kyng, and that he had bid to dinner the kynges seruantes, all sauyng hym and Sadoc, and Bana∣iah

and all his brethren the Kyngs sonnes saue Salomon. Kinge Dauid remembryng hymselfe, swore, as sure as God lyueth, Salomon my sonne shal raygne after me and by and by commaunded Nathan and Sadoc and hys garde the Cerites and Phelites, to take Salomon hys sonne and set hym vppon his mule, and anoynte hym Kyng. And so they did crying. Viuat Salomon Rex. Thus was Salomon throned, by the aduise and will of his father, and though he were a childe, yet was his will to be obeyed and fulfylled, and they ought to haue knowen his pleasure.

Whylse this was a doing there was suche a ioye and out∣cry* 1.120 of the people, for theyr new kyng, and blowing of trom pettes, that Ioab and the other company beyng in theyr io lytie, and kepyng good cheare: Hearde it, and sodaynly as∣ked what is this ado? And when they perceyued, that Sa∣lomon, by the aduise of his father was annoynted kyng, by and by there was all whisht, all theyr good chere was don, and all that were with Adonias, went away, and let hym raygne alone: if he would, and why? He walked a by way and God would not prosper it.

God will not worke with priuate authoritie, nor with any thing done inordinatly. When Adonias saw this that* 1.121 he was left alone, he toke sanctuary, and held by the horns of the aultar, and sware that he would not departe thence, till Salomon would sweare that he should not lease hys lyfe. Here is to be noted the notable sentence, and greate mercy of kyng Salomon.

Let him (saith he) order him selfe lyke a quyet man, and* 1.122 there shall not one hear fall from hys head. Sed si inuentum fuerit, malum in 〈◊〉〈◊〉. But if there shall be any euyll found in hym, if he hathe gone about any mischyef, he shall dye for it. Upon this he was brought into Salomon, and as the boke sayth, he did homage vnto him, and Salomon sayde to him. Vade in domum tuam.

Get thee into thy house, by lyke he meant to warde, and there to see his wearing, as if he should say, shew thy selfe without gall of ambicion, to be a quyet subiect, and I wil* 1.123 pardō thee for this time. But I wil see the wearing of the. Here we may see the wonderfull great mercy of Salomon

for this notoryous treason, that Adonias had committed, it was a playne matter, for he suffred him selfe to be called kyng, it hung not of vehement suspition or coniecture nor sequell or consequent, yet notwithstanding Salomon for that present, forgaue him, saying I wil not forget it vtter∣ly, but I will kepe it in suspece, I will take no aduauntage of thee at this time. This Adonias and Absolon were bre∣thren, and came both of a straung mother, and Absolō like∣wise was a traytour and made an insurrection against his father. Beware therfore these mothers, and let kings take hede howe they mary, in what houses, in what 〈◊〉〈◊〉. For* 1.124 straunge bringing vp bringeth straunge maners. No we geueth Dauid an exhortation to Salomon, and teacheth hym the dutie of a king, and geueth him a lesson, as it fo∣loweth at large in the boke, and he that list to reade it, may se it there at full. But what doth Adonias all this whyle? He must yet clime again, the gall of ambition was not out* 1.125 of his hart. He will now mary Abisaak the yong Queene that warmed king Dauides bosome, as I told you, & com∣meth me to Bethsabe, desiering her to be a meane to Sa∣lomon her sonne that he might obtayne his purpose. And bryngeth me out a couple of lyes at a clappe, and commit∣teth me two vnlawfull actes. For fyrst he would haue ben king without his fathers consente, and now he will marye his fathers wyfe, and the. ii. lies are these. Fyrst, sayd 〈◊〉〈◊〉 to Bethsabe, thou knowest that the kyngdom belongeth to me, for I am the elder. The kingdom was mine, he lyed* 1.126 falsely, it was none of his. Then sayd he all the eyes of Is∣raell were cast vpon me, that is to say: all Israll consented to it, and there he lyed falslye. For Nathan, Sadoc, and o∣ther wyse men, neuer agreed to it. Here was a great enter∣prise of Adonias: he will be climbing still. Well Bethsabe went at his request to her sonne Salomon, and asked a∣boune, and be graunted her what soeuer she did aske. Not∣withstanding he brake his promis afterward & that right∣well,* 1.127 for all promisses are not to be kept, specially if they be againste the worde of God. Or not standyng with a commune profyt, and therfore, as sone as Salomon hard that Adonias woulde haue 〈◊〉〈◊〉 the yonge Queene

〈◊〉〈◊〉, nay then let him be king to, sayde he. I perceyue now that he is a naughty man, a proud harted fellow, the gall of ambition is not yet out of his hart, and so cōmaun∣ded him to be put to death. Thus was Adonias put to exe∣cution,* 1.128 where as if he had kept his house and not brokē his* 1.129 iniunction, he mighte haue liued still. Abiathar, what be∣came* 1.130 of him? The king (because he had serued his father be fore him) would not put him to death, but made him as it were a quondam. Because thou hast ben with my father* 1.131 (sayd he) and diddest cary the ark before him, I will not kill thee. But I wil promise thee, thou shalt neuer minister a∣ny more. Vade in agrum tuum. Bet thee to thy land, and liue there. A great matter of pitie & compassion, so God graūt vs all suche mercy. And here was the ende of Elies stocke, according to the promise and threatning of God. As for the Phelethites we doo not read that they were punished. Mary, Semey transgressed his Iniunction: for he kept not his house, but went out, of Hierusalē to seke two seruaūts of his, that had run from him: and when it came to Salo∣mons eare, it cost him his lyfe. I haue ript the matter now to the pill, and haue tolde you of playne walkers, and of by walkers, and how a kyng in his childhod is a kinge, as well, as in any other age. We reade in scripture of such as* 1.132 were but xii. or viii. yeares olde, and yet the word of the ho ly Ghost called them kings, saying: Cepit regnare He began to raygne, or he began to be king. Here is of bywalkers.* 1.133 This history woulde be remembred, the prouerbe is: Faelix* 1.134 quem faciunt aliena pericula cautum. Happy is he that can be∣ware by an other mans ieoperdy. For if we offend not as* 1.135 other doo, it is not oure owne desertes. If we fall not, it is Gods preseruation. We are all offenders. For ether we may do, or haue don, or shall doo (except God preserue vs) as euill as the worst of them. I praye God we may all a∣mend and repent. But we will all amend now I trust. We muste nedes a mende our lyues euery man.

The holy Communion is at hand, and we may not re∣ceyue* 1.136 it vnworthely. Well, to returne to my historye. Kyng Dauid (I say) was a king in his second childhod. And so, yong kinges thoughe they bee Children, yet are they

kings notwithstanding, and though it be written in scrip∣ture: Ve tibi O terra 〈◊〉〈◊〉 puer est Rex. Wo to thee, O Lande, where the king is a childe: it foloweth in an other place. Beata terra vbi rex nobilis Blessed is the land, where there is a noble kyng. Where kinges be no banketers, no players, and where they spend not their time in hauking, and hun∣ting: And when had the kynges maiestie a Councell that* 1.137 toke more payne bothe night and day for the setting forth of gods word, and profit of the commune wealth? And yet there be some wicked people that will say. Tush, this gear* 1.138 will not tary, it is but my Lord Protectours, and my lord of Canterburies doing: The king is a child, he knoweth not of it. Iesu mercy, how lyke ar we English men to y^e Iewes euer stubburn, stifnecked, and walking in bye wayes. Yea,* 1.139 I thinke no Iewe woulde at at any tyme saye: this geare will not tary. I neuer heard nor red at any time that they sayd. These lawes were made in such a kinges dayes, whē he was but a child. Let vs alter them. O Lorde what py∣tie is this, that we should be worse then the Iewes?

Blessed be the lande saith the worde of God, where the king is noble. What people are they that say, the kyng is but a childe? haue not we a noble kynge? Was there euer kynge so noble? so Godly? brought vp with so noble coun∣sellours? so excellent, & well learned Scholemaisters? I wil tell you this, and I speake it euen as I thinke. His 〈◊〉〈◊〉* 1.140 hathe more Godly wit and vnderstanding, more lear∣ning and knowledge at this age, then xx. of his progeni∣tors, that I could name, had at any tyme of their lyfe.

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

There was a Bishop of Wynchester in king Henry the* 1.141 vi. dayes, whiche king was but a chylde, and yet were there many good Actes made in hys childehod, and I do not read that they were broken. This Byshop was a greate man borne, & did beare suche a stroke, that he was able to shoul∣der the Lorde Protectour. Well, it chaunced that the lord Protectour and he fell oute, and the Byshop would beare

nothing at all with him, but played me the Satrapa, so that the Regent of Fraunce was fayne to be sent for, from be∣yond the seas, to set them at one, and to go betwene them. For the Bishop was as able and readye to buccle with the Lorde Protectoure, as he was with hym.

Was not this a good prelate? he should haue ben at home a preaching in hys Dioces in a waniant. This Protector was so noble and Godly a man, that he was called of euery* 1.142 man the good Duke Humfrey. He kept such a house, as ne uer was kept since in England, without any enhaunsyng of rentes. I warrant you, or any suche matter. And the bi∣shop for standing so stifly by the matter, and bearyng vp the order of our mother the holy churche, was made Car∣dinall* 1.143 at Calice, and thyther the byshop of Rome sent him a cardinals hat. He should haue had a tiburne tippet, a hal∣peny halter, and all suche proud prelates. These Romishe hattes neuer brought good into England.

Uppon this the bishop goeth me to the queene Kathe∣rin the kinges wyfe, a proud woman and a stout, and per∣swaded her, that if the duke were in suche authoritie styll, and lyued, the people would honor him, more thē they did the king. And the king should not be set by, and so betwene them, I can not tell how it came to pas, but at Sente Ed∣mundsbury* 1.144 in a parliamēt, the good Duke Humfrey was smothered.

But now to returne to my text, and to make further re hearsall of the same, the matter beginneth thus. Et post quā sederit Rex. And when the king is set in the seat of his king∣dom,* 1.145 what shall he do? shall he daunce, and dally? banket? hauke and hunte? No forsoth syr. For as God set an order in the kinges stable as I tolde you in my laste Sermon, so will he appoint what pastime a king shal haue.

What must he doo then? He must be a student. He muste write Gods booke him selfe. Not thinking because he is a kyng, he hath licence to doo what he will, as these worldly flatterers are wont to say. Yea, trouble not your self sir, ye may hauke and hunt, & take youre pleasure. As for the gui∣ding* 1.146 of your kingdom and people, let vs alone with it.

These flattering clawbacks ar original rotes of all mis∣chief,

and yet a Kinge may take his pastime in hauking or* 1.147 hunting or suche lyke pleasures But he must vse them for recreation when he is wery of waightye affayres, that he may returne to them the more lustye: and this is called pa∣stime with good company. He must write out a boke hym selfe. He speaketh of wryting because printing was not v∣sed* 1.148 at that time. And shall the king write it out him selfe? He meaneth he shall see it written, & rather then he shoulde be without it, wryte it him self. Iesus mercy is God so cha ry with a king to haue him well brought vp & instructed?* 1.149 yea forsoth. For if the king be well ordered, the realme is well ordered. Where shall he haue a copie of this boke? of the Leuites. And why? Because it shall be a true copie, not falsifyed. Moyses left the boke in an olde chest, and the 〈◊〉〈◊〉 had it in kepyng. And because there should be no er∣rour, no addition, nor taking away from it, he biddeth him fetche the copy of the Leuites. And was not here a greate miracle of God, how this boke was preserued? It had lain hid many yeares and the Iewes knew not of it. Therfore at length when they had found it and knew it: they lamen∣ted for theyr ignoraunce, that had so long bene withoute it, and rent their clothes, repenting theyr vnfaythfulnesse. And the holy bible Gods boke, that we haue among vs, it* 1.150 hath ben preserued hytherto by wonderfull miracle of god though the kepers of it were neuer so malitious. Firste e∣uer syth the bishop of Rome was firste in authoritie, they haue gone aboute to destroye it, but God worketh wonder fully, he hath preserued it mauger theyr beartes, and yet ar we vnthankfull that we can not consider it. I wil tell you, what a bishop of this realme sayde once to me, he sent for me and meruayled that I would not consent to such tradi∣tions, as were then set out. And I aunswered him, that I woulde be ruled by Gods boke, and rather then I woulde dissent one iote frō it, I would be torne with wild horsses. And I chaunced in our cōmunication, to name the Lordes supper. 〈◊〉〈◊〉 saith the bishop. What do ye call the Lordes* 1.151 supper? What new terme is that? There stode by him a dubber, one doctour Dubber he dubbed him by and by and sayd that this terme was seldome red in the doctours.

And I made answer, that I would rather folow Paule in* 1.152 vsyng his termes, then them, though they had all the doc∣tours on theyr syde. Why, sayd the bishop, cā not we with out scriptures order the people? howe did they before the scripture was fist wryttē and copied out? But God know∣eth,* 1.153 full ill yet would they haue ordered them. For seyng that hauing it, they haue deceyued vs, in what case should we haue ben now without it? But thankes be to God, that by so wonderfull a myracle hath preserued the boke still. It foloweth in the text. Habebit secum. &c. He shall haue it with him in his progresse, he must haue a man to carye it,* 1.154 that when he is haukyng and hunting or in any pastime, maye alwaies commune with them of it. He shall reade in it not once a yeare. for a time, or for his recreation, whē he is weary of haukyng or hunting, but cunctis diebus vita suae All the daies of his life. Where ar those worldlyngs now? These bledder puffed vp wyly men? Wo worth them that euer they were about any king. But how shal he read this boke, as the Homilies are read? Some call them homlies,* 1.155 and in dede so they may be well called, for they are homely handled. For though the priest reade them neuer so well, yet if the parish like them not, there is suche talking and babling in the churche, that nothing can be heard: Aud yf the parysh be good, and the priest nought, he will so hacke it, and chop it, that it were as good for them to be without it, for any word that shalbe vnderstand. And yet (the more∣pitie) this is suffred of your graces bishops in their dioces vnpunished. But I wil be a suter to your grace, that ye wil geue your Bishops charge ere they goo home, vpon theyr* 1.156 allegiaunce, to loke better to theyr flocke, and to see youre maiesties iniunctions better kept, & send your visitours in theirtailes. And if they be found negligēt, or fautye in their* 1.157 deutyes, oute with thē. I require it in Gods behalfe, make them quondams all the packe of them. But peraduenture ye will say. Where shall we haue any to put in theyr row∣mes? In dede I were a presumptuous fellow to moue your grace to put them oute, if there wer not other to put in theyr places. But youre maiestie hathe diuers of youre chaplaynes, well learned men, and of good knowledge, and

yet ye haue some that be badde inoughe, hangers on of the court, I meane not those. But if your maiesties chaplains* 1.158 and my Lord Protectors be not able to furnishe their pla∣ces, there is in this realm, thankes be to God, a great sight of lay men, wel learned in the scriptures, and of vertuous and godly conuersation, better learned then a great syghte of vs, of the cleargy.

I can name a numbre of them that are able, and would be glad (I dare say) to minyster the function if they be cal∣led to it. I moue it of conscience to youre grace, let them be called to it orderly, let them haue institution, and geue thē* 1.159 the names of the clergy. I meane not the name onlye, but let them do the function of a bishop, and liue of the same. Not as it is in many places, that one shuld haue the name, and viii. other the profyt. For what an enormity is this in a christian realme to serue in a ciuility, hauinge the profyt of a Prouostship and a Deanrye, and a Personage? But I* 1.160 wil tel you what is lyke to come of it. It wil bring the cler gy shortly into a very slauery. I may not forgette here my Scala celi that I spoke of in my last sermon. I will repeat it now again, desyring your grace in gods behalf that ye 〈◊〉〈◊〉 remembre it. The byshop of Rome had a Scala celi, but hys was a Masse matter. This Scala celi, is the true ladder that bryngeth a man to heauen, the toppe of the ladder or fyrste greese, is this.

Who so euer calleth vpon the name of the Lord, shalbe* 1.161 saued. The second step. Howe shal they call vppon hym, in whome they haue no beleue? The third stayr is this. How shal they beleue in him, of whome they neuer hearde? The fourth step. How shal they hear without a preacher? Now the nether end of the ladder is. How shall they preache, ex∣cepte they be sente? Thys is the foote of the ladder, so that we may goo backward now, and vse the 〈◊〉〈◊〉 argument. A primo ad vltimum. Take away preaching, 〈◊〉〈◊〉 away sal∣uation. But I feare one thiug, and it is, 〈◊〉〈◊〉 for a safety of* 1.162 a litle mony, you wil put in 〈◊〉〈◊〉 priestes 〈◊〉〈◊〉 saue 〈◊◊〉〈◊◊〉. But I wil tel you, Christe boughte 〈◊〉〈◊〉 with hys bloud, and wil ye sel them for gold or siluer? I woulde

not that ye shoulde doo with chauntrye Priestes, as ye did wyth the Abbottes, when abbeyes were putte downe. For when their enormities were fyrst redde in the parliament house, they were so great and abhominable, that ther was* 1.163 nothinge but downe wyth them. But wythin a whyle af∣ter, the same Abbottes were made Bishoppes, as there be some of them yet a liue to saue and redeme their pensions. O Lorde: thinke ye that God is a fole? and seeth it not? and if he se it, wil he not punish it? And so now for safety of mo nye, I would not that ye should put in chauntrye priestes, I speake not now against such chauntry priestes as are a∣ble to preache, but those that are not able, I will not haue them put in, for if ye doo this, ye shal answer for it.

It is in the text, that a king ought to feare God, he shall haue the dread of God before his eies, worke not by world ly policy, for worldly policy feareth not God. Take hede of* 1.164 these claubackes, these venemous people that wil come to you, that will folowe like Gnatoes aud Parasites, if you folowe them, you are oute of your boke. If it be not accor∣ding to Gods worde that they counsaile you, doo it not for any worldly policy, for then ye feare not God. It foloweth* 1.165 in the text. Vt non eleuetur cor eius. That he be not proude a∣boue his brethren. A kynge muste not be proude, for God myght haue made hym a shephearde, when he made hym a kynge, and done hym no wronge. There be many exam ples of proude kynges in scripture. As Pharao that would not heare the message of God. Herode also, that put Ihon* 1.166 Baptiste to deathe, and woulde not heare hym, he tolde him, that it was not lawfull for him to mary his brothers wyfe. Ieroboam also was a proude kynge. An other kyng* 1.167 there was that worshipped straunge Gods and Idols, of those men whome he had ouercome before in battail: And when a Prophet told him of it: What sayd he. Who made you one of my councel? These were proud kinges, their ex∣amples are not to be folowed.

But wherefore shall a kynge feare God, and tourn nei∣ther to the ryght hande, nor to the lefte.

Wherefore shall he do all this? vt longo tempore regnet ipse, & filij eius. That he may raigne long, he and his children. Re

member this I besech your grace. And when these flatte∣rers, and flibbergibbes another day shall come and clawe you by the back and say.

Sir trouble not youre selfe. What shoulde you study?* 1.168 Why should you do this or that? Your grace may answer them thus, and say. What sirra? I perceiue you are wery of vs, and our posterity. Doth not God say in such a place. That a kinge should write out a boke of gods lawe, and reade it? Lerne to feare God. And why? That he and hys, might reign long, I perceyue now thou art a traytor.

Tel him this tale once, and I warrant you he wil come* 1.169 no more to you, neither he, nor any other after such a sort.

And thus shall youre grace driue these flatterers and claubackes away. And I am afrayed I haue troubled you to long.

Therfore I will furnish the text now with an history or two, and then I will leaue you to God. Ye haue hearde how a king ought to passe the time. He must read the boke of God, and it is not inongh for him to reade, but he must be acquanted with all scripture, he must study, and he must pray: And how shall he do both these.

He maye learne at Salomon, God spake vnto Salo∣mon,* 1.170 when he was made a kyng, and badde hym aske of* 1.171 hym what he woulde, and he shoulde haue it. Make thy pe∣tition, sayde God, and thou shalte obtayne. Nowe marke Salomons prayer: Domine, o Domine deus, sayde he: O Lord* 1.172 God, it is thou that hast caused me to raygne, and haste set me in my fathers seate, for thou God onlye doest make kynges. Thus shoulde kyngs prayse God, and thanke god as Salomon dyd. But what was his petition? Lorde, sayd he: Da mihi cor docile. He asked a docyble heart, a wise hart,* 1.173 and wysedome to goo in, and to goo oute, that is to begyn all myne affayres well, and to bring them to good effect & purpose, that I may learne to guide and gouerne my peo∣ple. When he hadde made hys petition, it pleased god wel that Salomon asked wisdom, & neither rytchesse nor long life, & therfore god made him this answer. Because y^u haste chosen wisdō aboue al things. I wil geue thee it, and thou

the wysest kinge that euer was before thee, and so he was, and the wisest in all kindes of knowledge that euer was* 1.174 sythe. And thoughe he dyd not aske ritchesse, yet God gaue hym both richesse and honour, more then euer anye of hys auncetors had. So your grace must learn how to do, of Sa lomon, Ye must make your petition, now study, now pray. They muste be yoked together, and thys is called pastyme with good company.

Now when God had geuen Salomon wisdome, he sent him by and by occasyon to occupye his wit. For God gaue neuer a gifte, but he sent occasyon at one time or an other to shew it to Gods glory. As if he sente richesse, he sendeth* 1.175 poore men to be healped wyth it. But no we must men oc∣cupy theyr goodes otherwise. They will not looke on the poore, they muste healpe their children, and purchase them more land then euer theyr gran̄dfathers had before them. But I shall tell you what Christe sayd. He that loueth his chylde better then me, is not worthye to be my disciple. I cannot see how ye shal stand before God at the later daye, when thys sentence shal be layd against you.

But to returne to my purpose, there wer two pore wo∣men came before Salomon to complaine. They were two harlottes, and dwelled together in one house, and it chaun∣ced* 1.176 wythin two dayes they childed bothe. The one of these women by chaunce in the nyghte, had killed her childe, and* 1.177 rose priuelye and went to the other woman, and tooke her liue childe awaye, and lefte her dead chylde in hys place. Upon that they came bothe before Salomon to haue the matter iudged, whose the childe was. And the one sayd: it is my chylde. Naye sayeth the other, it is mine. So there was yea and naye betwene them, and they healde vp the matter with skoldynge after a womanlike fashion. At the lengthe Salomon repeated theyr tale as a good iudge ou∣ght to do, and said to the one woman. Thou sayest y^e child is thyne, yea sayde she. And thou sayest, it is thine to the other. Well, fetche me a swearde, sayde he. For there was no waye nowe to trye, whyche was the true mother, but by naturall inclination. And so he sayde to one of hys ser∣uaunts. Fetch me a sweard and deuyde the childe betwene

them. When the mother of the childe that accused thother hearde him saye so. Naye for Goddes sake sayde she, lette her haue the whole childe, and kyll it not. Naye, quod the other, neyther thine nor mine, bet let it be deuided. Then sayde Salomon. Geue this woman the childe, this is the mother of the childe. What come of this? Audiuit omnes Is∣rael. When all Israell heard of thys iudgement, they fea∣red the king. It is wisdome and godly knowledge that cau* 1.178 seth a king to be feared. One word note here for gods sake and I wil trouble you no longer. Would Salomon being so noble a king hear two poore women? They were pore, for as the scripture saithe. They were together alone in a house, they had not so much as one seruant betwene them bothe. Woulde kynge Salomon, I saye, hear them in hys owne person? Yea forsothe. And yet I heare of many mat∣ters before my Lord Protectour, and my Lorde Chaunce∣loure* 1.179 that can not be heard. I must desyre my Lord protec∣toures grace to heare me in thys matter, that your grace woulde heare poore mennes sutes your selfe. Put them to none other to heare, let them not be delayed. The sayinge is now, that money is heard euery where, if he be ryche, he shall so one haue an ende of his matter. Other are faine to goo home wyth weping teares, for any helpe they can ob∣taine at anye iudges hand. Hear mennes sutes your selfe, I require you in Goddes behalf, and put it not to the hea∣ring of these veluet cotes, these vpskippes. Now a manne* 1.180 can skarse know them from an auncient knight of the coū fry. I can not go to my boke for pore folks come vnto me, desiring me that I will speake that their matters maye be hard. I trouble my Lord of Caunterbury, and being at hys house now and then I walke in the garden lokinge in my booke, as I can doo but litle good at it. But some thinge I must neades doo to satisfy this place. I am no soner in the garden and haue red a while, but 〈◊〉〈◊〉 and by commeth ther some one or other knocking at the gate. 〈◊〉〈◊〉 cometh my man and saith Sir, there is one at the gate woulde speake wyth you. When I come ther, then is it some one or other that desyreth me that I wil speake that his matter myght be hard, and that he hath lain this long at great costes and

charges, and canne not once haue hys matter come to the hearynge, but amonge all other, one speciallye 〈◊◊〉〈◊◊〉 at thys time to speake. This it is syr.

A gentle woman came to me and tolde me, that a great* 1.181 man kepeth certayne landes of hers from her, and wyll be her tenaunte in the spite of her tethe. And that in a whole twelue monthe. she coulde not gette but one daye for the hearynge of her matter, and the same daye when the mat∣ter* 1.182 shoulde be hearde, the greate manne broughte on hys syde a greate syghte of lawyers for hys counsaile, the gen∣tle woman hadde but one man of law: and the greate man shakes him so, that he can not tel what to do, so that when the matter came to the poynte, the iudge was a meane to the gentle woman, that she woulde let the greate manne haue a quietnesse in her lande. I beseeche your grace that ye will looke to these matters. Heare them your selfe. Uewe your iudges? And heare poore mennes causes. And you proude iudges harken what God sayeth in hys holye booke: Audite illos, ita paruum vt magnum. Hear them sayeth he, the small as well as the greate, the poore as wel as the ryche. Regarde no person, feare no manne. Whye? 〈◊〉〈◊〉 domini iudicium est. The iudgement is Goddes. Marke thys sayinge, thou proude iudge. The Deuill will brynge thys sentence at the daye of Dome. Hell wyll be full of theese iudges, if they repente not and amende. They are worse then the wicked iudge that Christe speaketh of, that ney∣ther* 1.183 feared God, nor the worlde.

There was a certaine wyddowe that was a suter to a iudge, and she mette hym in euerye corner of the streate, cryinge: I praye you heare me, I beseeche you heare me, I aske nothing but right.

When the iudge sawe her so importunate, thoughe I feare neyther God, sayeth he, nor the world, yet because of her importunatnesse I wyll graunt her request. But oure iudges are worse then thys iudge was. For they will ney∣ther* 1.184 heare men for Goddes sake, nor feare of the worlde, nor importunatnesse, nor any thing elsse. 〈◊〉〈◊〉 some of thē wyll commaund them to warde, if they be importunate.

I hearde saye, that when a suter came to one of them, he sayde: What felowe is it that geueth these folke counsaile to be so importunate? he woulde be punished and commit∣ted to warde. Marye syr, punyshe me then, it is euen I that gaue them counsell, I would gladly be punished in suche a cause. And if 〈◊〉〈◊〉 amend not, I will cause them to crye oute vpon you still: euen as longe as I liue. I will do it in dede, but I haue troubled you longe. As I began with this sen∣tence. Quecunque scripta sunt. &c. So will I end no we wyth thys texte. Beati qui audiunt verbum Dei, & custodiunt il∣lud: Blessed are they that heare the woorde of God and ke∣peth it. There was an other sute, and I had almooste for∣gotten it.

There is a poore woman that lyeth in the 〈◊〉〈◊〉, and* 1.185 can not come by anye meanes that she can make to her an∣swer, and woulde saine be bailled, offeringe to put in sure∣tyes worth a thousand 〈◊〉〈◊〉, and yet she cannot be hard. Me thynke this is a reasonable cause, it is great pitye that suche thynges shoulde so be. I beseeche God, that he wyll graunte that all that is amisse maye be amended, that we may heare his woorde and keepe it, that we maye come to the eternal blisse, to the whiche bliss I 〈◊〉〈◊〉 God to bring both you and me.

Amen.

¶ The thyrde Sermon of Maister Hughe La∣tymer, whyche he preached before the kynge, wythin hys graces Palayce at Westminster, the xxii. daye of Marche.

QVecunque scripta sunt, ad nostram doctrinam scripta sunt. All thynges that are wrytten, are wrytten to be our doctrine. All thynges that be wrytten in goddes 〈◊〉〈◊〉 booke, the byble, were wrytten to be oure doctrin long before our time, to serue from tyme to time, and so forth to the worldes end.

Ye shall haue in remembraunce, most benigne and gra∣cious* 1.186 audience, that a preacher hathe two offices, and the one to be used orderly after an other.

The 〈◊〉〈◊〉 is Exhortari 〈◊〉〈◊〉 sanam doctrinam. To teache true* 1.187 doctryne He shall haue also occasyon oftentymes to vse an other, and that is. Contradicentes conuincere.

To reprehend, to conuince, to confute gainsayers and spur* 1.188 ners against the truth. Why? you wil saye, wil anye bodye gaine say true doctrine, and sound doctrine? Wel, let a pre cher be sure, that his doctrine be true, and it is not to be thought, that any body wil gain say it. If S. Paul had not forsene that there shuld be gainsayers, he had not neade to haue appoynted the confutation of gaine sayinge. Was ther euer yet prechers, but ther wer gainsayers? that spur* 1.189 ned? that winst? that whimpered against him? that blasphe∣med, that gaynesayed it? When Moses came to Egipte w^t sound doctrin, he had Pharao to gaine saye him. Ieremye was the minyster of the true word of God, he had gainsay∣ers the priestes, and the false Prophets. Ely had al 〈◊〉〈◊〉 priestes supported by Iesabel to speake against him. Ihon* 1.190 Baptist and our sauiour Iesus Christe, had the Phariseis,* 1.191 the Scribes, and the priestes gain sayers to them. The A∣postles, had gain sayers also, for it was said to S. Paul at Rome: Notum est nobis quod vbique 〈◊〉〈◊〉 huic contradicitur.

We know that euery man doth gaine say this learnynge.* 1.192 After the Apostles time the truthe was gaine sayed wyth tyrauntes, as Nero. Maxentius, Domicianus, and suche* 1.193 like, and also by the doctrine of wicked heretikes. In the po pyshe masse tyme, there was no gayn sayinge, all thynges* 1.194 seemed to be in peace, in a concorde, in a quyet agremente. So longe as we had in adoration, in admiratyon, the Po∣pyshe* 1.195 masse, we were then wythoute gaynsayinge. What was that? The same that Christe speaketh of. Cum fortis armatus custodieritatrium. &c. When Sathan the Deuyll hathe the guidinge of the house, he kepeth al in peace that is in hys possessyon: whan Sathan ruleth, and beareth do∣minion in open religyon, as he did wyth vs when we prea ched pardon matters, purgatory matters, and pilgrimage matters, all was quiet. He is ware inough, he is wilye, and circumspect for stirring vp 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 popes times (as peraduenture there was. ii. or iii) strayght waies he was takē and niped in the head with the title of an heretique. When he hath the religion in pos session, he sturreth vp no sedicyon, I warrant you.

How many discentions haue we hard of in Turky? But a few I warrant you. He busyeth hym selfe there with no* 1.196 discention. For he hath there dominion in the open Rely∣gion, and neadeth not to trouble him selfe any further.

The Jewes lyke ronnagates where so euer they dwell) for they be disperst and be tributaryes in all contreyes where they enhabite) loke wheather ye heare of any heresyes a∣mong* 1.197 them? But when fortis superuenerit, when one stron∣ger then the Deuill, cometh in place, which is oure Sauy∣our Iesus Chryst, and reueleth his word, then the deuil roa* 1.198 reth, then he bestirreth him, then he rayseth diuersitie of o∣pinions to sclaunder gods word. And if euer cōcord should haue ben in religion. When should it haue ben but when 〈◊〉〈◊〉 was here? ye find fault with preachers, & say, they* 1.199 cause sedition. We are noted to be rash, & vndiscret in oure preaching. Yet as discrete as Christ was there was diuer∣sitie,* 1.200 yea, what he was himself. For when he asked, what men called him. His Apostles answered him. Some saye, you are John Baptist, som say, you are Helias, and some saye, you are one of the prophets, and these were they that spake best of him. For some sayde, he was a Samaritane, that he had a deuyll within him, a glosser, a drincker, a 〈◊〉〈◊〉 companion. There was neuer Prophet to be compared to* 1.201 him, and yet was there neuer more dissention then when he was, and preached him self. If it were contraryed then, will ye thinke it shall not be contraryed now, when chari∣tie is so cold and iniquitie so stronge? Thus these backeby∣ters, & sclaunderers must be conuinced. Saint Paule said:* 1.202 There shall be intractabiles, that will whimpe and whine, there shall be also, Vaniloqui, vayn speakers. For the which S. Paule appointeth the preacher to stop their mouthes & it is a preachers office to be a mouth stopper.* 1.203

This day I must somwhat do in the second offyce, I must be againe sayer, and I must stop theyr mouthes, conuince,

refell, and confute that they speake sclaunderously of me.

There be some gainesaiers gainsayers, for there be some sclaunderous people, vayne speakers, & intractabiles whiche I must nedes speake against. But first I will make a short rehersall to put you in memory of that, that I spake in my last Sermon. And that done, I 〈◊〉〈◊〉 confute one that sclaū∣dereth me. For one there is that I must nedes aunswer vn to, for he sclaundreth me for my preachring before 〈◊〉〈◊〉 kinges 〈◊〉〈◊〉. There be some to blame, that when a preacher is weary, yet they will haue him speake all at once.

Ye must tary till ye heare more. Ye must not be offended till ye here the rest. Here all and then iudge all. What ye ar very hastie, very quick with your preachers? But before I enter further into this matter I shall desier you to pray. &c,

Frst of all as touching my first 〈◊〉〈◊〉, I will runne it, ouer cursorie, rypping alitle the matter. I brought in an hi∣storie* 1.204 of the Bible, exciting my audience to beware of by walkings, to walke ordinatly, plainly, the kings high way & a gre to that, which standeth with the order of a Realm. I shewed you how we were vnder the blessing of God, for our king is Nobilis, I shewed you we haue a noble kinge. True inheritour to the crowne with out doubte. I shewed furthermore of his godly education. He hath suche schole∣masters as can not be gotten in all the Realme againe.* 1.205

Wherfore we may be sure that God blessed this realm, all though he curssed the realme, whose ruler is a child, vnder whome the officers be climing, and gleyyng, sturyng, scrat∣ching, and scraping, and volupteously set on banketyng & for the maintenaunce of their volupteousnes, go by walks* 1.206 And althoughh he be yong he hath as good, and as sage a∣counsayle, as euer was in Englande, whiche we may well knowe by their godly procedinges, and setting fourthe of the word of God: Therefore let vs not be worse? then the stiffe necked Iewes. In king Iosias time, (who being yong* 1.207 did alter, chaunge and correct wonderfully the religion (it was neuer heard in Iewry that the people repyned or said, The king is a child. This geare will not last long. It is but 〈◊〉〈◊〉 or two mens doinges. It will not but for a tyme.

The king knoweth it not. Wo worth that euer suche men

were borne. Take hede lest for our rebellion. God take his blessing a way from vs. I entred into the place of the kings* 1.208 pastime. I tolde you howe he must passe his tyme in rea∣dinge the booke of God (for that is the kinges pastime by Gods appointmente) in the whiche boke he shall learne to feare God. Oh howe carefull God is to set in an order all* 1.209 thinges that belonge to a king in his chaumber, in his sta∣ble in his treasure house.

These peuish people in thys realme haue nothing but the kinge, the king in their mouthes, when it maketh for their* 1.210 purpose. As there was a doctor that preached, the kinges maiestye hathe his holy water, he crepeth to the crosse, and then they haue nothing but the kinge the kinge. in their mouthes. These be my good people that muste haue their mouthes stopte, but if a man tell them of the kinges pro∣ceadinges,* 1.211 now they haue their shifts, and their putofs say ing, we may not go before a law, we may breake no order. These be y^e wicked preachers, their mouths must be stopt, these be the gainsaiers. 〈◊〉〈◊〉 other thing there is that I tolde* 1.212 you of Ne eleuetur cor regis. &c. The king must not be proud ouer his brethren. He must order his people with brother∣ly loue and charitie. Here I brought in examples of proud* 1.213 kynges. It is a great pride in kings and matestrates when they will not heare, nor be conformable to the sound doc∣trine of God. It is an other kind of pride in kinges when they thinke them selues so high, so lofty, that they disdayne and think it not for their honour to heare poore mens cau∣ses themselues. They haue claubackes that say vnto them.* 1.214 What sir? what nede you to trouble youre selfe? take you your pleasure, hunt hauke, daunce, and dally, let vs a lone: we will gouerne and order the commune weale matters 〈◊〉〈◊〉. Wo worth them, they haue ben the root of al* 1.215 mischief and destruction in this realme. A king ought not only for to reade and study, but also to praye. Let him bo∣row* 1.216 example at Srlomon, who pleased God highly with his peticion, desiring no worldly things, but wisdō whiche god did not only graūt him, but because he asked wisdō, he gaue him many mo things. 〈◊〉〈◊〉 riches, honoure & such like.* 1.217 Oh how it pleased God that he asked wisdom? And after

he had geuen him this wisdom he sent him also occasion to vse y^t same by a couple of strūpets. Here I told an exāple of a meke king, who, so continued, vntill he came into the cō∣pany of straunge women. He heard them not by meanes,* 1.218 or by any other, but in his owne perso, & I think verely the naturall mother had neuer had her owne childe if he had not herd the cause him self. They were Meritrises. Hoores al though some excuseth the matter, and say they were but tipplers, such as kepe alehouses. But it is but foly to ex∣cuse them, seing the Jewes were suche, and not vnlike, but they had their stewes and the maintenaunce of whordome as they had of other vices. One thinge I must here desier you to reform my Lords, you haue put downe the stewes.* 1.219 But I pray you what is the matter a mended? what a vay∣leth that? ye haue but chaunged the place, and not takē the whordom away. God should be honored euerywhere. For the scripture sayth. Domini est terra et plenitudo eius. The earth and the lande is the Lordes. What place shoulde be then within a christian realme left, for to dishonour God. I must nedes shew you such newes as I here. For thoughe I see it not my self, not withstanding it cometh faster to me then I would wish. I doo as S. Paule doth to the Corin∣thians Auditur interuus stuprum. There is such a wordom a∣mong you as is not among the gentils. So likewise. Audi∣tur. I here say that there is suche whordom in England as neuer was sene the lyke. He charged all the Corinthians* 1.220 for one mannes offence saying. They were all gilty for one mans sinne, if they woulde not correct and redresse it, but wink at it. Lo, here may you see how that one mans sinne poluted all Corinth. A litle leauen as S. Paule sayeth, cor∣rupteth a greate deale of dough. This is, Communicare alie∣nis peccatis, to be partaker of other mē sines I aduertise 〈◊〉〈◊〉 in gods name loke to it. There say, there is now more whor dom in London, then euer ther was on the bancke. These* 1.221 be the newes I haue to tell you. I feare they be true. Ye ought to heare of it, and redres it. I here of it, & as Paule sayth. Aliqua ex parte credo. There is more open whordom more stued whordō thē euer was before. For gods sake let it be loked vpō. It is your office to see vnto it. Now to my confutacion.

There is a certain man that shortly after my first sermon, being asked if he had ben at the sermon that daye, answerd yea: I pray you sayd he how liked you him? mary sayd he e∣uen as I liked him alwayes, a sedicious fellow. Oh Lorde* 1.222 he pinched me there in dede. Nay he had rather a full bit at me. Yet I comfort my self with that, that Christe him selfe was noted to be a sturrer vp of the people against the Em∣perour,* 1.223 and was contented to be called sedicious. It be cō∣meth me to take it in good worth, I am not better then he was. In the kinges dayes that dead is, a meany of vs were called together before him to say oure mindes in certayne matters. In the end, one kneleth me downe, & accuseth me* 1.224 of sedicion, that I had preached sedicious doctryne. A 〈◊◊〉〈◊◊〉, and a hard point of such a mans doyng, as if I should name hym, ye would not think it. The king tur∣ned to me and sayd. What say you to that sir? Then I kne led downe, and turned me first to myne accuser, and requi∣red him. Sir what forme of preaching would you appoynt me to preache before a kynge? Would you haue me for to preache nothing as concerning a king, in the kings sermō? Haue you any cōmission to a point me what I shal preach? Besides this, I asked him diuers other questions, & he wold make no answer to none of thē all. He had nothing to say. Then I turned me to the kinge, and submitted my selfe to his grace and sayde, I neuer thought my self worthy, nor I neuer sued to be a preacher before youre grace, but I was called to it, and would be willing (if you mislike me)* 1.225 to 〈◊〉〈◊〉 place to my betters. For I graunt there be a greate meany more worthy of the roume then I am. And if it be your graces pleasure so to allow thē for preachers, I could be contente to beare their bookes after them. But if youre grace allow me for a preacher. I would desyre your grace to geue me leaue to discharge my consciēce. Geue me leaue to frame my doctrine according to mine audiēce. I had ben a very dolt to haue preached so, at y^t borders of your realm,* 1.226 as I preache before your grace. And I thank almightye God, which hath alwaies ben my remedy, that my sainges were well accepted of the kinge, for like a gratious Lorde he turned into a nother communication, it is euen as the

scripture sayeth. Cor Regis in manu domini, the Lorde direc∣ted the kings hart. Certain of my frends came to me with teares in their eyes, and told me, they loked I should haue ben in the tower the same night. Thus haue I euer more ben burdened with the worde of sedition. I haue offended God greuously, transgressing his law, and but for this re∣medy and his mercy, I would not loke to be saued. As for sedicion, for ought that I knowe, me thinkes, I should not nede Christe, if I might so saye. But if I be cleare in any thing, I am cleare in this. So farre as I know mine owne* 1.227 hart, there is no man further from sediciou then I, whiche I haue declared in all my doinges, and yet it hathe ben e∣uer layd to me. Another time, when I gaue ouer myne of∣fyce, I should haue receyued a certayne dutie that they call a Pentecostall, it came to the sūme of fiftye and fyue poūd. I set my commissary to gather it, but he could not be suf∣fered. For it was said a sedicion should rise vpon it.

Thus they burdened me euer with sedicion. So this gen∣tilman commeth vp now with sedicion. And wot ye what? I chaunced in my last Sermon to speake a mery worde of the new shilling (to refresh my auditory) how I was lyke* 1.228 to put away my new shilling for an olde grote, I was here in noted to speake sediciously. Yet I comfort my self in one thing, that I am not alone, and that I haue a fellowe. For it is, Consolatio miserorum. It is the comfort of the wretched to haue companye. When I was in trouble, it was obiec∣ted and sayde vnto me that I was singular, that no man* 1.229 thought as I thought, that I loued a singularitie in al that I did, and that I tooke away, contrary to the king, and the whole parliamente, and that I was trauailed with them, that had better wittes then I, that I was contrary to them al. Mary sir this was sore thunderbolts. I thought it an irk some thing to be alone, and to haue no fellow. I thoughte it was possible it might not be true that they tolde me. In the. vii. of John the priestes sent oute certayn of the Jewes to bring Christ vnto them violentlye. When they came in∣to the temple and hearde him preache, they were so moued with his preaching, that they returned home agayne, and sayd to them that sent them. Nunquam sic locutus est homo vt

hic homo. There was neuer man spake like this man. Then aunswered the Pharyses: Num et vos seducit estis? What ye brainsick foles, ye hoddy pecks. Ye doddy poules,* 1.230 ye huddes, doo ye beleue him? are you seduced also? Nunquis ex Principibus credit in eum? Did ye se any great man, or any great officer take his part? do ye see any boddy follow him, but beggerly fishers, and suche as haue nothing to take to? Nunquis 〈◊〉〈◊〉 Phariseis? Do ye see any holy man? any perfecte man? any learned man take his parte? Turba que ignorat le∣gem execrabilis est. This lay people is 〈◊〉〈◊〉, it is they that know not the law, that takes his part, and none ells.* 1.231 Lo here the Pharises had nothing to 〈◊〉〈◊〉 y^t people, with all, but ignoraunce. They did as oure bishops of England, who 〈◊〉〈◊〉 the peoplè alwayes with ignoraūce where they were the cause of it themselues. There were sayth S. John. Multi ex principibus qui crediderunt in eum. Many of the chief menne beleued in him, and that was contrary to the Phariseis saying, Oh then by like they belyed him, he was not alone. So thought I, there be more of mine opinion* 1.232 then I, thought I was not alone. I haue now gotten one felow more, a companion of sedition, and wot ye who is my felow? Esay the Prophet, I spake but of a litle preaty shilling. But he speaketh to Hierusalem after an other sort and was so bold to meddle with their coin. Thou proude, thou couetous, thou hautie citie of Hierusalem. Argentum* 1.233 tuum versum est inscoriam. Thy siluer is turned into, what?* 1.234 into testions? Scoriam, into drosse. Ah sedicious wretche, what had he to doo with the minte? Why shoulde not he haue left that matter to some master of policie to reproue? Thy siluer is drosse, it is not fine, it is counterfait, thy sil∣uer is turned, thou haddest good 〈◊〉〈◊〉. What pertayned that to Esay. Mary he espied a pece of diuinitie in that poli cie, he threateneth them Goddes vengeaunce for it.* 1.235

He wente to the roote of the matter, whych was couetous∣nes. He espyed two poyntes in it, that eyther it came of co∣uetousnes, whyche became hym to reproue, or els that it tended to the hurte of the poore people, for the noughty∣nes of the siluer was the occasyon of dearthe of all thinges in the Realme.

He imputeth it to them as a great crime. He may be called a master of sedicion in dede. Was not this a sedicious har∣lot to tell them this to their beardes? to their face?

This sedicious man goth also forth, saying: Vinum tuum mixtuum est aqua. Thy wyne is mingled with water. Here he medeleth with vinteners, be like there were bruers in* 1.236 those daies, as there be nowe. It had ben good for our mis∣sal priestes to haue dwelled in that contrey, for they might haue ben sure to haue had their wine well mingled with water. I remembre how Scrupulous I was in my time of* 1.237 blindnes and ignorauncie, when I should say masse, I haue put in water twise or thrise for fayling, in so much when I haue ben at my Memento, I haue had a grudg in my con∣syence, fearing that I had not put in water ynoughe, 〈◊〉〈◊〉 that whiche is here spoken of wine, he meaneth it of al arts, in the citie, of all kindes of faculties, for they haue all their medles and minglings. That he speaketh of one thing, he* 1.238 meaneth generally of all. I must tell you more newes yet.

I here say there is a certain conning come vp in mixing of wares. How say you, were it no wonder to heare that cloth makers should becom poticaries. Yea and as I heare* 1.239 say, in suche a place, where as they haue professed the Gos∣pell, and the worde of God most earnestly of a long tyme. Se how busie the Deuill is to sclaunder the word of God? Thus the pore gospell goeth to wrack. Yf his cloth be. xviii yeardes long, he will set him on a rack, & slretch him oute with ropes, and racke him till the senewes shrinck a gaine, whiles he hathe brought him to. xxvii. yardes. When they* 1.240 haue brought him to that perfectiō, they haue a prety feat to thick him again. He makes me a powther for it, & plais the poticary, they call it floke pouther they doo so in corpo∣rate* 1.241 it to the cloth, that it is wonderfull to consider, truly a goodly inuention. Oh that so goodly wittes should be so ill applied, they may well deceiue the people but they can not deceiue God. They, were wont to make beds of flocks & it was a good bed to. Now they haue turned their flocks into pouther to play the false theues with it. O wicked di∣uell what can he not inuent to 〈◊〉〈◊〉 Gods worde? These mixtures come of couetousnes. They ar plain theft.

Wo worth that these flockes should so slaunder the word of God. As he said to the Iewes, thy wine 〈◊〉〈◊〉 mingled with water, so myghte he haue sayde to vs of thys lande. Thy* 1.242 clothe is mingled wyth 〈◊〉〈◊〉 pouder. He goeth yet on. This seditious man reproueth this honourable citye, and sayeth: Principes tui infideles. Thou lande of Ierusalem, thy magistrates, thy iudges are vnfaithful, they kepe no touch they wil talke of many gay things, they will pretend thys and that, but they kepe no promise. They be worse thē vn∣faithful, he was not afraid to cal the officers vnfaithfull. Et 〈◊〉〈◊〉 furum. Felowes of theues: for 〈◊〉〈◊〉 and theues felowes, be all of one sort. They were wont to saye. Aske my felow if I be a these. He calleth princes theues? What?* 1.243 Princes theues? What a seditions harlot was this! was he worthy to liue in a common wealthe that woulde call princes on this wise, fellowes of theues; Had they a stan∣ding at shoters hil, or Stangat hole to take a purse. Why? did they stand by the high way side? Did they rob? or 〈◊〉〈◊〉 open any mannes house or doore? No, no. That is a grosse kind of theuing. They were princes, they had a 〈◊〉〈◊〉 kinde of theuing. Omnes diligunt munera. They al loue bri∣bes.* 1.244 Bribery is a princelye kinde of theuinge. They will be waged by the rich, either to geue sentence against the pore, or to put of the pore mans causes. This is the noble thefte of princes, & of magistrates. They are bribetakers. Now a daies they cal them gentle rewardes: let them leaue theyr colouring, and call them by their christian name Bribes,* 1.245 Omnes diligunt munera. Al the princes, all the iudges, all the priests, al y^t rulers are bribers. What? were all the magi∣strates in Ierusalem, all bribe takers, none good? No dout there were some good. Thys woorde omnes, signifieth the moost part, and so there be some good I doubte not of it, in England. But yet we be farre worse then those stifnecked Iewes. For we read of none of them that winsed, nor kic∣ked* 1.246 against Esais preching, or said that he was a seditious felow. It behoueth the magistrates to be in credite, & ther∣fore it might seme that Esay was to blame to speak opēly against the magistrates. It is verye sure that they that be good wil beare, & not spurne at the preachers, they that be

faulty they must amende, & 〈◊〉〈◊〉 spurn, nor wynse, nor whine. He that findeth him self touched or galled, he decla reth him self not to be vprighte. Wo worthe these giftes,* 1.247 they subucrt iustice euery where. Sequuntur retributiones. They folow bribes. Somwhat was geuen to them before and they muste neades geue somewhat a gaine, for giffe gaffe was a good felow, this giffe gaffe led them clene frō iustice. They folow giftes.* 1.248

A good fellow on a time bad an other of his frends to a breakfast, and said: If you wil come, you shal be welcome, but I tel you afore hand, you shal haue but flēder fare, one dish and that is al, what is that said he? A pudding and no∣thing* 1.249 els. Mary said he, you can not please me better, of al meats, that is for mine own toth, you may draw me 〈◊〉〈◊〉 about the town with a pudding. These bribing maiestra∣tes, and iudges folow giftes faster, then the felow woulde folow the pudding.* 1.250

I am content to beare the title of sedition wyth 〈◊〉〈◊〉. Thankes be to God, I am not alone, I am in no singula∣rity. This same man that laid sedition 〈◊〉〈◊〉 to my charge, was asked an other time, whether he were at the Sermon at Paules crosse, he answered that he was there, and being asked what newes there. Mary quod he wonderful newes,* 1.251 we were there cleane absolued, my Mule and all had full absolution, ye may see by this, that he was such a one that rode on a Mule, and that he was a gentleman. In dede his mule was wiser then he, for I dare saye, the Mule neuer slaundered the preacher. Oh what an vnhappye chaunce had this Mule to cary such an Asse vppon his backe. I was there at the sermon my selfe. In the ende of hys sermon, he gaue a generall absolution, and as farre as I remember these, or suche other lyke woordes, but at the 〈◊〉〈◊〉 I am sure, thys was his meaninge, as manye as doo knowledge your selues to be synners, and confesse the same, & stande not in defence of it, and hartely abhorreth it, and will 〈◊〉〈◊〉* 1.252 〈◊〉〈◊〉 in the death of Christe, and be conformable thervnto, Ego absoluo vos, quod he. Nowe saithe this gentleman, his mule was absolued. The precher absolued but such as 〈◊〉〈◊〉 sory, & did repent, Be like then she did 〈◊〉〈◊〉 her 〈◊〉〈◊〉

hys mule was wiser then he a greate deale. I speake not of worldly wisdome, for therin he is to wise, yea he is so wise that wise men meruail, how he came truly by y^t tenth part of that he hath. But in wisdome whiche consisteth In rebus* 1.253 〈◊〉〈◊〉, 〈◊〉〈◊〉 rebus salutis, in godly matters, and appertaininge to our saluation, in this wisdom he is as blind as a beatle. Tanquam equus & Mulus, in quibus nō est intellectus. Like hor ses and mules, that haue no vnderstanding. If it wer true that the mule repented her of her stumbling, I thinke she was better absolued then he. I pray God stop his mouth; or els to open it, to speake better, and more to his 〈◊〉〈◊〉:* 1.254 An other man quickned with a word I spake (as he sayde opprobriously against the nobility, that their children dyd not setforth Gods word, but were vnprcaching prelates)* 1.255 was offended wyth me. I dyd not meane so, but that some noble mennes children had setforth Gods woord, how be it the poore mennes sonnes haue doone it alwayes for the most part. Johannes 〈◊〉〈◊〉 was here a great learned mā, and as they say a noble man in his country, and is gon his way again, if it be for lack of intertainmēt, the more pity. I wold wish such men as he to be in the realm, for y^e realm* 1.256 shuld prosper in receiuing of thē. Qui vos recipit, me recipit. Who receiueth you receiueth me (said Christ) & it shuld be for the kings honor to receiue them and kepe thē. I heard say master 〈◊〉〈◊〉, that great clark, shuld come hither. I wold wish hym, & such as he is to haue 〈◊〉〈◊〉. poūd a yere.* 1.257 The king should neuer want it in his coffers at the yeres end. There is yet among vs ii. great learned men, Petrus Martir, & Bernard 〈◊〉〈◊〉, which haue a C. markes a pece.* 1.258 I woulde the kynge woulde 〈◊〉〈◊〉 we a thousande pound on that sort.

Now I wil to my place again. In the latter ende of my sermon, I exhorted iudges to hear the smal as well as the great. 〈◊〉〈◊〉 quod iustum est iudicare. You must not onlye doo* 1.259 iustice, but do it iustlye. You muste obserue all circumstan∣ces. You must geue iustyce, and minister iuste iudgemente in tyme.

For the delaying of matters of the pore folke, is as sin∣full before the face of God as wrong iudgement.

I rehersed here a parable of a wicked iudge, which for im∣portunities* 1.260 sake hard the poore womans cause. &c.

Here is a comfortable place, for al you that cry out and are oppressed. For you haue not a wicked iudge, but a mercifull iudge to call vnto: I am not nowe so full offolish pity, but I can consider wel inoughe, that some of you complaine withoute a cause. They wepe, they wayle, they mourne, I am sure some not wythoute a cause. I dyd not here reproue all iudges, and fynde faulte wyth all. I thinke we haue some as painful magistrates, as euer was* 1.261 in England: but I wil not sweare they be all so: and they that be not of the best, muste be content to be taughte, and not disdaine to be reprehended. Dauid sayeth. Erudimini* 1.262 qui iudicatis terram. I referre it to your conscience. Vos 〈◊〉〈◊〉 iu dicatis terram. Ye that be iudges on the earthe, whether ye haue heard pore mennes causes with expedition or no: if ye haue not, then erudimini, be contēt to be touched, to be told. You widowes, you Orphanes, you poore people, here is a confortable place for you. Thoughe these iudges of the world wil not hear you, there is one wil be contente wyth your importunity, he wil remeady you, if you come after a ryght fort vnto him. Ye say. The 〈◊〉〈◊〉 doth blame you for your importunity, it is 〈◊〉〈◊〉 vnto him. He entred into this parable to teach you to be importune in your petitiō. Non defatigari. Not to be wery. Here he teacheth you, how* 1.263 to come to God in aduersity, and by what meanes, whyche is by prayer. I do not speake of the merite of Christ: for he sayth: Ego sum via, I am the way, Qui credit in 〈◊〉〈◊〉 habet vi∣tam aeternam. Who so beleueth in me, hath euerlastinge life. But when we are come to Christ, what is our way to 〈◊〉〈◊〉 aduersity? in anguish? in tribulations? in our necessi∣ties? in our iniuries? The waye is prayer. We are taughte by the commaundement of God. Inuoca me in die tribulatio∣nis & ego eripiam te. Thou widowe, thou orphane, thou fa∣therlesse chylde, I speake to thee that haste no frendes 〈◊〉〈◊〉 healpe thee, call vppon me in the daye of thy tribulatyon, call vppon me. 〈◊〉〈◊〉 eripiam te. I wyll plucke thee a waye, I wyll deliuer thee, I will take thee awaye, I wyll relieue thee, thou shalt haue thy hartes desyre.

Here is the promise, here is the comforte, Glorificabis me. Thanke me, accept me for the author of it, and thanke not this creature or that for it. Here is the iudge of all iudges, come vnto him, and he wil heare you. For he sayeth: Quic∣quid petieritis patrem in nomine meo. &c. What so euer ye 〈◊〉〈◊〉 my father in my name, shall be geuen you thoroughe my merites. You miserable people 〈◊〉〈◊〉 are 〈◊〉〈◊〉 in the worlde, aske of my father in your distresses, but put 〈◊〉〈◊〉 a∣fore,* 1.264 〈◊〉〈◊〉 you come not with bragges of your owne me∣rites, but come in my name, and by my merite. He hathe not the 〈◊〉〈◊〉 of this stout iudge, he wil bear your 〈◊〉〈◊〉, he wil not be angry at your cryinge and calling. The Prophet sayeth: Sperauerunt in te patres nostri & exaudiuisti illos. Thou God, thou God, oure fathers dyd cry vpon thee, and thou hardest them. Arte not thou oure God as wel as theirs? There is nothing more plesant to God, then for to put him in remembraunce of hys good∣nesse* 1.265 shewed vnto our forefathers. It is a pleasant thing to tel God of the benefites that he hath done before oure time. Go to Moyses, who had the guiding of Goddes peo∣ple, se how he vsed prayer as an instrument to be deliue∣red* 1.266 out of aduersity, when he had great rough mountains on euery side of him, and before him the red sea, Pharaos host behind him, pearill of death round about him. What did he? despaired he? no. Whether wente he? He repayred to God with this prayer, and said nothinge. Yet wyth a great ardency of spirit, he pearsed Gods eares. Now help or neuer good Lord, no help, but in thy hand quod he. Thoughe he neuer moued his lippes, yet the scrypture sayeth: he cryed oute, and the Lord hearde him, and sayd: quid clamas ad me? Why criest thou out so loude? The peo∣ple hard him say nothing, and yet God sayd. Whye crycst* 1.267 thou oute? Straight waies he stroke the water with hys rod, and deuided it, and it stode vp like two walles on ei∣ther side, betwene y^e which gods people passed, & the 〈◊〉〈◊〉 were drowned. Iosue was in anguish, and like di* 1.268 stresse at Iericho, that true captaine, y^t faithfull iudge, no folower of retributions, no 〈◊〉〈◊〉, he was no money

who made his petition to almighty God to shewe him the cause of his wrath toward him, when his armye was pla∣ged after the 〈◊〉〈◊〉 of Iericho. So he obtained his 〈◊〉〈◊〉 and learned, that for one mannes fault, all the reaste were* 1.269 punished. For Achans couetousnes many a thousand wer in agony, and fear of death, who hid his mony, as he thou∣ght from god. But god saw it wel inoughe, and broughte it to lighte. This Acan was a bywalker. Well, it came to passe, when Iosua 〈◊〉〈◊〉 it, straight waies he purged 〈◊〉〈◊〉 army, and tooke away Malum de Israel, that is wickednesse from the people. For Iosua called hym before the people,* 1.270 and sayde, Dagloriam Deo, geue prayse to god, tell trouthe* 1.271 man, and forth with he tolde it. And then he and all hys house suffered deathe. A 〈◊〉〈◊〉 ensample for all Magy∣strates to followe. Here was the execution of a true iudge, he was no gyfte taker, he was no wincker, he was no 〈◊〉〈◊〉* 1.272 walker. Also when the Assirians with an innumerable po wer of men in Iosaphates tyme 〈◊〉〈◊〉 the lande of Israell. Iosaphat that good 〈◊〉〈◊〉 goeth me strait to god, and made hys prayer. Non est in nostra fortitudine, (sayd he) buic populo 〈◊〉〈◊〉, it is not in oure strengthe, O Lorde, to resyste this people, and after his prayer god deliuered him, and at the same time x. M. were destroyed. So ye miserable people, you must 〈◊〉〈◊〉 to god in anguishes, and make your prayer to hym.

Arme your selues with prayer in your aduersities. Ma∣ny* 1.273 begin to pray, and sodenly cast away prayer, the deuyll putteth suche fantasyes in theyr heades, as thoughe God could not entend them, or had somewhat els to doo.

But you must be importune and not weary, nor caste a∣way prayer. Nay you must cast away 〈◊〉〈◊〉. God wil hear* 1.274 your prayer, albeit, you be sinners, I send you a iudge that wil be glad to hear you. You that are oppressed, I speak to you. Christe in this parable dothe paynte the good wyll 〈◊〉〈◊〉* 1.275 god towarde you, o miserable people, he that is not recey∣ued, let him not despair, nor thinke that god had forsaken him. For god tarieth til he seeth a time, and better can doo all thinges for vs, then we oure selues canne wyshe. There was a wicked iudge, &c. What meaneth it that god 〈◊〉〈◊〉

this parable rather of a wicked 〈◊〉〈◊〉, then of a good? Be like good iudges were rare at that time, & trowe ye the deuil hathe bene a slepe euer sence? No, no. He is as busye as euer he was. The common manner of a wycked* 1.276 iudge is, neither to fear God nor man. He 〈◊〉〈◊〉 what a man he is, and therfore he careth not for man, because of his pride. He loketh hie 〈◊〉〈◊〉 the pore, he will be had in admiration, in adoration. He semeth to be in a protection. Wel, shall he escape? Ho, ho, est Deus in celo. There is a god in heauen, he accepteth no persons, he will punyshe them. There was a pore woman came to this iudge, and sayde: Vindica me de aduersario. Se that mine aduersarye do me no wrong. He would not heare her, but droue her of. She had no money to wage eyther him, either them that were a∣bout* 1.277 him. Did this woman wel to be auenged of her aduer sary? may christian people seke vengauuce? The Lord say∣eth: Mihi vindictam et ego retribuam. When ye reueuge. ye take mine offyce vppon you. This is to be vnderstaude of priuate vengaunce. It is lawfull for Goddes flocke to vse meanes to put awaye 〈◊〉〈◊〉, to resorte to iudges, to re∣quire to haue sentence geuen of right. Saynte Paule sent to Lisias the tribune, to haue this ordinary remedy. & christ* 1.278 also said. Si male locutus sum. &c. If I haue spokē euil rebuke me. Christ here answered for him self. Note here my 〈◊〉〈◊〉* 1.279 and masters what case pore widowes & orphanes be in, I wil tel you my lorde iudges, if ye cōsider this matter 〈◊〉〈◊〉, ye shuld be more afraid of the pore widow, 〈◊〉〈◊〉 of a noble mā 〈◊〉〈◊〉 the frends & power that he can make. But now a dais the iudges be a fraid to hear a pore mā against y^e rich,* 1.280 in so much they wil ether pronoūce agaīst him, or so driue of the pore mās sute, that he shal not be able to go thorow w^t it. The greatest man in a realm cānot so hurt a iudge as the pore widow, such a shreud turn she cādo him. And with what armor I pray you? She cā bring the iudges skin ouer his ears, & neuer lay hāds vpon him. And how is that? La∣chrime* 1.281 miserorū 〈◊〉〈◊〉 ad maxillas. The tears of the pore fal down vpō their chekes, & ascēdūt ad celū, & go vp to heauē & cry for vēgāce before god, the iudge of widowes, the father of widowes & orphanes. Pore people be oppressed euen by lawes. Ve ijs qui cōdūt leges iniquas. Wo worth to them that

make euill lawes agaynste the poore, what shalbe to them that hinder and 〈◊〉〈◊〉 good lawes? Quid facietis in die vlti∣onis. What will ye doo in the daye of greate vengaunce, When God shal vilit you? he sayth, he wyll hear the tears of pore women, when he goeth on visitation. For theyr sake he wil hurt the iudge, be he neuer so high, Deus trans fert regna. He wil for widowes sakes chang realms, bring thē into tēptation, pluck the iudges skins ouer their heds* 1.282 Lābises was a great Emperor, suche another as our ma∣ster is, he had many lord deputies, lord presidentes & lieue tenāts vnder him. It is a great while a goo syth I red the history. It chāced he had vnder him in one of his domini∣ons a briber, a gifttaker, a gratifier of rich men, he folow ed gifts, as fast as he y^t folowed the pudding, a hādmaker* 1.283 in his office, to make his sonne a great man, as thold lay∣ing is. Happy is the child, whose father goth to the deuil. The cry of the pore widow came to them perors eare, and caused him to flay the iudge quick, and laid his skin in his chair of iudgement, that al iudges, that shuld geue iudge∣mēt* 1.284 afterward, shuld sit in the same skin. Surely it was a goodly sygne, a goodly monument, the sign of the iudges skin, I pray God we maye once se the signe of the 〈◊〉〈◊〉 in* 1.285 England. Ye wil say peraduēture that this is cruelly & vn charitably spoken, no, no, I doo it charitablye for a loue I bear to my country. God sayeth. Ego visitabo. I will visyte. God hath ii. visitatiōs. The first is when he reueleth hys word by prechers, & where the fyrst is accepted; the second* 1.286 cōmeth not. The second visitation is vengance. He went a visitation, when he broughte the iudges skin ouer hys eares. If his word be despised, he cōmeth with his secōd vi sitation w^t vengance. Noe preached gods word an 〈◊〉〈◊〉. yeres* 1.287 & was laught to skorn, & called an old doting fole, because they would not accept this first visitation, God visited the secōd time he poured down shours of rain, til al the world was drowned. 〈◊〉〈◊〉 was a visitor of Sodome & Gomorre,* 1.288 but because they regarded not his preaching, God visyted them the second time, and brent them al vp with brimston, sauing Loth. Moses came first a visitation into Egypte w^t* 1.289 Gods word, and because they would not heare hym, God visited them agayne, and drowned them in the redde Sea,

GOD likewyse with his firste visitation visited the Is∣raelites by his prophets, but because they wold not heare his Prophetes, he visited them the second tyme, and disper sed them in Assiria and Babilon. Iohn Baptist likewise and our Sauiour Christ visited them, afterward declaring* 1.290 to them Goddes will: and because they despysed these vy∣sitours, he destroyed Hierusalem by Titus and Uespasia∣nus. Germany was visited. xx. yeares with Goddes word, but they did not earnestly embrace it, and in lyfe folowe it, but made a mingle mangle and a hotchpotch of it.

I can not tell what, partely popery, partely true religi∣on mingled together. They say in my countrey, when they call theyr hogges to the swyne trough. Come to thy min∣gle mangle come pyr, come pyr, euen so they made mingle* 1.291 mangle of it. They could clatter and prate of the Gospell, but when al commeth to all, they ioyned popery so with it, that they marde all together, they scratched and scraped al the liuinges of the churche, and vnder a coloure of religy∣on, turned it to theyr owne proper gaine and lucre. God se∣yng that they would not come vnto his worde, now he vi∣siteth them in the seconde time of his visitacion with his wrath. For the taking awaye of Goddes worde, is a mani∣fest token of his wrath. We haue now a fyrst visitation in England, let vs beware of the second. We haue the mini∣siracion of his worde, we are yet well, but the house is not cleane swept yet. God hath sent vs a noble king in this his* 1.292 visitaciō, let vs not prouoke him against vs, let vs beware let vs not displease him, let vs not be vnthankfull, and vn∣kind, let vs beware of bywalkyng & contemnyng of Gods word, let vs pray diligētly for our king, let vs receyue 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 heare say ye walke in ordinately, ye talke vnseme∣ly otherwaies then it becommeth Christian subiectes. Ye take vpon you to Iudge the iudgements of Iudges.

I will not make the king a Pope, for the Pope will haue all thinges that he doth, taken for an Article of our sayth.

I will not say but that the Kynge, and his councell may erre, the Parliamente houses, bothe the highe and lowe may erre. I pray dayly that they may not erre.

It becommeth vs what soeuer they decree to stande vnto* 1.293 it and receyue it obediently, as far forth as it is not mani∣fest wicked, and directly against the worde of God. It per∣taineth vnto vs to think the best, though we can not reder a cause for y^t doing of euery thing. For Charitas omnia credit, omnia sperat. Charitie doth beleue and trust all things. We ought to expoūd to the best all things, although we can not yelde a reason. Therfore I exhorte you, good people, pro∣nounce in good parte all the factes and dedes of the magi∣strates and iudges. Charitie iudgeth the best of all menne, and specially of magistrates S. Paule sayth, Nolite iudicare ante tempus donec Dominus aduenerit. Iudge not before the time of the Lords comming. Prauum cor hominis. Mans hart is vnserchable, it is a ragged pece of worke, no man know eth his owne hart, and therfore Dauid prayeth and sayeth Ab occultis meis munda me. Deliuer me from my vnknowen* 1.294 faultes. I am a further offēder then I can see. A man shal∣be blinded in loue of himself, & cannot see so muche in 〈◊〉〈◊〉 selfe as in other men: let vs not therfore iudge iudges. We are comptable to God, and so be they. Let them alone, they haue their countes to make. If we haue charitie in vs, we shall do this. For Charitas operatur. Charitie worketh.

What worketh it? mary Omnia credere, omnia sperare. To ac∣cept all thiugs in good part. Nolite iudicare ante tempus.

Iudge not before the Lordes comming. In this we learne* 1.295 to know Antichrist, whiche doothe eleuate him selfe in the churche, and iudgeth at his pleasure, before the time. Hys canonizations and iudging of men before the Lords iudg∣ment, be a manifest token of Antichrist. How can he know Sainctes? He knoweth not his owne hart, and he can not knowe them by myracles. For some miracle workers shall go to the deuill. I will tell you what I remembred yester∣night in my bed. A meruaylous tale to perceyue, howe in∣scrutable a mans hart is. I was once at Oxford (for I had occasyon to come that way, when I was in my office) they* 1.296 tolde me it was a gainer way, and a fayrer way, and by that occasion I lay there a night. Being there, I harde of an ex ecution that was done vppon one that suffered for 〈◊〉〈◊〉. It was as (ye knowe) a daungerous worlde: for it myghte

sone cost a man his lyfe for aworde speaking.

I cannot tell what the matter was, but the iudge set it so out that the man was condemned. The. xii. men came in, and said giltye, and vpon that, he was iudged to be hanged, drawen, & quartred. When the rope was about his necke, no man could perswade him that he was in any faulte, and stode there a great while in the protestation of his innocen cy. They hanged him and cut him downe somwhat to sone* 1.297 afore he was cleane dead: then they drew him to the fyre, & he reuiued, and then he comming to his remembraunce, cō∣sessed his faulte and said he was giltye. O a wonderfull ex∣ample: it may well be sayd: Prauum cor hominis et inscrutabile A crabbed peace of work and vnsercheable. I wil leue here, for I think you know what I meane well inough. I shall not nede to applie this example any further. As I began e∣uer with this saying. Quoecunque scripta sunt, like a trouant & so I haue a commune place to the ende, if my memory fayle me, Beati qui audiunt verbum dei et custodiunt illud, Blessed be they that heare the word of God, & kepe it. It must be kepte in memorie, in liuing, & in our cōuersation. And if we so do, we shal come to y^e blessednes, which god prepared for vs tho row hys son Iesu Christ, to the which he bring vs al. Amē.

¶ The fourth Sermon of Master Hugh Latimer whiche he preached before Kyng Edwarde, the. xxix. day of Marche.

QVaecunque scripta sunt ad nostram doctrinam scripta sunt. All thinges that are written, ar written to be our 〈◊〉〈◊〉. The parable that I toke to begin with (most honorable audi∣ence) is writtē in the. xviii. chapter of Saint Luke, and there is a certaine remnaunt of it behind yet. 〈◊〉〈◊〉 parable is this: There was a certain iudge in a citie, that feared neyther God nor mā. And in the same citye there was a widow, that required iustice at his hands: but he would not heare her, but put her of, and delayed the matter: In processe the Iudge seing her importunitie, said, though I feare neither God nor man, yet for the importu∣nitie of the woman, I wil heare her, least she raile vpō me,

& molest me with exclamations, & oute cries I will heare her matter. I will make an end of it. Our Sauiour 〈◊〉〈◊〉 added more vnto this and sayde. Audite quid iudex dicat, &c. Hear you said Christ, what the wicked iudge sayd. And shal not God reuenge his elect, that crye vpon him day & night? Although he tary & differre them, I say vnto you, he wil re∣uenge them, & that shortly. But when the son of man shall come, shall he finde faith in the earth?

That I may haue grace so to open the remnaunte of this parable, that it may be to the glory of God, and edifying of youre soules, I shal desier you to praye. In the which prai∣er &c. I shewed you the last daye (most honourable Audi∣ence) the cause why our Sauiour Christ, rather vsed the ex∣ample of a wicked Judge thē of a good. And the cause was* 1.298 for that in those daies there was greate plentye of 〈◊〉〈◊〉 Judges, so that he might borow an example among them well inough. For there was much scarcitie of good iudges. I did excuse the widdowe also, for comming to the Judge against her aduersarye, because she did it not of malice: she did it not for appetite of vengeance.* 1.299

And I told you that it was good and lawfull, for ho∣nest vertuons 〈◊〉〈◊〉, for goddes people, to vse the lawes of the realme, as an ordinary help against their aduersaries, and ought to take them as Goddes holy ordinaunces, for the remedies of their iniuryes and wronges, when they are distressed. So that they doo it charitably, louingly, not of malice, not vengeablie, not couetously.* 1.300

I should haue tolde you here of a certaine secte of he∣ritikes that speake against this order and doctrine, they will haue no magistrates nor Judges on the earth.

Here I haue to tell you, what I hard of 〈◊〉〈◊〉 by the re∣lation of a credible person, and a worshipfull manne, of a towne in this 〈◊〉〈◊〉 of England, that hathe aboue. v. 〈◊〉〈◊〉 Heritykes of this erronious opinion in it, as he sayde.* 1.301

Oh so busy the Deuyll is now to hynder the woorde com∣myng oute, and to sclaunder the Gospell.

〈◊〉〈◊〉 sure argumente and an euident demonstration, that the lyghte of Goddes worde is abrode, and that thys is a true doctrine that we are taughte nowe: else he woulde not

rore and stirre aboute as he dothe when he hath the vpper* 1.302 hande. He will kepe his possession quietly as he did in the popish dayes, when he bare a rule of supremacye in peace∣able possession. If he reigned now in open religion, in opē doctrine as he did then, he woulde not stirre vp erronious opinions, he would haue kept vs without contentiō, with∣out dissention. There is no suche diuersitie of opinions a∣mong the Turkes, nor among the Jewes. And why: For there he raygneth peaceably in the hole religion. Christe sayth. Cum fortis armatus custodierit atrium, &c. When the strong armed man kepeth his house, those thinges that he hath in possession, are in a quyetnes, he dooth enioye them peaceably. Sed cum fortior eo 〈◊〉〈◊〉. But when a stron∣ger then he 〈◊〉〈◊〉 vpon him, when the light of Goddes word is once reueled, then he is busy, then he rores then he 〈◊〉〈◊〉 abrode, and 〈◊〉〈◊〉 vp erronious opiniōs, to sclaū∣der Goddes word. And this is an argument that we haue the true doctrine. I beseche God continew vs and 〈◊〉〈◊〉 vs in it. The deuil deciareth the same, & therfore he rores thus and goeth about to stir vp these wanton headdes and busy braynes. And will you knowe where this towne is? I will not tell you directly. I will put you to muse a little. I will vtter the matter by circumloqution. Where is it? Where the bishop of the dioces is an vnpreaching prelate. Who is that? If there be but one suche in all England, it is easy to gesse. And if there wer no mo but one, yet it were to many by one. And if there be moe, they haue the more to aūswer for, that they suffer in this realme an vnpreachyng prealate vnreformed. I remember wel what .S. Paule sayeth to a bishop. And though he 〈◊〉〈◊〉 it to Timothe beyng a bishop, yet I may say it now to the magistrates, for all is one case,* 1.303 al is one matter. Non cōmunicabis 〈◊〉〈◊〉 alienis. Thou shalt not be 〈◊〉〈◊〉 of other mens faults. Lay not thy handes rashely vpō any, be not hastye in makyng of Curates, in re ceyuing men to haue cure of Soules, that are not worthye of the office, that eyther can not or will not do theyr dutie. Doo it not. Whye: Quia communicabis peccatis alienis.

Thou shalt be partaker of other mennes synnes. Now me thynke it nedes not to be partaker of other mennes synnes

we shall find inough of oure owne. And what is Communi∣care peccatis alienis. To be partaker of other mennes euils, if this be not, to make vnpreaching prealats, and to suffer them to continue still in their vnpreaching prelacye:

If the kyng and his councell should suffer 〈◊〉〈◊〉 Judges* 1.304 of this Realme to take brybes, to defeate iustice and suffer the great to ouergoo the poore, and should loke throughe his fyngers, and winke at it, should not the king be parta∣ker of their noughtines: And why: Is he not supreme hed of the churche? what: is the supremacie a dignitie and no∣thing els? is it not comptable? I thinke it wil be a charge∣able* 1.305 dignitie when accompte shal be asked of it. Oh what a vauntage hathe the Deuill? what entrye hathe the wolfe when the sheparde tendeth not his flocke, and 〈◊〉〈◊〉; 〈◊〉〈◊〉 not to good pasture? S. Paule dothe saye. Qui bene 〈◊〉〈◊〉* 1.306 praesoyteri duplici honore digni 〈◊〉〈◊〉. What is this praesse? It is as much to say as to take charge & cure of soules. we say ille prae est, he is set ouer the flock. He hath taken charge vppon* 1.307 him. And what is. Bene prae esse? To discharge the cure. To rule well, to feede the flocke with pure food, and good eram ple of lyfe. Wel then, Qui bene praesunt duplici honore digni sūt* 1.308 They that discharge theyr cure well, are worthy double ho nour. What is this double honour? The first is to be reue∣rensed, to be had in estimation and reputaciō with the peo∣ple, and to be regarded as good 〈◊〉〈◊〉. Another honour is, to haue all things necessary for their state, ministred vn to them. This is the double honour that they ought to haue Qui praesunt Bene, that discharge the cure, if they do it, Bene.

There was a mery monk in Cambridge in the Colledge* 1.309 that I was in, and it chaunced a greate company of vs to be together, entending to make good cheare, and to be me rye (as scholers will be mery when they are disposed) One of the company brought out this sentence. Nil melius quam 〈◊〉〈◊〉 et facere bene. There is nothing better then to be mery and to doo wel. A vengeaunce of that 〈◊〉〈◊〉 (quod y^e Monk) I would that Bene had ben banished beyond the sea: & that Bene were out, it were well. For I coulde be merye, and I could doo, but I loue not to doo well. That, Bene 〈◊〉〈◊〉 al together. I woulde Bene were oute, quod the mery Monke,

for it importeth many thinges, to lyue well, to discharge the cure. In 〈◊〉〈◊〉 it were better for them if it were oute. And it were as good to be out as to be ordered as it is. It will be a heuy Bene, to some of them, when they shall come to their accompt. But perauenture you will saye. What and they preache not at al? Yet praesunt. Are they not wor∣thy double honour? is it not an honorable order they be in?* 1.310 Nay an horrible misorder, it is an horror rather then an ho nour, and horrible rather, then honourable, if the preacher be nought, and doo not hys dutie. And thus goo these pre∣lates aboute to wrestle for honour that the Deuyll may take hys pleasure in sclaunderyng the realme, and that it maye be reported abrode that we brede 〈◊◊〉〈◊◊〉 our 〈◊〉〈◊〉. It is to be thought that some of them woulde haue it so, to bring in popery agayne.

This I feare me is theyr entent, and it shalbe blowē* 1.311 abrode to our holy father of Romes eares, and he shall 〈◊〉〈◊〉 forth hys thonderboltes vppon these brutes, and all thys dothe come to passe thorow theyr vnpreachyng prelacye.

Are they not worthy double honour? Nay rather double disshonour, not to be regarded, not to be estemed amonge the people, and to haue no lyuing at their handes? For as good preachers be worthy double honour: so vnpreaching prelats be worthy double dishonour. They must be at their* 1.312 doublets. But now these. ii. dishonours what be they?

Our Sauiour Christe doth shew. Si sal infatuatus fuerit ad nihil vltra valet nisi vt proijciatur foras. If the salt be vnsaue, rye, it is good for no thing, but to be cast out and troden of men. By this salte, is vnderstande Preachers, and such as haue cure of soules. What be they worthy then? Where∣fore serue they: For nothing els but to be cast oute.

Make them quondams, out with them, cast thē out of theyr office, what should they doo with cure that wil not loke to them: An other dishonour is this Vt conculcentur ab 〈◊〉〈◊〉. To be troden vnder mennes feete, not to be regarded, not to be estemed: They 〈◊〉〈◊〉 at their doublets still. S. Paule in his epistle, qualifieth a Bishop, and sayth that he muste be. Aptus ad docendum, ad refellendum apte. To teache and to confute all maner of false doctrine. But what shall a man doo with 〈◊〉〈◊〉, if he doo not vse it?

It were as good for vs to be with out it. 〈◊〉〈◊〉 bishop came to* 1.313 me the last day, and was angry with me for a certayn Ser∣mon that I made in this place. His chaplayn had complai∣ned against me, because I had spoken against vnpreachyng prelates. Naye quod the bishop, he made so indifferente a Sermon the first day, that I thought he woulde marre all the second day. He wil haue euery man a quōdam as he is. As for my quondamship I thank God that he gaue me the grace to come by it, by so honest a meanes as I did. I thāk him for myne owne quondamship, and as for them, I wyll not haue them made quondams, if they discharge their of∣fice, I would haue them doo their dutie. I would haue no more 〈◊〉〈◊〉 as God healpe me. I owe them no other malice then this, and that is none at all.

This bishop answered his chaplayne: wel (sayes he) wel* 1.314 I did wisely to day, for as I was going to his Sermon, I remembred me that I had neither said masse, nor mattēs. And homeward I 〈◊〉〈◊〉 as fast as I could, and I thank god I haue said both, and let his vnfrutefull Sermon alone. Unfruitefull sayeth one, an other sayeth sediciouse. Well, vnfruitfull is the best, and whether it be vnfruitfull or no, I can not tell, it lyeth not in me to make it fruitefull. And God worke not in your hartes, my preaching can doo you but little good. I am Goddes instrument but for a tyme.* 1.315 It is he that must geue the encrease, and yet preaching is necessarye. For take away preaching, and take a way sal∣uation. I tould you of Scala coeli and I made it a preaching matter, not a massyng matter. Christ is the preacher of all preachers, the patrone and the exemplar, that al preachers ought to folow. For it was he by whom the father of hea∣uen sayd, Hic est filius 〈◊〉〈◊〉 dilectus, ipsum audite. This is my welbeloued sonne, heare him, Euen he when he was here* 1.316 on the earthe, as wysely, as learnedly, as circumspectly as he preached, yet his sede fel in thre parts, so that the fourth part onely was fruitefull. And if he had no better luck that was preacher of all preachers, what shall we looke for? Yet was there no lacke in hym, but in the ground: And so now there is no fault in preachyng: the lacke is in the peo∣ple that haue stony hartes, and thorny hartes.

A 〈◊〉〈◊〉 God to amend thē. And as for these folke that speake agaynst me I neuer 〈◊〉〈◊〉 to haue 〈◊〉〈◊〉 good word as long as I 〈◊〉〈◊〉. Yet wyl I speake of their wickednes, as long as I shalbe permitted to 〈◊〉〈◊〉 as long as I lyue, I 〈◊〉〈◊〉 be an ene∣my to it. No preachers can passe it ouer wyth silence. It is the originall roote of al myschife. As for me I owe them no o∣ther yl wyl, but I pray God amend them, when it pleaseth hym. Now to the parable. What dyd the wycked Judge 〈◊〉〈◊〉 ende of the 〈◊〉〈◊〉? The loue of God moued hym not, the lawe of God was thys, and it is writ in the fyrst of Deuteronomy: audite eos heare them. These two wordes wil be heauy words to wycked iudges another day. But some of them 〈◊〉〈◊〉 wyl say: I wyl heare such as wyll geue bribes, and those that wyl do me good tournes. Nay, ye be hedged out of that li∣berty.* 1.317 He sayth it a paruum vt magnum. The small as well as great. Ye must do iustum, deale iustlye, minister iustice, and that to al men, and you must do it iuste, in tyme conuenient, wythout any delayes, or driuing of, wyth expedition. Wel, I say, neyther this law, nor the woord and commaundement of* 1.318 God moued thys wycked Judge, nor the misery of thys wyd∣dow, nor the vpryghtnes of her cause, nor the wronge whych she tooke, moued hym: but to auoyde importunity, & clamour, and 〈◊〉〈◊〉, he gaue her the hearyng, he gaue her finall sentence, and so she had her request.

Thys place of iudgement it hath beene euer vnperfect, it was neuer sene that al Judges did their duty, that they would* 1.319 heare the small as well as the great. I wyll not proue this by the wytnes of any priuate maiestrate, but by y^t wisest kinges sayinge that euer was: 〈◊〉〈◊〉 sub sole (sayth Salomon) in loco iusticie, impietatem, et in 〈◊〉〈◊〉 equitatis iniquitatem. I haue sene vnder the sunne, that is to saye, ouer all, in euery place wher* 1.320 right iudgement should haue bene, wickednes, as who would say bribes taking, defeating of iustice, oppressing of the poore. Men sent awaye with weepyng teares, wythout 〈◊〉〈◊〉 hea∣ring of their causes, and in y^t place of equitye sayth he, I haue sene iniquitie. No equitie, No iustice, asore word for 〈◊〉〈◊〉 to pronounce 〈◊〉〈◊〉 sallye, 〈◊〉〈◊〉. And if Salomon said it, ther is a matter in it. I wene he sayde it not onely for hys

owne time, but he saw it both in those that 〈◊〉〈◊〉 before him, and also that were to come after him. Now comes Esay and he affirmeth the same, speaking of the 〈◊〉〈◊〉 done in hys tyme in the cōmon place, as it might be Westminster Hall, the Gylde Hall, the Judges Hall, the Pretor house. Call it what you wyl. In the open place. For Judges at that tyme* 1.321 (accordyng to the maner) sat in the gates of the Citye in the hye way. A goodly and godly order for to syt, so that the poore people may 〈◊〉〈◊〉 come to them. But what sayth Esay that seditious fellow? He sayth of hys Country this: 〈◊◊〉〈◊◊〉 faceret iudicium, & fecit iniquitatem. I looked the Judges should doo theyr duty, and I saw them woorke iniquity. Ther was bribes walkyng, money makyng, makyng of handes* 1.322 (quod the Prophet, or rather almighty God by the Prophet) such is their partiality, affection, and bribes. They be suche money makers, inhauncers, and promoters of them selues. Esay knew this by the crying of the people, ecce clamor populi sayth he. And thoughe some among them be vnreasonable people (as many be now adayes) yet no doubt of it, some cry∣ed* 1.323 not without a cause. And why? Their matters are not heard, they are fayne to go home with weepyng teares, that fall downe by their cheekes, and ascende vp to heauen, and cry for vengeaunce. Let Judges looke about them, for sure∣ly God wyl reuenge hys elect one day.

And surely me think, if a Judge would follow but a world ly reason, and wey the matter politikly, without these exam* 1.324 ples of scripture, he should feare more the hurt that maye be done 〈◊〉〈◊〉 by a poore widdow, or a miserable man, then by the greatest Gentleman of them al. God hath pulled the Judges skyns ouer their heads, for the poore mans sake. Yea the poore widdow may do hym more hurt wyth her poore 〈◊〉〈◊〉 noster in her mouth, then any other weapon. And with two or 〈◊〉〈◊〉* 1.325 wordes shal bring him downe to the ground, and destroy his 〈◊〉〈◊〉, and cause him to loose more in one day, then he gat in seuen yeares. For God wyll reuenge these miserable folkes that can not helpe them selues. He sayth: ego in die 〈◊〉〈◊〉 nis. &c. In the day of visitation I wyll reuenge them. An non ulciscetur anima mea: Shall not my soule be 〈◊〉〈◊〉: As

who should say: I must needes take their part: Veniens 〈◊〉〈◊〉, et non tardabo. Yes, though I tary, and though I 〈◊〉〈◊〉 to lynger neuer so long, yet I wyl come at the length, and that 〈◊〉〈◊〉. And if God spake this, he wyll perfourme hys pro∣mise. He hath for their sakes (as I told you) pulled the 〈◊〉〈◊〉 ouer the Judges eares ere this. Kyng Dauid trusted some in* 1.326 his old age, that did him no very good seruice. Now, if in the people of God, there were some folkes that fel to 〈◊〉〈◊〉, then what was there among the Heathen? Absolon 〈◊〉〈◊〉 sonne was a bywalker, and made disturbaunce among the people in hys fathers tyme. And though he were a wycked man, and a bywalker, yet some there were in that time that were good, and walked vprightly. I speake not this agaynst* 1.327 the Judges seate. I speake not as thoughe all Judges were nought, and as thoughe I dyd not hold with the Judges, ma∣iestrates, and officers, as the Anabaptistes these false here∣rikes do. But I iudge them honourable, necessary, and Gods* 1.328 ordinaunce. I speake it as scripture speaketh, to geue a 〈◊〉〈◊〉, and a warning to al 〈◊〉〈◊〉, to cause them to looke to their offices. For the deuyl the great magistrate, is verye busy now, he is euer doing, he neuer ceaseth to go aboute to make them like him selfe. The prouerb is Simile gaudet simili Lyke would haue like. If the Judge be good and vpright, he wyll assaye to deceaue hym, eyther by the 〈◊〉〈◊〉 suggestion of craftye Lawyers, or els by false wytnesse, and subtyle vt∣teryng* 1.329 of a wrong matter. He goeth about as muche as he can to corrupt the men of law, to make them fal to 〈◊〉〈◊〉, to lay burdens on poore mens backes, and to make them fal to periury, and to bryng into the place of iudgement all cor∣ruption, iniquitie, and impietye,

I haue spoken thus much, to occasion at Judges and Ma∣gistrates to looke to their offices. They had neede to looke a∣bout them. Thys geare moued Saint 〈◊〉〈◊〉 to speake thys sententence: Miror si aliquis rectorum potest saluari. I* 1.330 maruayle (sayd thys Doctour) if any of these Rulers or great Magistrates can be saued. He spake it not for the impossibi∣litye of the thyng (God forbyd that all the Magistrates and Judges should be condempned) but for the difficultye.

Oh that a man myght haue the contemplacion of hel, that the Deuyl would alow a man to looke into hel, to see the state of it, as he shewed al the worlde when he tempted Christe in the wyldernes. Common strat illi omnia regna mundi, he shewed* 1.331 hym al the kyngdomes of the world, and al theyr iollity, and told hym that he would geue hym al, if he would knele down and worshyp hym. He lyed lyke a faulse harlot, he coulde not gyue them, he was not able to giue so much as a Goose wing, for they were none of hys to giue. The other that he promised them vnto: had more ryght to them then he. But I saye if one were admitted to view hell thus, and beholde it thorowelye,* 1.332 the deuil wold say: On yonder side are punished vnpreaching prelates. I thinke a man should se as far as a kenning and se nothing but vnpreaching Prelates. He myght looke as farre as Calice I warrant you. And than if he would go one y^t other side, and shew where that bribyng Iudges were, I thinke he should se so many, that ther were scant roume for any other. Our Lord amend it. Wel to our matter. This Iudge I speak of, sayd: Though I feare neyther God, nor man 〈◊〉〈◊〉. And dyd he thinke thus: Is it the maner of wicked Iudges to confesse, theyr faultes, nay he thought not so. And a man had come to hym, and called hym wycked, he woulde forth wyth haue co∣maunded hym to warde, he woulde haue defended hym selfe* 1.333 stoutly. It was God that spake in his conscience. God puteth hym to vtter suche thynges as he sawe in his harte. and were hyd to hym selfe. And ther be lyke thinges in the scripture, as Dixit insipiens in corde 〈◊〉〈◊〉 est deus. The vnwyse man sayd in hys hart, there is no God. And yet if he shoulde haue beene asked the question, he would haue denyed it.

Esay the Prophet sayth also: Mendatio protecti sumus, we ar defended with lyes. We haue put our trust in lyes. And in an other place he saith: ambulabo in prauitate cordis mei, I wyl walke in the wyckednes of my hart. He vttereth what lyeth in hys hart, not knowen to hym selfe, but to God. It was not for nought that Ieremy describeth mās hart in his coulours.* 1.334 Paruum cor hominis et inscrutabile. The hart of man is nough∣ty, a crooked & froward peece of worke. Let euery man hum∣ble himselfe, & acknowledge his fault, & do as S. Paule dyd.

When the people to whom he had preached, had sayde many* 1.335 thinges in his commendation, yet he durst not iustify hym selfe. Paul would not prayse hym selfe, to hys owne iustifi∣cation, and therfore when they had spoken those thinges by hym: I passe not at al sayth he, what ye say by me, I wyl not stand to your reporte, and yet he was not froward that when he herd the truth reported of hym, he would say it to be false, but he sayd, I wyl neyther stand to your report, though it be good and iust, neither yet I wyl saye that it is vntrue. He was Bonus Pastor. A good shepeheard. He was one of them, qui bene presunt that discharged his cure, and yet he thought that ther might be a farther thing in hym selfe, then he sawe in hym selfe. And therfore he sayd: The Lorde shal iudge me. I wyll stand onely to the Iudgement of the Lord. For loke whom he iudges to be good, he is sure he is safe, he is cocke sure. I spake of thys geare the last daye, and of some I had litle thanke for my labour. I smelled some folkes that were greeued wyth me* 1.336 for it, because I speake agaynst temerarious iudgement. What hath he to do wyth iudgement (saye they?) I went a∣bout to kepe you from arrogant iudgement. This is no good argument my frendes. A man semeth not to feare death, ther fore hys cause is good. This is a deceauable argument. He went to his death boldly, Ergo he standeth in a iust quarell.

The Anabaptistes that were brent here in dyuers townes* 1.337 in England (as I heard of credible men, I saw them not my selfe) went to theyr death, euen Intrepide: as ye wyl say with∣out any fear in the world cherefully. Wel, let them go. Ther was in the olde doctours tymes an other kind of poisoned he∣retikes, that were called Donatistes. And these heretikes* 1.338 went to their execution as though they should haue gon to some iollye recreacionor banket, to some beally chere, or to a play. And wyl ye argu then: He goeth to hys death boldely, or cherefully, ergo he dyeth in a iust cause. Nay that sequel fo∣loweth no more then this. A man semes to be afraid of death, ergo he dyeth euyl. And yet our Sauiour Christ was afrayde* 1.339 of death him selfe. I warne you therefore, & charge you not to iudge thē that be in authority, but to pray for thē. It becōmeth as not to iudge great maiestrates, nor to condemne theyr

doinges, vnlesse theyr dedes be openly and apparantly wyc∣ked. Charity requireth the same, for charity iudgeth no man* 1.340 but wel of euery body. And thus we maye trye whether wee haue charity or no, & if we haue not charity wée are not gods disciples, for they are knowen by that badge. He that is his disciple, hath the worke of charity in his breast. It is a wor∣thy saying of a clarke, Charitas si est operatur, si non operatur, non est, If there be charity it worketh omnia credere, omnia 〈◊〉〈◊〉. To beleue al thinges, to hope all, to saye the best of the maiestrates, and not to stande to the defending of a wicked matter. I wil go farder with you now. I was trauailed in y^t Tower my selfe (with the kinges commaundement, and the counsayle) and there was syr Robert Cunstable, the 〈◊〉〈◊〉 Hussy, the Lord Darsy. And the Lord Darsy, was tellyng me* 1.341 of the faythfull seruice that he had don the Kinges maiesty that dead is. And I had sene my Soueraign Lord in the fyeld (sayd he) and I had sene his grace com agaynst vs, I would haue lyghted from my horsse & taken my sword by the point and yelded it into hys graces handes. Mary (quod I) but in the meane season ye played not the parte of a faythfull sub∣iecte in holding with the people in a commotion & a distur∣baūce.* 1.342 It hath ben the cast of al traitours to pretend nothing agaynst the Kinges person, they neuer pretend the matter to the king, but to other. Subiects may not resist any magistra∣tes, nor ought to do nothing contrary to the Kinges lawes.* 1.343 And therefore these wordes, the King and so fourth, are of small effect. I heard once a tale of a thing that was done at Oxford. xx. yeares a go, & the like hath ben since in this realme as I was enformed of credible persons, & some of them that saw it be a lyue yet. There was a priest that was robbed of a great sum of money, and there were. ii. or. iii. attached for the* 1.344 same robbery and to be briefe were condemned & brought to the place of execution. The fyrst man, when he was vpon the ladder denied y^t matter vtterly, & toke hys death vpon it y^t he neuer cōsented to the robbery of the prest, nor neuer knew of it. When he was dead, the second felow cōmeth & maketh his protestation & acknoweledged the faut, saying: that among o∣ther greuous offences y^t he dad done he was accessary to this

robbery, and sayth he, I had my part of it, I cry God mercy, so had thys felow that dyed before me hys parte. Now who can iudge whether this felow dyed wel or no? Who can iudge a mans heart? The one denied the matter, and the tother con∣fessed* 1.345 it, there is no iudging of such matters. I haue heard much wickednes of thys man, and I thought oft, Iesu, what wil worth, what wyl be the end of thys man. When I was wyth the Byshop of Chichestre in ward (I was not so wyth* 1.346 hym, but my frends might come to me, and talke wyth me) I was desirous to heare of execution done (as there was euery weke, some in one place of the City or other) for there was thre wekes sessions at Newgate, and fourthnight Sessions at the Marshalsey, and so fourth. I was desirous I say to heare of execution, by cause I looked that my part should haue bene therein, I looked euery day to be called to it my selfe. Among* 1.347 al other I heard of a wanton woman, a naughty lyuer. A whore, a vayne body, was led from Newgate to the place of execution for a certayne robbery that she had committed, and* 1.348 she had a wycked communication by the way. Here I wyll take occasion to moue your grace that such men as shall be put to death may haue learned men to geue them instruction and exhortacion.

For the reuerence of God when they be put to execution, let them haue instructours, for many of them are cast away for lack of instruction, & die miserably for lack of good preaching Thys woman (I say) as she went by the waye, had wanton and folysh talke, as thys, that yf good felowes had kept touch wyth her she had not bene at thys tyme in that case. Christ sayth: Memores estote vxoris Loth. Remember Lothes wyfe. She was a woman that would not be content with her good* 1.349 state, but wrestled with Gods calling, & she was for that cause turned into a salt stone, & therefore the scripture doth name her as an example for vs to take hede by. Ye shal se also in the second Chapter, how y^t God almighty spared not a nomber of his Aungels, which had synned agaynst him to make them examples to vs to beware by. He drowned the whole world* 1.350 in the time of Noe and destroyed for sinne y^t Cities of Sodom & Gomor. And why? fecit cos exemplum its qui impi forent acturi

He made them an example to them that would do wyckedly in tyme to come. If God would not spare them, thinke ye he wyll fauour vs? I will go on a worde or two, in the applicatiō of the parable and then I wyl make an ende. To what end, and to what purpose, brought Christ this parable of y^t wicked Judge? The ende is, that we shoulde be continually in praier. Prayer is neuer interrupte but by wyckednes. Wee muste* 1.351 therfore walke orderly, vpryghtly, calling vpon God in all our troubles, and aduersityes, and for thys purpose there is not a more comfortable lesson in al y^t scripture, thē here now in the lappynge vp of the matter. Therefore I wyll open it vnto you. You myserable people, if ther be any here a 〈◊〉〈◊〉 you, that are oppressed wyth great men and can get no 〈◊〉〈◊〉, I speake for your comfort, I wyll open vnto you, whyther* 1.352 ye shall resorte, when ye be in any distres. Hys good wyl is redy, alwayes at hande, when so euer we shall call for it. And therfore he calles vs to hym selfe. We shall not doubt if we come to him. Marke what he sayeth to cause vs beleue that our prayers shalbe heard: Et deus non faciet vindictam, he rea∣sons after thys fashion: Wyl not GOD (sayth he) reuenge hys electe, and heare them? seyng the wycked Judge hearde the wydowe? He semeth to go plainely to worcke, he willeth vs to pray to God, and to none but to god. We haue a maner of reasonynge in the scooles, and it is called A minore ad maius from the lesse to the more, and that maye be vsed here. The indge was a tirant, a wycked man, God is a patron, a defēder* 1.353 father vnto vs. If the iudge then, being a tirant would heare the poore widow, much more god wil heare vs in al distresses He being a father vnto vs, he wyll heare vs sooner, then the other beynge no father hauyng no fatherly affection. More∣ouer, God is naturally merciful. The Judge was cruel, and yet he healped the wyddowe, much more then wil God helpe vs at our neede. He sayth by the oppressed: Cum ipso sum in tribulatione. I am with him in his trouble. His tribulation is myne. I am touched with this trouble. If y^t Judge thē being a cruell manne hearde the wyddow, muche more GOD wil healpe vs, beyng touched wyth our affliction. Furthermore, thys Judge gaue the wyddowe no commandement to come

to him, we haue a commaundement to resorte to God, for he* 1.354 sayth: Inuoca me in die tribulationis, call vpon me in the day of thy tribulacions, which is as well a cōmaundement, as Non furaberis, thou shalt not steale. He that spake the one, spake the other, and what soeuer he be that is in trouble, and calleth not vpon God, breaketh hys commaundement. Take heede therfore, the Judge dyd not promise the wyddow helpe, God promised vs helpe, & wyl he not perfourme it? He wyl, he wil. The Judge (J say) did not promise the widdow help, God wil geue vs both hearyng & helpyng. He hath promised it vs with a double othe, Amen, amen, sayth he, verely, verely, he doubles it. Quecunque pecieritis. &c. what so euer ye shall aske in my name, ye shal haue it. And thoughe he put of some synner for 〈◊◊〉〈◊◊〉, and suffer him to byte on the bridle, to proue him (for there be many begynners, but few continuers in prayer) yet we may not thinke that he hath forgotten vs, & wyl not helpe vs. Veniens veniet, non tardabit. When the helpe is most nede∣ful, then he wyl come and not tary. He knoweth when it shal be best for vs to haue helpe, though he tarye, he wyl come at the last. I wyl trouble you but halfe a quarter of an houre, in the application of the parable, and so commit you to God.

What should it meane that God would haue vs so diligent* 1.355 and earnest in prayer? Hath he such pleasure in our woorkes? Many talke of prayer, and make it a lyp labouryng. Praying is not bablyng, nor praying is not monkery. It is to misera∣ble folke that are oppressed, a comfort, solace, and a remedye. But what maketh our prayer to be acceptable to God? It li∣eth not in our power, wee muste haue it by an other meane. Remember what God sayd of his sonne: 〈◊〉〈◊〉 est filius meus di∣lectus, in quo mibi bene complacui. Thys is my deare sonne, in whom I delyte. He hath pleasure in nothyng but in hym.* 1.356 How commeth it to passe that our prayer pleaseth God? Our prayer pleaseth God, because Christ pleaseth God. When we praye, wee come vnto hym, in the confidence of Christes me∣rites, and thus offeryng vp our prayers, they shall be hearde for Christes sake. Yea, Christ wyl offer them vp for vs, that offered vp once hys Sacrifice to God, whyche was accepta∣ble, and he that commeth wyth any other meane then thys,

God knoweth hym not. Thys is not the 〈◊◊〉〈◊◊〉, the Popyshe Sacrifice to stande at the aultar, and offer vp Christ agayne. Dute vpon it that euer it was vsed. I wyl not saye naye, but that ye shal 〈◊〉〈◊〉 in the olde Doctours thys worde Sacrificium, but there is one generall solution for all the doc∣tours that Saint Augustin sheweth vs. The signe of a thing hath often times the name of the thing that it signifieth. As* 1.357 the Supper of the Lord is the Sacrament of an other thyng, it is a commemoration of hys death which suffered once for vs, and because it is a signe of Christes offering vp, therefore he beares the name therof. And thys Sacrifice a woman cā offer as wel as a man. Yea, a poore woman in the belfry hath as good authoritie to offer vp this sacrifice, as hath the bishop in hys pontificalibus, with hys myter on hys heade, his 〈◊〉〈◊〉 on hys 〈◊〉〈◊〉, and Sandales on hys feete. And whosoeuer cōmeth asking the father remedy in hys necessity for Christes sake, he offereth vp as acceptable a sacrisice as any by shoppe can do. And so to make an ende. Thys must be done wyth a constaunt faythe, and a sure confidence in Christe. Faythe fayeth, fayeth, We are vndone for lacke of fayeth. Christ na∣meth* 1.358 Fayth here, Faythe is altogether. When the sonne of man shall come, shall he synde Fayth on the earthe? Why speaketh he so muche of Fayth? because it is harde to fynde a true faythe. He speaketh not of a politicall faythe, a faythe set vp for a time, but a constant a permanent, a durable faith as durable as Gods word. He came many times. Fyrst in the tyme of Noe, when he preached, but he found lytle fayth. He came also when Let preached, when he destroyed Sodoms Gomora, but he found no fayth. And to be short he shal come at the later day, but he shal 〈◊〉〈◊〉 a lytle fayth. And I wene the day be not farre of. When he was here carnallye, dyd he synde any fayth? Many speake of fayth, but few there be that hath it. Christe mourneth the lacke of it. He complayneth that when he came, he founde no fayth.

Thys Fayth is a great State, a Lady, a Dutches, a great* 1.359 woman, and she hath euer a great companye and trayne a∣bout her (as a noble Estate ought to haue.) Fyrste she hath a Gentleman 〈◊〉〈◊〉 that goeth before her, and where he is

not, there is not Lady Fayth. This Gentleman Usher is* 1.360 called Agnitio peccatorum, knowledge of synne, when we en∣ter 〈◊〉〈◊〉 our hart, and acknowledge our faultes, and stande not about to defend them. He is none of these wynckers, he kyckes not when he heares hys faulte. Now as the Gentle∣man Usher goeth before her, so she hath a trayne that com∣meth behinde her, and yet thoughe they come behinde, they be al of Faythes companye, they are all with her, as Christe when he counter faited a State goyng to Hierusalem, some went before him, and some after, yet all were of hys compa∣ny. So al these wayte vpon Fayth, she hath a great traine af∣ter her, besides her Gentleman Usher, her whole housholde, and those be the woorkes of our vocation, when euerye man 〈◊〉〈◊〉 what vocation he is in, what callyng he is in, and doth the wóorkes of the same, as to be good to his neighbour, to obey God. &c.

Thys is the trayne that foloweth Ladye Fayth, as for an example: A faythful Judge hath fyrste an heauye reckonyng of hys fault, repenting him selfe of hys wyckednes, and then for saketh his iniquitie, his impietye, feareth no man, walkes vpryght, and he that doth not thus, hath not Ladye Faythe, but rather a boldnes of synne, & abusing of Christes passion.* 1.361 Ladye Fayth is neuer wythout her Gentleman Usher, nor wythout her trayne, she is no Anckres, she dwels not alone, she is neuer a priuate woman, she is neuer alone. And yet many there be that boast them selues that they haue Fayth, and that when Christ shall come, they shall do well inough. Nay, nay, these that be faythful shal be so fewe, that Christs shal scarce see them. Manye there bee that runneth (saythe Saynt Paule,) but there is but one that receyueth the re∣warde. It shall be wyth the multitude when Christe shall come, as it was in the tyme of Noe, and as it was in the tyme of Lot.

In the tyme of Noe, they were eatyng and drynkyng, buyldyng and plantyng, and sodaynely the water came vp∣pon them, and drowned them. In the tyme of Lot also, they were eatyng and drynckyng. &c. And sodaynlye the 〈◊〉〈◊〉 camme vppon theym, and denoured theym.

And now we are eating and drinking. There was neuer such buylding then, as is now, plantyng, nor marying. And thus it shalbe euen whē Christ shal come, at iudgement. Is eating and drincking and mariyng, reproued in scripture? Is it not? 〈◊〉〈◊〉 he reproueth not al kind of eating & drinking, he must be other wyse vnder standed. If the scripture be not truely expounded, what is more erronious? And though there be cō∣play* 1.362 〈◊〉〈◊〉 of some eating or drinking in the scripture, yet he speaketh not as though al were nought. They maye be well ordered, they are Gods allowaunce, but to eate and dryncke as they dyd in Noes 〈◊〉〈◊〉, and as they dyd in Lothes 〈◊〉〈◊〉: Thys eating and drinking, and marying is spoken agaynst. To eate and drinke in the forgetfulnes of Gods commaun∣dement, voluptuously, in excesse and glotonnie, thys 〈◊〉〈◊〉 of* 1.363 eating and drinking is nought, when it is not done moderat∣ly, soberly, and with al circumspection. And like wise to mar∣ry, for fleshly lust, and for their owne fantasy. There 〈◊〉〈◊〉 ne∣uer such marriyng in England, as is now. I heare telof stea∣lyng of wardes to mary theyr children to. This is a straunge kind of stealing, but it is not the wardes, it is the landes that they steale. And some there be that knyt vp maryages to ge∣ther not for any loue or Godlines in the partyes, but to gette* 1.364 frendshyp, and make them strong in the realme, to encrease their possessions and to 〈◊〉〈◊〉 land to land. And other 〈◊〉〈◊〉 be that enuegle mennes daughters, in the contempt of theyr* 1.365 Fathers, and go about to marry them wythout theyr con∣sent. Thys marriyng is vngodly. And many parentes con∣strayne theyr sonnes and daughters to marry where they loue not, and some are beaten and compulsed. And they that marry thus, marry in a forgetfulnes and 〈◊〉〈◊〉 of Gods commaundementes. But as in the tyme of Noo, sodenly a clap fell in theyr bosomes: so shall it be with vs at the latter daye when Christ shall come. We haue as 〈◊〉〈◊〉 conscience as maye be, and when he shall come, he shall lacke Ladye Fayth, well is them that shalbe of that lytle* 1.366 flocke, that shalbe set on the right hand. &c.

I haue troubled you long, partely being out of my mat∣ter, partelye beinge in. But 〈◊〉〈◊〉 I 〈◊〉〈◊〉 make an ende.

I began with thys text Quecunque scripta sunt. et c. So wyll I ende now for 〈◊〉〈◊〉 owne ease, as an old truant with thys sentence. Beati qui audiunt verbum dei. et c. Blessed are they that heare the word of God, and kepeth it. I told you in the* 1.367 beginning of this parable of Bene. Nil melius quam letari et fa∣tere. If I had ceased there, all had ben well (quod the merye Monke) so blessed are they that heare the word of God. But what foloweth? and kepe it. Our blessednes commeth of the keping. It hanges all on the ende of the tale, in crediting and assenting to the woord, and followyng of it. And thus we shal begyn our bessednes here, and at the length we shall come to the blessyng that neuer shal haue ende, which God graunt both you and me.

Amen.

¶ The fyft Sermon of Mayster Hugh 〈◊〉〈◊〉, whych he preached before Kyng Ed∣ward, the. v. day of Aprill.

Quecunque scripta sunt, ad nostram doctri∣nam scripta sunt. Rom. xiiii.

A 〈◊〉〈◊〉 thinges that are wrytten, they are writen to be our doctrine. What doctrine is wrytten for vs in the parable of the Judge, and the wid dowe, I haue opened it to you (most honorable audience) Somthing as concerning the Judge I woulde wyshe and praye, that it myght be a lytle better kepte in memorye, that in the seate of Justyce, no more iniquitie and vnryghtousnes myght raygne. Better a little well kept, then a greate deale forgotten, I would the Judges would take forth theyr lesson, that there myghte be* 1.368 no more miquitye vsed, nor brybe taking, for if there shall be brybing, they know the peryl of it, they know what shall fo∣lowe. I would also they should take an erāple of thys Judge that dyd saye, not that that he thought hym selfe, but our sa∣uioure Christ puttes him to say that thing, that 〈◊〉〈◊〉 hid vn∣to 〈◊〉〈◊〉 selfe. Wherfore I would ye should kepe in memory,

how vnscarcheable a mans harte is: I would ye should remē∣bre the fal of the Angles, and beware therby, the fall of the olde world, and beware therby, the fall of Sodom and Go∣mora, and beware therby. The fal of Lothes wyfe, and be∣ware therby. I would not that miserable folke should forget* 1.369 the argument of the wicked Judge, to induce them to praier, which argument is this. If the Judge being a tyrant, a cru∣ell man, a wycked man, which dyd not cal her to hym, made her no promise nor in herying nor helpyng of her cause, yet in the end of the matter for the importunities sake dyd helps her: muchmore almighty God which is a Father who bea∣reth a fatherlye affection, as the Father doeth to the childe, and is naturally merciful, and calleth vs to hym wyth hys promise that he wyl heare them that cal vpon hym, that 〈◊〉〈◊〉 in distres and burdened with aduersity. Remember this. You* 1.370 know where to haue your remedy. You by your prayer can worke greate effycacy, and your prayer wyth teares is an in∣strument of great efficacy. It can brynge many thinges to passe. But what thing is that that maketh our prayer accep∣table* 1.371 to God? is it our babling: No, no, It is not our babling nor our long prayer. There is an other thing thē it. The dig∣nyty and worthynes of our wordes, is of no such vertue. For whosoeuer 〈◊〉〈◊〉 vnto God, not in the confidence of hys owne merites, but in the sure. trust of the deseruing of our Sauiour Iesus Christ, & in his passion. Whosoeuer doth in∣uocat* 1.372 the father of heauen, in the trust of Christes merites, which offeryng is the most comfortable and acceptable offe∣ryng to y^t Father. Whosoeuer I say offereth vp Christ which is a perfect offeryng, he can not be denyed the thing he de∣syreth, so that it be expedient, for hym to haue it. It is not the babling of our lyppes, nor dignity of our wordes, but y^t praier of the heart, is the offeryng that pleaseth, thorow the onely meanes of hys sonne. For our prayer profiteth vs bicause we offer Christ to his Father. Whosoeuer resorteth to God with out Christ, he resorteth in vayne. Our prayer pleaseth, be∣cause* 1.373 of Iesus Christ, whom we offer. So that it is fayth, fayth, faith is the matter. It is no praier that is without faith

it is but a lippe labouring, and mockery without fayth. It is but alytle bablyng. I speake also of lacke of fayth and vpon* 1.374 that also I sayd, the end of the world is neare at hand. For there is lacke of fayth now. Also the defection is come and swaruing frō the faith. Antichrist the man of synne the sonne of iniquity is 〈◊〉〈◊〉, 〈◊〉〈◊〉 latter dai is at hand. Let vs not think hys cōming is farre of. But when so euer he cōmeth he shall fynde iniquity inough, let hym come when he wyl. What is* 1.375 nowe behinde? we be eating and drincking as they were in Nocs 〈◊〉〈◊〉, and mariyng I thinke as wyckedly as euer was. We be building, purchasing, planting in the contempt of Gods word. He may come shortely when he wyl, for there is so much mischife and swaruing from the fayth (rayning now in 〈◊〉〈◊〉 dayes) as euer was in any age. It is a good warning to vs al to make ready against his cōming. This lytle rehearsal I haue made of the thinges I spake in my last sermon. I 〈◊〉〈◊〉* 1.376 now for thys day retourne to my question & dissolue it, whe∣ther Gods people may be gouerned by a gouernour that bea∣reth the name of a king or no. The Jewes had a lawe y^t whē they should haue a kyng they should haue hym accordyng to the election of God, he would not leaue the election of a king to theyr owne braynes. There be som busy braynes, wanton wyttes, y^t say, the name of a king is an odious name & wrieth this text of the scripture: where God semeth to be angry & dis∣plesed with the Israelites for asking a king 〈◊〉〈◊〉 it ve∣ry euill and odiously. As who would saye a King were an o∣dious thinge. I comming riding in my waye, and calling to remembraunce wherefore I was sent, that I must preache; and preach before the Kinges Maiesty: I thought it mete to* 1.377 frame my preaching according to a King. Musyng of thys, I remembred my selfe of a booke that came from Cardinall* 1.378 〈◊〉〈◊〉, Maister. Poole the Kinges traytor, which he sent to the Kinges Maiesty I neuer remember that man, me think, but I remember him wyth a heauy hart, a wytty man, a learned man, a man of a noble house, so in fauour that if he had taryed in the Reame, and would haue 〈◊〉〈◊〉 hym selfe to the Kynges proceedinges, I heard saye, and I be∣leue it verely, that he had bene Byshop of 〈◊〉〈◊〉 at this day.

To be a bidden by, he would haue done much good in that part of the Realme. For those quarters haue all wayes had great nede of a learned man, and a preaching prelat. A thing to be muche lamented that suche a man shoulde take suche a way. I heare say he readeth much Saynt Ieromes workes, & is wel sene in them. But I would he would folow saynte 〈◊〉〈◊〉, where he expoundeth this place of scripture. Exite de il∣la popule meus. Almighty God sayth: Get you from it, get you from Rome, he cals it, the purple whoore of Babilon. It had* 1.379 bene more commendable to go from it, then to come to it. What hys sayinges be in hys boke, I donot wel remember, it is in the farthest end of my memory. He declareth hym self in it, to haue a corrupt iudgment, I haue but a glymmering, of it, yet in gencrally I remember the scope of it. He 〈◊〉〈◊〉 a∣bout to disswade the king frō his supremicy. In hys perswa∣sions* 1.380 he is very homely, very quicke & sharpe with the King as these Cardinals wyl take wel vpon them. He sayth that a King is an odious word, & touched the place how God was offended with the Israelites for calling for a Kyng. Uerye lyghtly he semeth to set forth the title of a king. As though he should mean: what is a King? What should a King take vp∣on hym to redresse matters of religion? It pertayncth to our holy father of Rome. A King is a name and a tytle rather suffered of God as an euyl thyng, thē alowed as a good thing. Calling this to remembraūce it was an occasion that I spake altogether before. Now I wyl answer to thys. For the ans∣wcr I must somewhat ryppe the eyghte chapter of the fyrst booke of the Kinges. And that I may haue grace. &c.

TO com to the opening of this matter. I must begyn at y^t chapter. That the vnlerned (although I am sure, here be a great many wel learned) may the better com to the vnderstanding of the matter: Factum est cum senuisset Samuel* 1.381 fecit filios suos iudices populo. &c. It cam to passe when Samu∣ell was strycken in age, he made his sonnes Judges ouer Is∣rael. Of Samuel, I myghte fetche a processe a far of, of the* 1.382 storye of Elcana, who was hys Father, and who was hys Mother. Elcana hys Father had two wyues, Anna and Phe∣nenna, and dyd not put them away, as men do now a dayes.

There was debate betwene these two wyues. Phenenna in y^t doing of sacrifice, embrayded Anna by cause she was barren, and not fruitful. I myght take here occasion to entreat of the duty betwene manne and wyfe, which is a holy relygyon, but* 1.383 not religiously kepte. But I wyll not cnter into that matter at thys tyme. Well, in processe of tyme, God made 〈◊〉〈◊〉 fruitful thorow her deuout prayer. She brought foorth Samuel, who by the ordinaunce of God, was made the hygh priest. Father Samuel a good man, a singular example, and singular patcon, a man alone, fewe such men as father Samuel was. To be* 1.384 shorte he was now come to age, he was an old man an impo∣tent man, not able to go from place to place to minister iustice, 〈◊〉〈◊〉 elected and chose two suffragans, two coadiutours, two co∣helpers, I mean not hallowers of belles, nor Christiners of belles (that is a popish 〈◊〉〈◊〉) he made them to healp hym, to discharge his office, he chose hys two sonnes rather thē other, because he knew them to be wel brought vp in vertu, & * 1.385 learning. It was not for any carnall affection, he cared not for 〈◊〉〈◊〉 renowne, or reuenewes, but he appoynted thē for the case of the people, the one for to supply hys place in Bethsabe, and the other in Bethlem. As 〈◊〉〈◊〉 haue now in England, for the wealth of the Realme, two Lordes presidentes. Surely, it is weldone, and a goodly order, I would there were a third in an other place. For the ease of hys people, good Father Samuell, and to discharge hys offyce in places where he could not come hym selfe, he set hys two sonnes in office with him, as his suf∣fragaynes, and as hys Coadiutours. Here I might take occa∣sion to treate what olde and impotent Byshoppes should do what old preachers should do, when they come to impotency,* 1.386 to ioyne with them preachers preachers, not Belhalowers, and to depart, parte of theyr lyuing wyth them. I myght haue dilated this matter at large. But I am honestely preuented of thys commune place, & I am very glad of it. It was very well* 1.387 handeled the last Sonday. They that wyl not for the office sake receyue other, regard more the flese then the flock. Father Sa∣muel, regarded not hys reuenewes. Our Lord gyue thē grace to be affected as he was, and to folow hym. &c. Though I saye* 1.388 that I would wysh mo Lord presidentes. I meane not that I would haue prelates Lords presidentes, nor that Lord Bishops

should be Lord presydentes. As touching that, I sayd my 〈◊〉〈◊〉* 1.389 and 〈◊〉〈◊〉 the last yeare. And although it is sayd, 〈◊〉〈◊〉, it is not ment that they should be Lord presidentes, the 〈◊〉〈◊〉 of a presidentship is a 〈◊〉〈◊〉 office, & it canne not be, that one man shall discharge both wel. It foloweth in the text Non 〈◊〉〈◊〉 filii eius in 〈◊〉〈◊〉 eius. &c. Hys sons walked not in his waies, heare is the mater, here ye se the goodnes of Samuel, how, whē he was not able to take the paynes hym selfe, for theyr owne ease, he appoynted them Iudges nere vnto them, as it were in the further partes of his Realme, to haue Iustice ryghtly mi∣nistered. But what folowed? Though Samuel wer good, & his children wel brought vp, looke what the world can do? Ah craf∣ty* 1.390 world. Whom shal not this worlde corrupt and deceaue at one tyme or other? Samuel thought hys sons should haue 〈◊〉〈◊〉 wel, but yet Samuels sonnes walked not in theyr Fathers waye. Why? what then? Is the sonne alwayes bound to walke in the fathers way? No ye must not take it for a generall rule.* 1.391 Al sonnes are not to be blamed, for not walking in theyr Fa∣thers wayes. Ezechias dyd not folow the steppes of hys Father Ahaz, and was wel alowed in it. Iosias the best king that e∣uer was in Iewry, refourmed his fathers wayes, who walked in worldly 〈◊〉〈◊〉. In hys youth, he toke away all Idolatry, & * 1.392 purdged hys Realme of it, and set a good order in al his Domi∣nions, wrestled wyth Idolatry. And although hys Father or* 1.393 hys grand Father Manasses (it makes no matter whether) re∣pented hym in the ende, he had no tyme to refourm thinges, he* 1.394 left it to hys sonne to be done. Iosias beganne and made an al∣teracion in hys chyldhood, he tourned al vpsydowne, he would suffer no Idolatry to stand. Therfore, you must not take it for a general rule, y^t the son must euer walke in his fathers wales. Here I wyl rcnew, that which I sayd before of the 〈◊〉〈◊〉 Iewes, the rebellyouse people (that is theyr tytle) they neuer* 1.395 spake so rebelliouslye, as to saye, they would not receyue any alteracion, tyl theyr King came to age. Much lesse we Eng∣lysh men (if there be any such in England) may be ashamed. I wonder wyth what consience 〈◊〉〈◊〉 can beare such things, and alowe it. This Iosias made an notable alteracion, and there∣fore take it not for a generall rule, that the 〈◊〉〈◊〉 shal alwayes walke in hys Fathers wayes. Thinke not because he was slain

〈◊〉〈◊〉 battel, that God was displeased wyth hym. For herein God* 1.396 shewed his goodnes to him wonderfully, who would not suffer hym to se the captiuity that he would bring vpon the 〈◊〉〈◊〉 He wold not him to haue y^t sight, the feelyng, & the beholding of hys plage, he suffered him to be taken a may before, and to be slaine of the King of Egipt. Wherfore a iust man must be glad when he is taken from misery, 〈◊〉〈◊〉 si morte preoccupatus fuerit in retrigerio erit. If a iust man be preuented with death, it shall* 1.397 be to hys reliefe. He mustthynke that he is one of those, whom the world is not worthy to 〈◊〉〈◊〉, it came of a singular goodnesse of God, that he was by death delyuered from the syght of that captiuity. Therfore take it not for a general rule, that the sons he alwayes bound to walke in the Fathers wayes. Nolite in pre ceptis patrum uestrorum incedere. Walke not in the commaunde∣mentes of your fathers. For so it is sayd in an other place of scripture. It is spoken to the reproch of Samuels sonnes that they walked not in his way, for he was a good man. A wonder∣full thyng that these children being so well brought vp should so fal & be corrupt. If the deuyll can preuayle and hath power* 1.398 agaynst them, that had so Godly education, what vauntage hath he at them that be brought vp in iniquity and couetousnes? It is a Prouerbe that magistratus virum commonstrat. Offyce & authority sheweth what a man is. A man knoweth not hym* 1.399 selfe, tyl he be tryed. Many ther be that being wyth out office, can rebuke magistrates, and fynde faute wyth men that be in office and preeminence. After when it cōmeth to their chaunce to come to office them selues, then they haue taken out a new lession, eum essem peruulus sapiebam vt paruulus. When I was a chylde, I sauered as a childe. They wyll doo then, as other menne doo, they are come too haue experience, too be prac∣tisioners.

The maydes chyld is cuer best taught, for he that standes vp∣ryght* 1.400 in offyce, he is the fellow. Samuell would neuer 〈◊〉〈◊〉 thought that hys 〈◊〉〈◊〉 should haue ben so corrupted. It is a perillous thyng, a daungerous state to be a Iudge. They felte the smaker of this world, a perillous thing. And therfore Chri∣sostom sayth. Miror si aliquis rectorum saluabitur. I maruayle* 1.401 (sayeth he) that any ruler canne be saued. If the perill were well considered, men would not be so desirous as they be:

The world the world hath many subtil sleightes, it is a cratly thing and very deceitful, a corrupter, and who is it whom the world doth not corrupt and blind at one tyme or other? What was the way they walked Declinauerunt post auaritiam. That is one. They stouped after gaynes, turned aside after lucre. What folowed Acceperunt munera. They toke rewardes, gyf∣tes,* 1.402 〈◊〉〈◊〉 (I should cal them) for that is theyr right name. Per nerterunt iudicium. They turned Justice vpsedown. Either they would geue wrong iudgement, or els put of & delay poore mens matters. These were theyr wayes, here is the Deuilles genea∣logye. Agradacion of the Deuitles making. This, scala inferni. The ladder of hel. I told you before of, scala celi. The ladder of heauen, I would yon should not forget it. The steppes 〈◊〉〈◊〉, are set foorth in the tenth to y^e Romains. The 〈◊〉〈◊〉 is preaching, then hearing, then beleuing, and last of al Saluacion. Scala celi* 1.403 is a preachinge matter I tell you, and not a massyng matter, Gods instrument of saluacion, is preaching. Here I moue you my Lordes, not to be greed ye and outragiouse in enhaunsyng, and caysing of your centes, to the minishyng of the office of sal∣uacion. It would pyty a mans heart to heare that, that I heare* 1.404 of the state of Cambrige, what it is in Drford I can not tell. There be few do study diuinity, but so many as of necessity must furnysh the Colledges. For theyr liuinges be so smal, and victayles so dere, that they tarry not there, but go other where to seke liuinges and so they go about. Nowe there be a fewe gentylmen and they study a litle diuinitie. Alas what is that?* 1.405 it wil com to passe that we shal haue nothing but a lytle Eng∣lysh diuinity, that wil bring the Realme into a very barbarous∣nes, and vtter decay of learnyng, It is not that 〈◊〉〈◊〉, that wyll kepe out the supremacy of the Byshop of Rome. Here I wyll make a supplycation, that ye would bestow so much to the fin∣ding of scholers, of good wyttes, of poore mens sonnes, to exer∣cyse the office of saluacion, in reliuing of scholers, as ye were* 1.406 wont to 〈◊〉〈◊〉 in pilgrimage matters, in trentals, in masses, in pardons, in purgatory matters. Ye bestowed that lyberally, bountefully, but thys was not wel spent. You had a zeale, but not secundum scientiam, not according to knowledge. You may be sure if you 〈◊〉〈◊〉, your goods on this wise, ye shal 〈◊〉〈◊〉 it wel to support & vphold gods word, wherin ye shal please God.

I require no more, but that ye bestow so much Godly, as 〈◊〉〈◊〉 were 〈◊〉〈◊〉 to bestow vngodly. It is a reasonable peticion, for Gods sake, looke vpon it, I say no more. There be none nowe* 1.407 but greate mens sonnes in Colledges, and theyr Fathers looke not to haue them preachers, so euery way this office of prea∣ching is pinched at. I 〈◊〉〈◊〉 speake no more of scala celi. But I am sure this is 〈◊〉〈◊〉 inferni, the right way to hell, to be couetous, to take brybes, and peruert iustice. If a iudge should aske me y^t* 1.408 way to hel, I would shewe hym thys way. Fyrst let hym be a couetouse man, let 〈◊〉〈◊〉 heart be poisoned with couetousnes. Then let 〈◊〉〈◊〉 go a lytle further and take brybes, and last per∣uerte iudgement. Loo, here is the mother and the daughter, and the daughters daughter. Auarice is the mother, she bryn∣ges 〈◊◊〉〈◊◊〉 taking, and bribetaking, peruertyng of iug∣ment.* 1.409 There lackes a fourth thing to make vp y^t messe, which so God helpe me 〈◊〉〈◊〉 I were iudge should be Hangum tuum, a ti∣burne typpet to take wyth hym, and it wher the Judge of the Kinges 〈◊〉〈◊〉, my Lord chiefe Judge of England, yea, and it* 1.410 were my Lorde Chancelour hym selfe, to tiburne wyth him. There was with in these. xxx. yeares a certayn widdow which, sodaynly was attached, had to pryson, 〈◊〉〈◊〉, 〈◊〉〈◊〉, 〈◊〉〈◊〉 there were certayne learned men that visited her in the prison. Oh I would ye would resort to Prisons. A cōntendable thinge in a 〈◊〉〈◊〉 Realme, I would wyshe there were Curates for prisons, that we myght saye, the Curat of Newgate, the Curat* 1.411 of the Flete, and I would haue them well waged for theyr la∣bour. At is a holy day worcke to vyset the prisoners, for they be kept from sermons. There was that resorted to thys woman, who, when she came to prison, was all on her beades, and no∣thing* 1.412 els, a popish woman, and sauered not of Iesu Christ. In proces she was so applyed that she 〈◊〉〈◊〉 Quam suauis est domi∣nus. She had such a sauiour, such a swetenes and felyng that she thought it longe to the day of execusion. She was wyth Christ already, as touching fayth. She had such a desyre that she sayd wyth saynt Paule, Cupio dissolui et esse cum 〈◊〉〈◊〉. I desyre to be ryd, and to be with Christ. The woord of God had so wrought in her. When she was brought to punishment, she desyred to confesse hyr faulte, she toke of her death, that she was giltlesse in that thyng she suffered for, and her neyghbours would haue

〈◊〉〈◊〉 her wytnes in the same. She was alwayes an bonest 〈◊〉〈◊〉 woman, her neyghbours would haue gone on her purga∣cion a great way. They would nedes haue her confesse, then sayth she. I am not gylty, would ye haue 〈◊〉〈◊〉 to make me gilty, where I am not? 〈◊〉〈◊〉 for al thys, she was a trespasser, she had von a great oftence. But before I go forward with this, I must first tel you a tale. I heard a good whyle ago, a tale of one (I sawe the man that told me the tale not long ago in thys audi∣tory.) * 1.413 He hath traueiled in 〈◊〉〈◊〉 countries then one. He told me that there was once a pretour in Rome, Lord 〈◊〉〈◊〉 of Rome, a Rych man one of the richest marchauntes in al the Cyty, & sodaynely he was cast in the castle Aungel. It was heard of, & euery man, whispered in an others eare. What hath he done? Hath he killed any man? No. Hath he medled with 〈◊〉〈◊〉, 〈◊〉〈◊〉 holy fathers marchaundice? No. Hath he counterfayted our holy Fathers Bulles? No. For these were hye treasons. 〈◊◊〉〈◊◊〉 an other in the eare and sayid: Erat Diues. He was a rych man, A great fault. Here was a goodly pray for that holy Father. It was in Pope Iulius tyme, he was a great warri∣our. Thys praye would helpe hym to maintayne hys warres, a iolly praye for our holy Father. So thys woman was Diuet.* 1.414 She was a rych woman, she had her landes by the 〈◊◊〉〈◊◊〉. He was a Gentelman of along nose. Such a cup, such a couer. She would not depart from her owne. Thys Shyriffe was a couetuouse man, a worldly man. The Iudge at the en∣panelyng of the quest, had hys grane lookes, and charged them wyth thys. It was the Kinges matter, loke well vpon it. 〈◊〉〈◊〉* 1.415 it makes for theyr purpose, they haue the King y^t King in theyr mouthes. Wel, somewhat there was, there was walkyng of angelles betwene them. I would wish that of such a Iudge in 〈◊〉〈◊〉 now, we might haue y^t skin hanged vp. It wer a goodly signe y^t signe of the iudges skin. It shoulde be Lots wyfe, to all Iudges that should folow after. By thys ye may perceiue, it is possible for a man to answere for hym selfe, and be arrained at* 1.416 the 〈◊〉〈◊〉, and neuertheles to haue wrong. Yea, ye shall haue it in fourme of law, and yet haue wrong to. So it is possible, in a case, for a man that hath in his absence ataintement, to haue ryght, and no wrong. I wyl not saye naye, but it is a good lawe for a man to answere for hym selfe, this is reasonable, alow∣able and good. And yet such an vrgent cause may be, suche a 〈◊〉〈◊〉 to a commune wealth, that a man may rightly 〈◊〉〈◊〉

〈◊〉〈◊〉 in 〈◊〉〈◊〉 absence. There be such causes that a man 〈◊〉〈◊〉 in hys absence be condemned, but not ofte, except they be such cases that the reason of the general lawe maye be kepte. I am 〈◊〉〈◊〉 of some to 〈◊〉〈◊〉 thys lawe, but I am not able, so it be but for a time, and vpon wayghty consideracions, so y^t it be vsed rarely, seldomly, for auoyding distrubaunce in the commune wealth, such an epiky and moderacion maye be v∣sed in it. And neuertheles it is very mete and cequisite that a man should answere for hym selfe. We must cs̄ider the groūd* 1.417 of the law: for Ratio legis, anima legis, the reason of the lawe is the soule of the lawe. Why? what is the reason and ende of the lawe? It is thys, that no man should be iniured. A man may in his attayntment haue no more wrong done hym, then if he answered for hym selfe. Ah then I am not able to saye, that in no wise, an arrainement may be 〈◊〉〈◊〉 into attaintement. A man may haue wrong (and that in open iudgement) & in forme of lawe, and yet alowed to answer for hym selfe, and euen so is possible he maye haue 〈◊〉〈◊〉, though he 〈◊〉〈◊〉 answere for hym selfe. I wyl not saye but that the parliament houses both* 1.418 hye and lowe maye erre, and yet they maye 〈◊〉〈◊〉 well, and chri∣sten subiectes must take al thinges to the best, and expounde theyr doinges wel, al though they can not yeld, a reason for it, except their proceedinges be manifestly wycked. For though they can not attayne to se for what purpose things he don, it is no good 〈◊〉〈◊〉 that they 〈◊〉〈◊〉 called euel don therfore. And is this a* 1.419 good argument, he is not alowed to answere for hym selfe in thys place or y^t place, where he 〈◊〉〈◊〉 apoint: Ergo, he is not a∣lowed to answer for him selfe? No. He might haue answered y^t best he could for him self before a great many, & haue had mo to if he had required thē. Yea, & was comaūded vpon his allegiāce to speake for himself & to make answer, but he wold not, nedes he wold 〈◊〉〈◊〉 out to iudgement, & appointed y^t place him selfe. A man y^t answers for himself at y^t bar, is not alowed his man of law to answer for him, but he must answer him self. Yet in the parliament, although he were not ther him selfe, any frend he* 1.420 bad, had liberty to answer for him, frank, and fre, I know of the old manner. The tenoure of the writtes is this. Euery man to spake the beste he knoweth of hys conscience, for the 〈◊〉〈◊〉 Maiesties honour, and the wealthe of the 〈◊〉〈◊〉.

There wer in the Parliament in bothe houses, a great many learned men, conscionable men, wise men. When that man was attainted ther, and they had liberty, ther to say nay, to his attayntment if they would. Sure I am the most allowed it, or els it could not haue gone forwarde. These premisses conside∣red, I would haue you to beare suche a hart, as it becommeth Christen 〈◊〉〈◊〉. I know what men say of me wel inough, I could purge my 〈◊〉〈◊〉. There is that prouokes me to speake a∣gainst this law of attaintment, they say I am not indifferent. Surely I would haue it to be done rarely vpon some great re∣spect to the cōmon wealth, for auoiding of greater tumult and peril. Saint Paule was allowed to answer for hym selfe, if Li 〈◊〉〈◊〉 the tribune had not 〈◊〉〈◊〉 him away from shewyng ofhys* 1.421 matter, it had cost hym hys lyfe. Where he was saued by 〈◊〉〈◊〉 Magistrate, being but a priuate man. Wyl ye not allowe that some thyng be done as wel for sauing of the Magistrates life? It behoues them of the Parliamēt to looke wel vpon the mat∣ter.* 1.422 And I for my part thinke not but they dyd wel, els I shuld not yeld the duty of a 〈◊〉〈◊〉. Some liken me to 〈◊〉〈◊〉 Shaw* 1.423 that preached at Pauls crosse, that king Edwards sonnes wer Bastardes. An easy matter for one of the counsel to do as doc∣tour Shaw dyd. Me thynke you being the Kynges seruaunt & his officer, should thinke better on the Kyng & hys Counsell, though I were lyght of beliefe. If he had beene a true man to hys mayster, he would neuer haue spoken it. The Counsayle nedes not my lye, for the defence of that, that they doo. I can beare it of my selfe. Concerning my selfe, that whyche I haue spoken, hath done some good. You wyl say this: the Parliamēt house are wiser then I am, you might leaue them to y^t defence of them selues. Although the men of the Parliament house cā defend them selues, yet haue I spoken this of a good zeale, and a good 〈◊〉〈◊〉, I take God to witnes. Use therfore your iudge∣ment & languages as it becōmeth Christian subiectes. I wyll now leaue the honourable counsayl to answer for them selues.

He confessed one fact, he woulde haue had the gouernaunce* 1.424 of the Kynges Maiesty. And wot you why? He sayd he would not in his minority haue him brought vp like a Warde. I am sure he hath bene brought vp so godly, with suche Scoolemay∣sters, as neuer King was in England, & so hath prospered vn∣der

them, as neuer none did. I wot not what he 〈◊〉〈◊〉 by 〈◊〉〈◊〉 bringing vp like a Warde, vnles he wold haue him not to go to his booke, & learne as he doth. Now wo woorthe him, yet I wil not say so neither, but I pray God amend him, or els God send him short lyfe, that would haue my soueraygne not to be* 1.425 brought vp in learning, & would plucke hym from his booke. I aduertise thee therefore my fellow subiect, vse thy tong bet∣ter, and expound wel the doinges of the Magistrates.

Now to the purpose, for these thynges let me of my matter. Some say Preachers should not medle with such matters, but did not our sauiour Iesus Christ medle with matters of iudge* 1.426 ment, when he spake of the wicked Iudge, to leaue example to 〈◊〉〈◊〉 that folow, to do the same? Ye se here that Lady Couetous∣nes is a fruitful woman, euer chyldyng, & euer brynging forth her fruites. It is a true saying, radix omnium 〈◊〉〈◊〉 auaritia Couetousnes is the roote of al wickednes. One wyl saye 〈◊〉〈◊〉, you speake vnsemely, & 〈◊〉〈◊〉, so to be a∣gainst the officers, for toking of rewardes in doing pleasures.* 1.427 Ye consider not the matter to the bottom. Their offices be bought for great sums, now how shuld they receiue their mo∣ney againe, but by bribing, ye wold haue them vndone. Some of them gaue. CC. pound, some. v. C. pound, some. 〈◊〉〈◊〉. M. poūd. And how shal they gather vp this money agayne, but by hel∣ping them selues in their office. And is it so trow ye? Are ciuyl offices bought for mony? Lord God, who would haue thought y^t? Let vs not be to hasty to credite it. For then we haue the old prouerb, omnia venalia Rome, althinges are sold for money at Rome, & Rome is come home to our owne doores. If they 〈◊〉〈◊〉, they must nedes sel, for it is wittely spoken: Vendere iure potest, emerat ille prius, he maye law 〈◊〉〈◊〉 sell it, he bought it before. God forfend that euer any such enormity shuld be in Englād, that 〈◊〉〈◊〉 offices should be bought, & sold, wher as men should haue them giurn them for their worthines. I wold the kinges* 1.428 maiesty shuld 〈◊〉〈◊〉 thorow his 〈◊〉〈◊〉 for mete men & able mē worthy to be in office, yea & giue thē liberally for their paines, & rather geue them money to take the office in hand, thē they to geue mony for it. This bying of offices is a making of bry∣bery,* 1.429 it is an 〈◊〉〈◊〉 & 〈◊〉〈◊〉, & compelling of men to 〈◊〉〈◊〉 bery. Holy scripture 〈◊〉〈◊〉 the officers, & 〈◊〉〈◊〉 weth what

〈◊〉〈◊〉 of men they should be & of what qualities, Viros fortes Some 〈◊〉〈◊〉 haue viros 〈◊〉〈◊〉. y^t 〈◊〉〈◊〉 translation hath it very well. Men of actiuityc that haue stomakes to do theyr office, they must not be milksops, nor white liuered kni ghtes, they must be wise, harty, hardy, men of a good stomack Secondarely, he qualifieth them 〈◊〉〈◊〉 the feare of God. He saith they must be 〈◊〉〈◊〉 deam, fearing God. For if he fear God, he shalbe no briber, no 〈◊〉〈◊〉 of iudgement, faithful. Thirdly they must be chosē officers in quibus est ueritas, in whō is truth if 〈◊〉〈◊〉 say it, it shalbe 〈◊〉〈◊〉. Forthly, qui 〈◊〉〈◊〉 auaritiam, hating* 1.430 〈◊〉〈◊〉, far from it. He wil not come nere it y^t hateth it. It is not he y^t wil geue. v. C. 〈◊〉〈◊〉. for an office. With these quali∣ties gods wisdom wold haue magistrats to be qualified. 〈◊〉〈◊〉 cōmeth frō the deuils consistory to pay. v. C. li. for one office. If they pay so much, it must nedes folow y^t they take bribes, y^t they be 〈◊〉〈◊〉. Such as be mete to bear office, seke them* 1.431 out, hire them, geue them cōpetent & liberal fees that thei shal not nede to take any bribes. And if ye be a selling 〈◊〉〈◊〉 offices, ye ar as they which sel their benefices, & so we shal haue 〈◊〉〈◊〉 uenalia, althings bought for mony. I mar 〈◊〉〈◊〉 the groūd gapes not & deuours vs, howbeit we ought not to maruel, surely it is y^t great lenity of God y^t suffers it. Oh Lord in what case 〈◊〉〈◊〉 we. If the great men in Turky should vse in their religion of 〈◊〉〈◊〉, to sel as our patrons cōmonly sel benefices here (y^t* 1.432 office of preaching, the office of saluacion) it shuld be taken as an intollerable thing, tho Turk wold not suffer it in his com mon welth. Patrons be charged to se y^t office don, & not to seke a lucre & a gayn by his patronship. Ther was a patrō in Eng∣land (when it was) y^t had a benefice fallen into his hand, and a* 1.433 good brother of mine cam vnto him & brought him. xxx. apls in a dish, & gaue 〈◊〉〈◊〉 his man to cary them to his mayster. It is like he gaue one to his mā for his labour, to make vp y^t game & so ther was. xxxi. This man cōmeth to his maister & presēted* 1.434 him 〈◊〉〈◊〉 the dish of apels, saying: Syr such a man hath sent you a dish of fruit, & desireth you to be good vnto him for such a be∣nefice. 〈◊〉〈◊〉, tush (quoth he) this is no aple mater, I wil none of his apels, I haue as good as these (or as he hath 〈◊〉〈◊〉) in 〈◊〉〈◊〉 own orchard. The man cam to the priest agayne, & tolde hym* 1.435 what his maister said. Then quod the 〈◊〉〈◊〉 desire hym yet to proue one of 〈◊〉〈◊〉 for my sake, he shall finde them muche better then they loke for. He cut one of them, & found. x. peces of gold

in it. 〈◊〉〈◊〉 quod he, this is a good apple. The priest standyng not far of, hearing what the gentlemā said, cried out & 〈◊〉〈◊〉, they ar alone aples I warrāt you syr thei 〈◊〉〈◊〉 al on one 〈◊〉〈◊〉, & haue al one 〈◊〉〈◊〉. Wel, he is a good felow, let him haue it* 1.436 quod y^t patron. &c. Get you a 〈◊〉〈◊〉 of this tre, & I warrant you it shal stand you in better sted then al S. Pauls learning. Wel let patrons take heede, for they shall answer for al the soules y^t perish through their defaut. Ther is a saying y^t ther be a great many in England y^t say ther is no soule, y^t beleue not in y^t im mortality of mans soule, y^t thinke it is not eternal, but lyke a dogs soul, y^t thinke ther is neither heauen nor hel. Oh Lorde, what a waighty matter is this? What a lamentable thing in a Christen cōmon welth? I cānot tel what they say, but I 〈◊◊〉〈◊◊〉 their workes y^t they think so, or els they would neuer do as they do. These sellers of offices shew, y^t they beleue that ther is neither hel nor heauen. It is taken for a laughing mat ter, wel, I wil go on. Now to the chapter. The children of Is∣rael cam to Samuel & said: Senuisti, thou art growen into age geue vs a king. Thy sons walk not in thy waies. What a be∣uines* 1.437 was this to father Samuels hart, to heare y^t hys sonnes (whō he had so wel brought vp) shuld swarue frō his wayes y^t he had walked in. Father Samuel goeth to God to knowe his wil & pleasure in this matter. God answered: let them haue a king. Thei haue not cast the awai but me, y^t I shuld not raign 〈◊〉〈◊〉 them. This is their ground that say a kyng is anodious* 1.438 thing, & not acceptable before y^t sace of God. Thus thei force & * 1.439 〈◊〉〈◊〉 this place 〈◊〉〈◊〉 make for their purpose, wher no such thing is ment. Shew y^t Istaelites (saith God) & testify to thē a kings autority, & what a hing is, & what a king wil do. If y^t wyl not perswade them, I wil not hear thē hereafter, when they shal cry vnto me. I must needes confes y^t the Iewes trespassed a∣gainst God in asking a kyng: but 〈◊〉〈◊〉 is the matter, in what thing their offence stode, whither absolutely in asking a king,* 1.440 or in any other circūstance. It was in a 〈◊〉〈◊〉. Thei said not, aske vs a kyng of God: but make vs a kyng to iudge vs, as al other nacions haue. They woulde haue a kyng of theyr owne swinge, and of theyr own 〈◊〉〈◊〉, as though they past* 1.441 not of God. In a nother poynt ther was pride. They woulde he lyke the Heathen, and iudges vnder kynges as they 〈◊〉〈◊〉. Thirdly, they offended God because they asked a kyng to the 〈◊〉〈◊〉 & wrong of good father Samuel to depose 〈◊〉〈◊〉, so 〈◊〉〈◊〉

was a wrong toward Samuel. It was not with 〈◊〉〈◊〉 and* 1.442 hys children, 〈◊〉〈◊〉 and Phinies, lyke as with Elye and his children They were cruel who wyth hokes taking the flesh out of the pottes when that sacrifice was offered to God, brought y^t people into a contempt of Gods word. They were lecherers. Theyr synne were manyfestly and notoriously knowen: but theyr father Ely knowing and hearing of it dyd blame thē, but* 1.443 nothing to the purpose, be dyd not earnestly and substancially chastise them, and therfore he was 〈◊〉〈◊〉 deposed of God. The synnes of Samuels Sonnes were not knowen, they were not so notorious, wherefore it was not 〈◊〉〈◊〉 father Samuel as it was wyth Elye, hys sonnes fautes were taking of bribes, and per∣uerting* 1.444 of iudgementes. Ye know that bribery is a secret faut, and therfore it was not knowen. It was done vnder a 〈◊〉〈◊〉 and a pretence of iustice, hidly and couertly done. Therfore be∣cause it stod in brybes it was not like in Samuel as in Ely. It is a daungerous thyng to be in office for qui attingit picem coin∣quinabitur ab ea. He that medleth wyth pitch is lyke to be spot∣ted* 1.445 with it. Bribes may be assembled to pitch, for euen as pitch doth polute theyr handes that 〈◊〉〈◊〉 with it: so brybes wyll bryng you to peruerting of iustyce. Beware of pytch, you iud∣ges of the world, brybes wyl make you peruert iustice. Why, you wyl say. We touch none. No mary. But my Mistres your* 1.446 wyfe hath a fyne finger she toucheth it for you, or els you 〈◊〉〈◊〉 a seruaunt a Muneribus, he wyll say, yf you wyll come to my Maister and offer hym a yoke of oxen, you shal spede neuer the worsse, but I thincke my Maister wyl take none, when he hath offered them to the Maister, then commes a nother seruante & sayes: If you wyll bring them to the Clarke of the kitchen, you shal be remēbred the better. This is a 〈◊〉〈◊〉 fassiō that wil re∣ceyue no mony in theyr hands but wyl haue it put vpon theyr* 1.447 sleues. A goodly rag of 〈◊〉〈◊〉 religiō. They be lyke gray friers they wyl not be sene to receyue no brybes them selues, but haue other to receyue for thē. Though Samuels sons wer 〈◊〉〈◊〉 bri∣bers & kept the thing very close, yet y^t cry of y^t people brought it to Samuel. It was a hid kind of sin. For mē in this poynt wold face it & brace it, & make a shew of vpright dealing, whē they be most gilty. Neuertheles this geare cam out. Oh wicked sons y^t brought both their father to deposicion, & thē selues to shame.

When Samuel heard of their fault, he went not about to ex∣cuse their fautes. He would not beare with his sons, he would not communicare peccatis alienis, be partaker with his sonnes of* 1.448 fēces, he said: ego senui, ecce filii mei uobiscum sunt. As sone as he heard of it, he deliuered his sōnes 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 & by to the people saying: Lo here they be, take them, do with them according to their desertes. Oh, I wold ther wer no more bearers of other mens syns, then this good father Samuel was. I heard of late of a notable boodshed. Audio saith S. Paul, & so do I. I know it not, but I heare of it. Ther was a searcher in London, whych executing his office, displeased a marchaunt man, in so much, that when he was doing his office, they wer at words, the mar chant man threatned him, the searcher said, the king shuld not lose his custome. The marchant goes me home & sharpes hys woodknife, & comes againe & knockes him on the head & kyls hym. They that tolde me the tale, saye it is wyncked at, they looke thorow their fingers & wil not se it. Whether it be taken vp with a pardon or no, I cānot tel, but this I am sure, & if ye beare with such matters, the diuel shal beare you away to hel. Bloodshed & murder would haue no bearing. It is a haynous thing bloudshedding & especially voluntary murder, & 〈◊〉〈◊〉 murder. For in 〈◊〉〈◊〉 God saith, it poluteth the whole* 1.449 realme. Poluitur illa terra. &c. et non potest expiari fine sanguine. The lād cānot be purged nor clensed again til his blud be shed y^t shed it. It is the office of a king to see suche murderers puni shed with death, non frustra gest at gladiū. What wil you 〈◊〉〈◊〉 of a king? he beareth a swearde before him, not a Pecockes fe∣ther. I go not about to styr you now to cruelty, but I speake a gainst bearing of bloodshed. This bearing must be looked vpō. In certain causes of murther, such great circumstaūces may be, that the king mai pardon a murther. But if I wer worthy to be of counsail, or if I wer asked myne aduise, I would not haue the king to pardon a velūtary murther, a pretensed 〈◊〉〈◊〉 ther. I can tel where one man 〈◊〉〈◊〉 an other in a townshyp, & was attached vpon the same, 〈◊〉〈◊〉. men wer impaneled, the 〈◊〉〈◊〉 had frendes, the Shriue laboured the bench, the. 〈◊〉〈◊〉. men stack 〈◊〉〈◊〉 it & said, except he would disburs. 〈◊〉〈◊〉. 〈◊〉〈◊〉 they woulde

finde him gilty. Meanes wer found that the. 〈◊〉〈◊〉. crownes was paid. The quest comes in & saies not gilty. Here was not gilty 〈◊〉〈◊〉. 〈◊〉〈◊〉. crownes. This is bearing, & some of the bench wer hā∣ged, thei wer wel serued. This makes men bold to do murder & slaughter. We should reserue murdering tyl we come to our enemies, & the kyng byd vs fight. He that woulde bestur hym then, were a prety felow in dede. Crownes? If theyr crownes* 1.450 wer thauen to she shoulders, they wer serued well ynough. I knew wher a woman was got with child, & was a shamed at the matter, & went into a secret place, wher she had no womē* 1.451 at her trauel, & was deliuered of three children at a birth. She wroung their neckes, & cast them into a water, & so kylde her children. Sodaynly she was gaunt agayne, & her neyghbours suspecting the matter, caused her to be examined, & she graun∣ted al. Afterward she was rained at the bar for it, & dispatched & found not gilty, through bearing offrienoes, & bribyng of y^t Judge. Wher at the same Sessions another poore womā was hanged for stealing a few rags of a hedge, y^t wer not woorth a crowne. Ther was a certayne gentleman, a professour of the woorde of God (he sped neuer the better for y^t, ye may be sure)* 1.452 who was accused for murthering of a mā, wherupon he was cast into prison. And by chaūce as he was in prison, one of his frendes cam vnto him for to visit him, & he declared to his frēd y^t he was neuer gilty in the murthering of the mā. So he wēt his waies, the gentleman was arained & 〈◊〉〈◊〉, & as he went to his execution, he saw his frendes 〈◊〉〈◊〉, & sayd vnto him: Cōmend me to thy maister, & I pray thee tel him, I am y^t same man 〈◊〉〈◊〉, I was when he was w^t me. And if thou tarye a whyle, y^u shalt se me die. Ther was sute made for this mās par* 1.453 don, but it could not be gotten. Belike the Shriues or some o∣ther bare him no good wyl. But he died for it. And afterward I being in the Tower, hauing leaue to com to the Lieutenāts table, I heard 〈◊〉〈◊〉 say that ther was a mā hanged afterward, y^t killed the same man, for whom this Gentleman was put to death. O lord what bearing, what bolstering of naughty mat∣ters is this in a Christen realm? I desire your Maiesty to reme dy the matter, & God graunt you to se redres in thys 〈◊〉〈◊〉 in* 1.454 your own person. Although my Lord Protector, I dout not, & the rest of the counsail do in the mean while, al y^t lieth in them

to redres things I would such as be rulers, noble men & mai∣sters shuld be at this point w^t their seruaunts to certify 〈◊◊〉〈◊◊〉 this sort: If any man go about to do you wrong, I wyl do my best to help you in your right. But if y^u breake the law, y^u 〈◊〉〈◊〉 haue iustice. If ye wil be māquellers, murderers, & transgres∣sours, looke for no bearing at my handes. A straunge thyng.* 1.455 What nede we in the vengeaunce to burden our selues wyth other mēs syns? Haue we not syns ynowe of our own? What nede haue I to burden my self w^t other mens syns? I haue bur dens &. 〈◊〉〈◊〉. heapes of syns. One heape of knowen syns, an other of vnknowen 〈◊〉〈◊〉. I had nede to say: Ab occultis meis munda me domine, O lord deliuer me frō my hidden & my vnknowē sins. Thē if I beare w^t other mens sins, I must say: Deliuer me frō 〈◊〉〈◊〉 mens syns. A straunge saying: from my other mens syns. Who beareth wyth other folkes offences, he cōmunica∣teth w^t other folkes syns. Men haue sins inough of their own, although they bear not & bolster vp other men in their nough∣tines, thys bearing, this bolstering & lookyng thorow their sin∣gers, is naught. What y^t 〈◊〉〈◊〉 hap shuld I (or ani els) encrease my burden. My other mens synnes forgeue me O Lorde. A straunge language, they haue hyd syns of theyr own ynough, although they bear not w^t giltines of other mens syns. Oh fa∣ther Samuel would not beare hys owne sonnes. He offerd his own sons to punishmēt, & said: Ecce filij 〈◊◊〉〈◊◊〉 sunt, euen at the fyrst tyme he said: Lo, here they be, I discharge my self, & take thē vnto you, & as for my part, presto sū loqui corani domi∣no et Christo eius. I am here redy to answer for selfe my before the Lord & his anointed. Behold here I am, recorde of me be∣fore the Lord, Vtrum cuiusquam bouem. &c. Whether I haue taken any mans Oxe, any mans Asse, or whether I haue don any man wrong, or hurt any man, or taken any bribes at any mans hand. I can cōmend the English translatiō y^t doth inter∣preate munera bribes, not giftes. They answered: nay forsooth we know no such things in you. testis est mibi deus, saith he, god is witnes, Quod nihil inuenieritis in manu mea, That you haue found nought in my hands. Few such Samuels are in Englād nor in the world. Why dyd Samuel this? mary to purge him selfe, he was enforeced to it, for he was wrongfully deposed.

Then by this ye may perceiue y^t faut of the Jewes, for they

offended not God in asking of a king, but for asking for a king to the wronging & deposition of good father Samuel. 〈◊〉〈◊〉 Samuels death the people had asked of God a kyng, they had not faulted, but it is no smal faut to put an innocent out of his office. King Dauid like wise cōmaunded his people to be nam∣bred, & ther with offended God greuously. Why? myght he not know the number of his people? Yes, it was not the 〈◊〉〈◊〉 of the people that offended God, for a king maye number hys people. But he did it of a pride, of an elation of mynde, not ac∣cording to Gods ordinaunce, but as hauing a trust in y^t nūber of his men, this offended God. Lykewyse the Iewes asked a king, & therwith they offended not God, but they asked him 〈◊〉〈◊〉 such circumstaunces, that God was offended with them. It is no smal fault to put a iust man out ofhis office, & to depose 〈◊〉〈◊〉 vnworthely. To chuse a kyng contrarying the ordinaunce of God, is a casting a way of God, & not of a kyng. 〈◊〉〈◊〉 dout not, but the title of a king is a lawful thing, is a lawfull tytle, as ofother Magistrates. Onely let the kings take hede y^t they do as it becōmeth kinges to do, that they do their office wel. It is a great thinge, a chargeable thing. Let them beware y^t they do not communicare peccatis alienis, that they beare not wyth o. ther mcns fautes, for they shal geue a strait account for al that perisheth thorow their negligence. We perceiue now what thys text meaneth. It is written in the last of Iudicum: In die∣bus illis non erat rex in Israel, In those daies there was no kyng in Israel, euery man did that which semed right in hys owne eyes. Men wer then allowed to do what they wold. When mē may be alowed to do what they wyl, then it is good to haue no king at al. Here is a wonderful matter y^t vnpreaching prelats shuld be suffred so long. Thei can 〈◊〉〈◊〉 for them selues. 〈◊〉〈◊〉. C yeres. This while the realm had ben as good to haue no king. Likewise these 〈◊〉〈◊〉 Iudges hath ben suffred of a 〈◊〉〈◊〉 time, & then it was Quasi non fuisset re xin Anglia. To suffer thys is as much to say: ther is no king in England. It is the duty of a king to haue al states set in order to do their office. I haue tro∣bled you to long, I wil make an end. Blessed be they that hear the 〈◊〉〈◊〉 of God, but so y^t they folow it & kepe it in credite, in memory, not to depraue it & sclaunder it, & bryng y^t Preachers out of credite, but that folow it in their life, & lyue after it. He graunt you al that blessing y^t made both you & me.

Amen.

The syxte Sermon os Maister Hugh 〈◊〉〈◊〉, whiche he 〈◊〉〈◊〉 be∣fore K. Edward, the xii. day of 〈◊〉〈◊〉.

QVecunque scripta sunt ad nostiam doctrinam scrip∣ta sunt. Al things that are written, they 〈◊◊〉〈◊◊〉 to be 〈◊◊〉〈◊◊〉. What doctrine is 〈◊〉〈◊〉 for 〈◊〉〈◊〉 in y^t 8. Chap. of the fyrst booke of the kynges, I 〈◊〉〈◊〉 partely shewe vnto you (most honourable audience) this 〈◊〉〈◊〉 sennight, of that good ma n father Samuel, that good iudge how good a man he was, what helpers, and coadiutours, he toke vnto him, to haue his office well discharged. I told you also of the wyckednes of hys sonnes, howe they toke 〈◊〉〈◊〉, and lyued wickedly, and by that meanes, brought both theyr father, and themselues to deposition. And how the people did offende God in asking a kyng in sather Samuels tyme. And how father Samuel was put from his office, who deserued it not. I opened to you also, how father Samuel cleares hym selfe, that he knewe not the fautes of hys sonnes: he was no bearer with hys sonnes, he was sory for it, when he heard it: but he would not beare with them in their wickednes, Filii mei vobiscum sunt, my sonnes are with you saith he. Do w^t them according to their desertes, I wil not maintain them, nor beare with them. After that he cleares himself at the kin ges feete, that the people 〈◊〉〈◊〉 nothing to burthen hym wyth all, neyther money, nor money worth. In treating of y^t part, I chaunced to shewe you, what I hearde of a man that was slayne, and I heare say it was not well taken. Forsoth I en∣tende not to empayre any mans estimation or honesty, & they that enforce it to that, enforce it not to my meaning. I sayd I heard, but of such a thynge, and toke occasion by that, that I heard, to speake against y^t thyng, that I knew to be naught that no man should beare with any man to y^t maintenance of volūtary and prepensed murder. And I heare say synce, the man was other wise an honest man, and they that spake for him, are honest men. I am 〈◊〉〈◊〉 inoughe to credite it. I spake not because I would haue any mannes honestye im∣paired.

Onely I did as Saincte Paule dyd, who hearyng* 1.456 of the Corinthians, that there shoulde bee contencions and mysorder among them, did wryte vnto them that he hearde, and therevpon by occasion of 〈◊〉〈◊〉 he set forth very whol some doctryne of the Supper of the Lorde. We myght not haue lacked that doctryne I tell you. Bee it so the Corinthi∣ans had no such contentions amonge them, as Paule wrote of, Be it so they had not misordred thēselues, it was neither of, nor on, to that that Paule saide. The matter lay in that, that vpon hearing he wold take occasion to set out the good and true doctryne. So, I did not affirme it to bee true that I heard, I spake it to aduertise you, to beware of bearing with* 1.457 wilful & prepēsed murder. I wold haue nothing enforced a∣gainst any man. This was myne intent and meaning. I do not know, what ye calle chaunce medly in the lawe, it is not for my study. I am a scholer in scripture, in gods booke: I stu dy that. I know what voluntary murder is before god. Yf I shall fall out with a man, he is angry with me, and I wyth hym, and lacking oportunitie and place, we shal put it of for* 1.458 that time, in the meane season I prepare my weapō & sharp it against another tyms, I swell and boyle in this passion to∣wardes* 1.459 hym, I seke him, we medle together, it is my chance by reason my weapon is better then his, & so forth to kil him. I geue him his deathes stroke, in my vengeance and anger. This call I voluntary murder in scripture: what it is in the* 1.460 law I cannot tell. It is a great sin, and therfore I cal it volū tary. I remēber what a great clearke writeth of this. Omne* 1.461 peccatum adeo est voluntariū, vt nisi fit voluntariū nō sit pec catū. Euery sin (saith he) is so voluntary, that if it be not vo∣luntary, it can not be called synne. Synne is no actuall sin, if it be not voluntarye. I woulde we would all knowe oure* 1.462 faultes and repente: that that is done, is done, it cannot bee called backe 〈◊〉〈◊〉. God is mercifull, the kynge is mercy∣full, here we may repente, thys is the place of repentaunce: when we are gone hence, it is to late then to repente. And let* 1.463 〈◊〉〈◊〉 be content with suche order as the magistrates shall take But sure it is a perilous thyng to beare with any such mat∣ter. I tolde you what I hearde say, I woulde haue no mans

honesty empayred by my tellyng. I heard 〈◊〉〈◊〉 sence of ano∣ther murder, that a Spanyarde should kyll an Englyshman and ronne him thorough with his sworde: they say he was a tall man. But I here it not, that the Spanyarde was hanged for hys laboure. If I hadde, I woulde haue tolde you it to. They fell out as the tale goeth aboute a whoore. O Lord what whoredome is vsed now a dayes. As I here by the re∣lation of honest men, which tel it not after a worldly sort, as though they reioyced at it, but heauily with heauye hearts. how God is dishonoured by whoredome in this city of Lon∣don. Yea the bancke, when it stoode, was neuer so common. If it be true that is tolde, it is meruail that it doth not sinke, and that the earth gapeth not and swalloweth it vp. It is wō becfull that the city of London doth suffer such whoredome vnpunished. God hath suffred long of his great lenitie, mer∣cye, and benignitie, but he will punish sharply at the length, if we do not repent. There is some place in London, as they say: Immunitie, impunitie, what shold I cal it? a priuileged place for whoredome. The Lord Mayre hath nothyng to doe there, the 〈◊〉〈◊〉, they can not medle with it. And the quest they do not enquire 〈◊〉〈◊〉, and there men do bryng their who∣res:* 1.464 yea, other mens wyues, and there is no reformaciō of it.

There is suche dieyng houses also, they sya, as hath not bene wonte to be, where yong Gentlemen dyse away theyr thrifte, and where dysyng is, there are other folyes also. For the loue of God let remedy be had, let vs wrastle and stryue against synne. Menne of England in tymes past, when they would exercyse themselues (for we must nedes haue some re creacion, our bodies can not endure without some exercyse) they were wonte to go abroad in the fieldes a shootyng, but now it is turned into glossing, gulling and whoring 〈◊〉〈◊〉 the* 1.465 house. The art of shooting hath 〈◊〉〈◊〉 in times past much este∣med in this realm, it is a gift of god y^t he hath geuē vs to ex∣cel al other nations w^tal, it hath bene gods instrument wher∣by he hath geuē vs many victories against our enemies. But now we haue takē 〈◊〉〈◊〉 whroing in townes, in stead of shooting in 〈◊〉〈◊〉 fieldes. A wonderous thing that so excellent a gift of god shoulde be so litle 〈◊〉〈◊〉. I 〈◊〉〈◊〉 you 〈◊〉〈◊〉 Lordes, euen as

ye loue the honoure, 〈◊〉〈◊〉 glorye of God, and entende to re∣moue his 〈◊〉〈◊〉, let 〈◊〉〈◊〉 be sent fourth som proclama tion, some 〈◊〉〈◊〉 proclamation to the Iustices of peace, for they do not their duety. Iustices now be no iustices, there be many good actes made for this matter alredy. Charge them 〈◊〉〈◊〉 their allegiance, that this singuler benefit of god may be practised and that it be not turned into bolling, 〈◊〉〈◊〉, & 〈◊〉〈◊〉 within the tounes: for they be negligent in execu∣tyng* 1.466 these lawes of 〈◊〉〈◊〉. In my tyme, my poore father was as 〈◊〉〈◊〉 to teache me to shoote, as to learn me any o∣ther 〈◊〉〈◊〉, and so I thynke other men did theyr children. He taught me how to draw, how to lay my bodye in my bowe, and not to draw with strength of armes as other nacions do but with strength of the bodye, I had my bowes bought me, according to my age and strength: as I encreased in them, so my bowes were made bygger, & bigger, for men shall neuer shote wel, except they be brought vp in it. It is a goodly art, a wholsome kind of exercise, & much commended in phisike.

Marcilius Phicinus in his booke de 〈◊〉〈◊〉 (it is a great* 1.467 while since I red him now) but I remember he commendeth this kynde of exercise, and saith, that it wresteleth agaynste many kindes of diseases. In the reuerence of god, let it be cō tinued. Let a proclamation go forth, charging the iustices of peace, that they see such acts and statutes kept, as wer made for this purpose. I wil to my matter. I intend this day to in∣treat of a pece of scripture, writen in the beginning of the v∣cap. of Luke. I am occasioned to take this place by a boke 〈◊〉〈◊〉 to the Kynges Maiestie that deade is, by Maister Pole. It is* 1.468 a texte, that he doeth greatelye abuse, for the supremacye. He rackes it, and violentes it, to serue for the maintenance of the bishop of Rome. And as he did enforce thother place, that I entreated of laste, so dyd he inforce thys also, to serue his mater. The story is this. Our Sauiour Christ was come now to the bancke of the water of Genezareth. The people were come to him, & flocked about him, to here him preache.* 1.469

And Iesus toke a boote that was standing at the poole, it was Simons bote, and went into it. And sitting in the boote he preached to them that were on the bancke. And when he

had preached and taught them, he spake to Symon, and bad him launche out further into the depe, and 〈◊〉〈◊〉 hys 〈◊〉〈◊〉, to catche fyshe. And Symon made aunswere, and sayde: Master, we haue laboured al night, but we 〈◊〉〈◊〉 nothing: how be it at thy commaundement, because thou 〈◊〉〈◊〉 vs, we wyll go to it agayne. And so they did, and caught a great draught, a miraculous draught, so much that the net brake, & they called to theyr felowes that were by, for they had two 〈◊〉〈◊〉 to come to helpe them, and they came and fylled bothe their 〈◊〉〈◊〉 so full, that they were nighe drounynge. Thys is the story. That I 〈◊〉〈◊〉 declare this texte so, that it maye be to the honor of god, and 〈◊〉〈◊〉 of your soules and myne 〈◊〉〈◊〉. I shall desyre you to helpe me with your prayer, in the whych. &c.

Factum est autem, (saith the 〈◊〉〈◊〉) Cum turba irruerct in 〈◊〉〈◊〉.* 1.470 Sainct Luke 〈◊〉〈◊〉 the storie, and it came to passe, when the people preased vpō 〈◊〉〈◊〉, so that he was in perill to be cast in∣to the pond, they rushed so fast vpon him, & made such throng to him. A wonderous thyng, what a desire the people had in* 1.471 those days to here our Sauiour Christ preache: and the cause may be gathered of the later end of the chapter that went be∣fore. Our sauior Christ had preched vnto them, & healed the sicke folkes of such diseases & maladies as 〈◊〉〈◊〉 had: and ther∣fore the people would haue retained him still. But he made them answere, and sayd: Et alus 〈◊◊〉〈◊◊〉 me euan 〈◊◊◊◊〉〈◊◊◊◊〉 in hoc missus sū, I must 〈◊〉〈◊〉 y^t king dom of god to other cities also, I must shew them my fathers will: for I came for that purpose. I was sent to preache the word of God. Our Sauior Christ sayd, how he must not ta* 1.472 ry in one place: for he was sent toy^t world to preache euery where. Is it not a meruailous thyng, that our vnpreachyng 〈◊〉〈◊〉 can rede this place, & yet preache no more than they do. I 〈◊〉〈◊〉 that they can go quictly to bed, and se how he allureth them with his example, to be diligent in their office* 1.473 Here is a godly lesson also, how our sauior Christ fled 〈◊◊〉〈◊◊〉. If these ambitious persons, that climbe to honor by bywalkes mordinatly, wold 〈◊〉〈◊〉 this example of Iesus Christ, they shold come to more honor then 〈◊〉〈◊〉 do. for when

they seke honour by such bywalkes, they come to confusion: honor foloweth them that 〈◊〉〈◊〉 from it. Our sauior Christ, gat* 1.474 him away early in the morning, & went vnto the wildernes. I would they would folow this example of Christe, and not seeke honour by such bywalkes as they do. But what did the people? when he had hid hymselfe, they smelled him oute in the wyldernes, and came vnto him by flockes, and folowed him a great nombre. But where rede you that a great num∣ber* 1.475 of Scribes and Pharisees, and Bishops followed hym. There is a doctor that writeth of this place, his name is 〈◊〉〈◊〉 Gorrhā, Nycholas Gorrham, I knew him to be a schole doctor a great while ago, but I neuer knew him to be an in∣terpreter of scripture til now of late: he saith thus, maior de∣uotio in laicis vetulis quā in clericis. &c. There is more de∣uotion saith he, in laye folke, and olde, wiues these symple folke, the vulgar people, then in y^e clerkes: they be better af∣fected to the word of god, then those that be of the cleargy. I meruail not at the sentence, but I meruail to find such a sen tence in such a doctor. If I shold say so much, it wold be said to me, that it is an 〈◊〉〈◊〉 birde that defiles his owne nest, and Nemo leditur nisi à 〈◊〉〈◊〉, There is no man hurt, but 〈◊〉〈◊〉 hys own self. There was verified the saying of our sauior Christ which he spake in another 〈◊〉〈◊〉. 〈◊〉〈◊〉 que fuerit cadauer, ibi 〈◊〉〈◊〉 aquilae, Whersoeuer a dead carion is, thi∣ther wil the Egles gather. Our sauior Christ compares him self to a dead carrion: for where the carrion is, there will the Egles be, & though it be an euil smel to vs, and 〈◊〉〈◊〉 in a mans nose, yet it is a swete smel to the Egles, they wil seeke* 1.476 it out. So the people sought out Christ, they smelt his sauor he was a swete smel to 〈◊〉〈◊〉. He is 〈◊〉〈◊〉 ad 〈◊〉〈◊〉, the smel of life to life. Thei flocked about him like Egles. Christ was the carrion, & the people were the Egles. They had no plea∣sure to heare the Scribes, and the Pharisees, they stanke in their nose, their doctrine was vnsauory, it was of Loliones, of decimations, of Anets seade, and Cummyn and such gere.* 1.477 There was no comfort in it for sore 〈◊〉〈◊〉, there was no cōsolatiō for wounded soules, there was no remedy for sins, as was in Christes doctrine. His doctryne eased the burden

of y^t soule: it was swete to the common people, & sower to the Scribes. It was such cōfort & pleasure 〈◊〉〈◊〉 them, y^t they came flocking about him: wherfore came they? Vt 〈◊〉〈◊〉 verbum dei, it was a good cōming. They came to here y^e word of god. It was not to be thought that they came all of one mynde to here y^e worde of 〈◊〉〈◊〉 It is likely that in so great a 〈◊〉〈◊〉* 1.478 som came of curiositie, to heresom nouelles, & som came smel ling a swete sauor, to haue consolatiō & cōfort of gods word: for we cānot be saued without hering of the word. It is a ne cessary way to saluatiō. We 〈◊〉〈◊〉 not be 〈◊〉〈◊〉 without faith and faith commeth by hearing of the word. Fides ex 〈◊〉〈◊〉. And how shal they heare without a preacher? I tell you it is* 1.479 the footesteps of y^e ladder of heauen, of our saluation. There must be preachers if we loke to be saued. I tolde you of thys gradation before in the tenth to the Romaynes. Consider it wel. I had rather ye shold come of a naughty mynd, to heare the word of god, for noueltie, or for 〈◊〉〈◊〉 to heare some* 1.480 pastime, then to be away. I had rather ye should come as the tale is, by y^e gentlewoman of London. One of her neighbors met her in the streate, and said mistres, whether go ye: Mary said she, I am goyng to s. Thomas of Acres to the Sermon, I could not slepe al this last night & I am going now thether, I neuersayled of a good nap there. And so I had rather ye shold go a nappyng to y^e sermōs, thā not to goe at all. For w^t what mynd soeuer ye come, though ye come for an yll purpose, yet peraduenture ye may chaunce to be cought or ye go, the prea cher may chance to catche you on hys hoke. Rather then ye shold not come at al. I would haue you come of curiositie, as S. Augustine came to heare S. Ambrose. When S. Augu∣stine came to Millane, (he telles the story himself, in the ende of his boke of confessions) he was very desirous to heare S. Ambrose, not for any loue he had to the doctrine y^e he taught but to here his eloquēce, whether it was so great, as y^t 〈◊〉〈◊〉 was, and as the brute went. Wel, before he departed S. Am brose caught him on his hoke, and conuerted him so, that he became of a Maniche, and of a Platonist a good christen, a defender of Christes religion, and of the faith afterward. So I wold haue you to come to sermons: it is declared in many

mo places of scripture, how necessary preachyng is, as this: 〈◊〉〈◊〉, 〈◊〉〈◊〉 est 〈◊◊〉〈◊◊〉, ad 〈◊〉〈◊〉 omni 〈◊〉〈◊〉 The* 1.481 〈◊〉〈◊〉 of the 〈◊〉〈◊〉, is the power of God to euery man 〈◊〉〈◊〉 dothe 〈◊◊〉〈◊◊〉. He 〈◊〉〈◊〉 gods worde 〈◊〉〈◊〉, it is the 〈◊〉〈◊〉, and the thyng 〈◊〉〈◊〉 by we are 〈◊〉〈◊〉. 〈◊〉〈◊〉 ware, beware, ye 〈◊〉〈◊〉 not this office: for if ye doo, 〈◊◊◊〉〈◊◊◊〉 power to 〈◊〉〈◊〉 that do beleue. Christ saith 〈◊〉〈◊〉 to the same, Nisi quis 〈◊◊〉〈◊◊〉 è 〈◊〉〈◊〉, nō potest videre 〈◊〉〈◊〉 de, Except a mā be borne againe from aboue, he cannot 〈◊〉〈◊〉 the kingdom of God. He must haue a 〈◊〉〈◊〉: & what* 1.482 is this regeneration? It is not to be christened in 〈◊〉〈◊〉 (as these 〈◊〉〈◊〉 brandes expound it) and nothing els. How is it to be expounded then? Saint Peter sheweth, That one place of Scripture declareth an other. It is the circūstance, and col∣lation of places, that make scripture plain. Regeneremur au∣tem,* 1.483 (saith S. Peter) and we be borne again. How? Non ex semine 〈◊〉〈◊〉, sed immortal Not by a mortal sede, but by an immortall. What is this immortall sede? 〈◊〉〈◊〉 sermonē 〈◊〉〈◊〉 viuentis, By the word of the liuing God, by the word of god* 1.484 preached and opened. Thus cometh in our new birth. Here you may se how necessary this office is to our saluatiō. This is the thing that the deuill wrastleth moste against. It hath ben all his studie to 〈◊〉〈◊〉 this office. He worketh against it as much as he can, he hath preuailed to much, to much in it.* 1.485 He hath set vp a state of vnpreaching prelacie in this 〈◊〉〈◊〉 this. vii. C. yere: A state of vnpreaching prelacie. He hath made vnpreching prelates: he hath stired vp by heapes to per secute this office in y^t title of heresy: He 〈◊〉〈◊〉 stirred vp 〈◊〉〈◊〉 ma∣iestrates to persecute it in y^t title of 〈◊〉〈◊〉. And he hath stir∣red vp the people to persecute it with 〈◊〉〈◊〉 & 〈◊〉〈◊〉. 〈◊〉〈◊〉 wordes: as by the name of ne 〈◊〉〈◊〉, strange prea∣ching: and with impropriations he hath turned preaching in to priuate masses. If a 〈◊◊◊〉〈◊◊◊〉 left masse vndoneon a sonday within these x. yeres, all England shold haue wō∣dred at it: but they might haue left of the sermon. xx. sondays* 1.486 & neuer haue ben blamed. And thus by these 〈◊〉〈◊〉 priuate Masses were set vp, and preparing of gods word 〈◊〉〈◊〉 den vnder fute. But what doth he now? what doth he now?

he 〈◊◊〉〈◊◊〉 vp to ou tragious rearing of rents, that pore* 1.487 men shal not be able to find their children at the schole to be 〈◊〉〈◊〉. What an vnreasonable 〈◊〉〈◊〉 is this? he prouides a great 〈◊〉〈◊〉 before 〈◊〉〈◊〉 for the tyme that is to come. He hath brought vp now of late the 〈◊〉〈◊〉 monstrous kynd of co∣uetousnes that euer was heard of. He hath 〈◊〉〈◊〉 see fer∣myng* 1.488 of 〈◊〉〈◊〉, and all 〈◊〉〈◊〉 this 〈◊〉〈◊〉 of preaching: in so much that whan any man 〈◊〉〈◊〉 shall 〈◊〉〈◊〉 a bene∣fice, he may go where he will, for any house he shall haue to dwell vpon, or any glebe lande to keepe hospitalitie with∣all: but he must take vp a chamber in an alehouse, & there sit & play at the tables al the day. A goodly curate. He hath cau* 1.489 sed also through this monstrous kynde of couetousnes, pa∣trons to sel their benefices. Yea what doth he more? He get∣tes him to the 〈◊〉〈◊〉, and causeth great men, and 〈◊〉〈◊〉 ers to sende their sonnes thither, & put oute poore scholars that should be diuines: for their parentes 〈◊〉〈◊〉 not they shalbe preachers: but that they may haue a shew of lerning. But it were to long to declare vnto you, what 〈◊〉〈◊〉 & mea∣nes the deuill hath found to decay the office of saluation, this office of regeneration. But to retourne to my 〈◊〉〈◊〉. The people came to here the word of god: 〈◊〉〈◊〉 heard him with si∣lence. I remembre now a saying of 〈◊◊〉〈◊◊〉, and 〈◊〉〈◊〉 it might 〈◊〉〈◊〉 hereafter in better place: but yet I will take it, whiles it co neth to mynd. The saying is this. Et loquentem eum 〈◊〉〈◊〉 in 〈◊◊◊◊〉〈◊◊◊◊〉 interrūpentes, 〈◊◊〉〈◊◊〉 him (saith he) in silence, not inter∣rupting the order of his 〈◊〉〈◊〉. He meanes, they herd him* 1.490. quietly, without any 〈◊〉〈◊〉 of 〈◊〉〈◊〉, or walking vp and downe. Surely it is an yl misorder y^t folk shalbe walking vp & down in the sermon time (as I haue sene in this place this Lent: & there shalbe such 〈◊〉〈◊〉 & 〈◊〉〈◊〉 in the preachers* 1.491 eare, that it maketh hym oftentymes to forget his matter. O let vs consider the kyngs 〈◊〉〈◊〉 goodnes: This place was prepared for 〈◊〉〈◊〉 of the body: and his 〈◊〉〈◊〉 hath made it a place for the 〈◊〉〈◊〉 of the soule, & to haue the word of god preched in it, shewing herby, that he 〈◊〉〈◊〉 haue 〈◊〉〈◊〉 his 〈◊〉〈◊〉 at it, if it might be possible. 〈◊〉〈◊〉 what the

kynges 〈◊〉〈◊〉 hath done for you, he alloweth you all to heare with hym. Cōsider where ye be. First ye ought to haue a reuerēce to gods word: and though it be preached by poore men, yet it is the same worde that our sauiour spake. Consi∣der also the presence of the kynges 〈◊〉〈◊〉, goddes high vy∣care in earth, hauyng a respecte to his personage, ye ought to haue reuerence to it, & consider that he is gods high minister, & yet alloweth you al to be partakers with him, of the hering of gods word. This benefit of his, wold be thankfully takē, and it wold be highly estemed. Heare in silence as 〈◊◊〉〈◊◊〉, it may chaunce that some in the company maye fall sicke, or be diseased. If there be any suche, let them go awaye with silence, let them leaue their salutations till thei come in the courte, let them depart with silence. I tooke occasion of Chrisostomes wordes to 〈◊〉〈◊〉 you of this thyng.

What should be the cause, that our Sauiour Christe wente into the boate? the scripture callethit. Nauis or nauicula, 〈◊〉〈◊〉 it was no ship, it was a fishers 〈◊〉〈◊〉, they were not able to* 1.492 haue a shippe. What should be the cause, why he would not stand on the banck and preach there, but he desired Peter to drawe the boate somewhat from the shore in to the middes of the water, what shold be the cause? One cause was, for y^t be might sit there more commodiously, then on the bancke, an other cause was, for that he was lyke to be thrust into the pond of the people that came vnto hym. Why? our sautoure Christ might haue withstand them, he was strong 〈◊〉〈◊〉 to* 1.493 haue kept himselfe from thrustyng into the water. He was stronger then thei al, and if he had listed he might haue stand on the water, as well as he walked on the water: truth it is, so might he haue done in dede. But as it was sometime hys pleasure to shewe the power of his Godhead, so he declared nowe the 〈◊〉〈◊〉 and imbecility of his manheade. Here 〈◊〉〈◊〉* 1.494 geueth vs an example what we shal do, we must not tempte god by any miracles, so long as we may walke by ordinary 〈◊〉〈◊〉. As our sauior Christ, when the diuell had hym on the top of the temple, & wold haue had him cast himself down, he made him this answer. Non tentabis dominum deum 〈◊〉〈◊〉. 〈◊◊〉〈◊◊〉 not tempt thy lord god, as if he shold haue said,

we may not tempte god at all. It is no 〈◊〉〈◊〉 now to shew a∣ny miracles: there is an other way to goe downe, by gresin ges. Thus he dyd to shew vs an example, that we muste not* 1.495 tempte God, except it bee in extreeme necessitye, and when we cannot other wayes remedy the matter, to leaue it all to* 1.496 God, elles we may not tempt the maiestye of his 〈◊〉〈◊〉. Be∣ware temptyng of God? wel, he commes to Symons boate, and why rather to Symons boate then another. I wyll an∣swere, as I fynde in experience in my selfe. I came hyther to day from Lambeth in a whirry, and when I came to take my boate, the water men came aboute me (as the maner is) and he wold haue me, and he would haue me. I toke one of them. Now ye wyll aske me why, I came in that boate, ra∣ther then in another, beecause I woulde goe into that, that I see stand nexte me, it stoode more 〈◊〉〈◊〉 for me. And so did Christe by Simons boate. It stoode neerer for hym, he saw a better seate in it. A good natural reason. Now come the papystes, and they will make a misterye of it, they* 1.497 wyll pycke out the supremacy of the Bishop of Rome in Pe ters boate. We may make allegories ynough of euery place in scripture: but surely, it muste needes bee a symple matter that standeth on so weke a grounde. But ye shal see further. He desyred Peter to thruste out his boate from the shore. He desired hym. Here was a good lesson, for y^e byshop of Rome, and all his colledge of Cardinalles, to learne 〈◊〉〈◊〉 and gentlenes. Rogabat eum He desired him, it was 〈◊〉〈◊〉 done* 1.498 of hym, without any austeritie, but 〈◊〉〈◊〉 all 〈◊〉〈◊〉, 〈◊〉〈◊〉 nes, and softenes, and humility. What an 〈◊〉〈◊〉 is this, that he geueth them here? but they spye it not, they can se no∣thing but the supremacye of the bishop of Rome. A wonde∣rous thing, what sight they haue. They see nothing but the supremacy of the Bishop of Rome. Imperabatis ouibus meis* 1.499 saith Ezechiel Cū auaritia, & austeritate, & disperse sunt abs∣que pastore. Ye haue ruled my shepe, and commanded them with great lordlines, austerity, and power: and thus ye haue dispersed my shepe abroad, & why? There was no shepherd, they had wanted one a great while. Rome hath bene many a hundred yeres w^tout a good shepherd. They wold not learn

to rule them gētly, they had rule ouer them: but it was with 〈◊〉〈◊〉, excōmunications, with great austeritie, and thun∣derboltes, and the deuill and 〈◊〉〈◊〉, to 〈◊〉〈◊〉 their 〈◊◊〉〈◊◊〉. I beseche God open their 〈◊〉〈◊〉, that they may se the truth, and not be blynded with those things, y^t noman can se but 〈◊〉〈◊〉. It foloweth in the text, 〈◊◊〉〈◊◊〉 de* 1.500 〈◊〉〈◊〉. He taught syttyn 〈◊〉〈◊〉. 〈◊〉〈◊〉 belike, were sitters in those days, as it is writen in an other place, 〈◊〉〈◊〉 in 〈◊◊〉〈◊◊〉, They syt in the chayre of Moyses.

I would our preachers 〈◊◊◊〉〈◊◊◊〉 or standyng, one waye, or other. It was a goodly pulpytte that oure Sa∣utour* 1.501 Christe had gotten hym here: An olde rotten boate. And yet he 〈◊〉〈◊〉 his fathers will, his fathers 〈◊〉〈◊〉 out of thys pulpyt. He cared not for the pulpyt, so he mighte do the people good. In deede it is to bee commended for the preacher to stand, or sit, as the place is, but I wold not 〈◊〉〈◊〉 it so 〈◊〉〈◊〉 estemed, but that a good preacher may de clare the word of god 〈◊〉〈◊〉 on a horse, or preching in a tre. And yet if 〈◊〉〈◊〉 shoulde bee done, the vnpreaching prelates would laugh it to scorne. And though it be good to haue the 〈◊〉〈◊〉 sette vp in churches, that the people maye resort thi∣ther: yet I 〈◊〉〈◊〉 not haue it so 〈◊〉〈◊〉 vsed, but that in a prophane place the worde of God might be 〈◊〉〈◊〉 som tymes, and I 〈◊〉〈◊〉 not haue the people offended wythall, no more then they be with our Sauiour Christes preachyng out of a boate. And 〈◊〉〈◊〉 to haue pulpettes in churches it is ve ry wel done to haue them, but they would be occupied: for it is a vain thing to haue them as they stād in many churches. I heard of a Bishop of Englande that 〈◊〉〈◊〉 on 〈◊〉〈◊〉* 1.502 (and as it was the custome) when the Bishoppe should come and be runge into the town, the great belles clapper was fal len down, the tyall was broken, so that the Bishop could not be 〈◊〉〈◊〉 into the toune. There was a great matter made of 〈◊〉〈◊〉, and the chiefe of the paryshe were much blamed for it, in the visitation. The bishoppe was somewhat quicke wyth theym, and 〈◊〉〈◊〉 that he was muche offended. They made theyr aunsweres, and 〈◊〉〈◊〉 themselues, as well as they could, it was a chaunce sayd they, that the 〈◊〉〈◊〉 brake

and we coulde not get it mended by and by, we must tarye tyll we canne haue it done? It shal be amended as 〈◊〉〈◊〉 as may be. Among the other, there was one wyser then the* 1.503 rest, & he commes me to the Bishop, Why my lord, saith he, doth your lordshyp make to greate a matter of the bell, that lacketh hys clapper? here is a 〈◊〉〈◊〉 (sayeth he) and poynted to y^e pulpit, y^t hath lacked a clappar this 20. yeres. We haue a person that 〈◊〉〈◊〉 out of this benefice fyftye pounde euerye yere, but we neuer see hym. I warrant you the Bishop was an vnpreachyng presate. He coulde finde faute with the bel, that wāted a clapper to ring him into the town, but he could not find any faut with the person that preached not at his be 〈◊〉〈◊〉. Euer this office of preaching hath ben left regarded, it hath scant had the name of gods seruice. They muste syng 〈◊〉〈◊〉 festa dies, about the churche, that no man was the bet∣ter* 1.504 for it, but to shewe theyr gay coates, and garmentes. I came once my selfe to a place, ridyng on a iorney homeward from London, and I sente worde ouer night into the toune, that I would preach there in the morning, bicause it was ho lyday, and me thoughte it was an holydayes worke. The churche stode in my way, and I toke my horse, and my com∣pany, and wente thither, I thought I should haue founde a great company in the churche, and when I came there, the churche dore was faste locked. I taried there halfe an hower and more, at last the keye was found, and one of the 〈◊〉〈◊〉 commes to me and sayes. Syr this is a busy day with vs, we* 1.505 canne not heare you, it is Robin hoodes daye. The paryshe are gone abroade to gather for Robyn hoode, I pray you let them not. I was fayne there to geue place to Robin hoode: I thought my rochet shoulde haue bene regarded, though I were not: but it would not serue, it was faine to geue place to Robin hoodes men.

It is no laughyng matter my frends, it is a wepyng mat∣ter, a heauye matter, a heauy matter vnder the 〈◊〉〈◊〉 for gatheryng for Robyn hoode, a traytour, and a theefe, to put 〈◊〉〈◊〉 a preacher, to haue hys office lesse estemed, to prefer Ro∣byn 〈◊〉〈◊〉 before the ministracion of Goddes worde, and all this hath come of vnpreachyng prelates. Thys realme hath

bene yl prouided for, that it hath had such corrupt iudgemen∣tes in it, to prefer Robin hoode to goddes worde. Yf the Bi∣shoppes had bene preachers, there shoulde neuer haue bene any such thing: but we haue a good hope of better. We haue had a good beginning, I beseche God to continue it. But I* 1.506 tell you, it is farre wyde, that the people haue suche iudge∣mentes, the Byshoppes they coulde laughe at it. What was that to them: they would haue them continue in theyr igno∣raunce styll, and themselues in vnpreaching prelacy. Well sytting, sytting. He sate doune and taught. The texte dothe* 1.507 tell vs that he taught, but it doth not tel vs what he taught. If I were a Papist I coulde tell what he sayde. I woulde in the Popes iudgemente shewe what, he taughte. For the Bi∣shoppe of Rome hathe in serinio pectoris sui, the true vn∣derstandyng of scriptures: yf he call a counsayle, the colledge of Cardinals, he hath authority to determine the Supper of the Lorde, as he dyd at the counsaile of Florence. And Pope Nicolas, and Bishoppe Lanfranke shall come and exponud this place and say, that our Sauiour Christ, said thus. Peter I do meane this by sytting in thy boate, that thou shalt go to Rome, and be Byshoppe there syue and twenty yeres, after myne ascension. And all thy successours shal be rulers of the vniuersal churche after thee. Here woulde 〈◊〉〈◊〉 also holye* 1.508 water, and holy breade, and all vnwritten verities, if I were a papist, and that Scripture is not to be expounded by anye priuate interpretation, but by our holy father, and hys Col∣ledge of Cardinalles. This is a great deale better place then duc in alcum. But what was Christes sermon? it may soone be gathered what it was. He is alwayes lyke hymselfe. Hys fyrst sermon was poenitentiam agite, Do penaunce, your ly∣uyng is naughte, repente. Agayne at Nazareth, when he red* 1.509 in the temple and preached remission of synnes, and healyng of wounded consciences, and in the longe Sermon in the mounte, he was alwayes lyke himselfe, he neuer dissented from himselfe. O there is a writer hath a iolie texte here, and his name is Dyonisius: I chaunced to meete wyth hys booke in my Lorde of Caunterburies librarye: he was a Monke of the Charterhouse, I meruayle to fynd such a sen∣tence

in that authour. What taughte Christ in this sermon? Mary sayeth he, it is not written. And he addeth more vnto it. Euāgelistae tantum scripserunt de sermonibus & miraculis Christi, quantum cognouerunt inspirante deo sufficere ad ae∣dificationem 〈◊〉〈◊〉 ad confirmationem fidei, & ad salutem animarum? It is true, it is not written. All his miracles wer not written, so neither were al his sermons writen: yet for al that, the Euangelistes dyd wryte so much as was necessary. They wrote so much of the myracles and Sermons of Christ* 1.510 as they knewe by gods inspiration to be sufficient for the e∣difying of the churche, the confirmation of oure faithe, and the health of our soules. If this be true as it is in dede, wher 〈◊〉〈◊〉 vnwritten verities? I meruayle not at the sentence, but to fynde it in such an authour. Iesus what authoritye he gy∣ues to goddes woorde. But God woulde that suche menne should be wytnesse with the auctority of his booke, wyl they nyll they. Now to draw towardes an ende. It foloweth in the texte, duc in altum. Here commeth in the supremacye of the Bishop of Rome. When our Sauiour Christ had made an ende of his Sermon, and had fed their soules, he prouided for theyr bodies. Fyrst he beganne with the soule. Christes worde is the foode of it. Now he goeth to the bodye, he hathe charge of them both: we must commit the fedyng of the bo∣dye and of the soule to him. Wel, he saith to Peter, duc in al* 1.511 tum, Launche into the depth, put forth thy boate farther in∣to the depe of the water: Lose your nettes, nowe fyshe. As who should say, your soules are now fedde, I haue taughte you my doctrine, now I wyl confirme it with a myracle. Lo sir here is 〈◊〉〈◊〉 in 〈◊〉〈◊〉, here Peter was made a great man, say* 1.512 the Papystes, and all his successours after hym. And thys is deriued of these few wordes, Launche into the depe. And their argumente is this: he spake to Peter only, and he spake to hym in the synguler number, ergo he gaue him such a pre* 1.513 eminence aboue the rest. A goodly argument, I wene it be a sillogismus, in quē terra pontus, I wil make a like argumēt: Our Sauiour Christ said to Iudas when he was about to betray him, quod facis fac citi{us}, Now whē he spake to Peter* 1.514 there were none of his disciples by, 〈◊〉〈◊〉 James & Iohn, but

when he spake to Iudas they were all present. Wel he said vnto him, quodfacis sac citius, Spede thy busines, that thou hast in thy head, do it. He gaue him here a secret monition, y^t he knew what he intēded, if Iudas had had grace to haue ta ken it and repented. He spake in the singuler number to him* 1.515 ergo he gaue him som preeminence. Belike he made him a Cardinal, and it mighte full well be, for they haue followed Iudas euer 〈◊〉〈◊〉. Here is as good a ground for the Colledge of Cardinals, as the other is for y^t supremicie of y^t Bishop of Rome. Our Sauiour Christ (say they) spake onely to Peter for preeminence, because he was chief of the Apostelles, and you can shew none other cause, ergo this is the cause why he spake to him in the synguler number. I dare saye there is 〈◊〉〈◊〉 uer a 〈◊〉〈◊〉 at Westminster brydge, but he can answer to this, & geue a naturall reason of it. He knoweth that one man is able to shoue the boate, but one man was not able to cast out the nets: and therefore he said in the plural number, laxate retia. Lose your nettes: and he saide in the synguler number to Peter, launch out the bote. why? because he was* 1.516 able to do it. But he spake the other in the plurall number, because he was not able to conuey the boate, and cast out the nettes to. One man could not do it. This would the whirry man say, and that with better reason, then to make such a mi stery of it, as no man can spie but they. And the cause why he spake to al, was to shew y^t he wil haue al christē mē to work for their liuing. It is he y^t sendes soodeboth for the body, and soule, but he wyll not sende it, without labour. He wil haue all christen people to labour for it, he wyll, vse our labour as a meane wherby he sendeth 〈◊〉〈◊〉 foode. This was a wonde∣rous myracle of our Sauior Christ, and did it not only to al* 1.517 lure them to his 〈◊〉〈◊〉, but also for our commoditie. It was a seale, a seale, to seale his doctryne wythall. 〈◊〉〈◊〉 we ye knowe that suche as be kepers of seales, as my Lorde Chan cellour and suche other, what so euer they hee, they do not al∣ways seale, they haue a sealinge time. (For I haue hearde poore men complayne, that they haue bens put of from tyme to tyme of sealing, tyll all theyr mony were spent, & as they haue times to seale in, so our Sauiour Christ had his time of

sealyng. When he was 〈◊〉〈◊〉 in earth, with his Apostles, and in the tyme of the primitine churche, Christes doctryne was sufficiently sealed already with seales of his own makyng, what should our seales do? What nede we to seale his seale? it is a confirmed doctrine alredy. O Luther, when he came into the world first, and disputed against the decretales, the Clementines, Alexandrines, Extrauagantines, what a 〈◊〉〈◊〉 had he? But ye will saye peraduenture he was deceyued in some thynges, I wyl not take vpon me to defend him in all points. I wil not stand to it, that al that he wrote was true, I thinke he wold not so himself. For there is no man but he* 1.518 may erre. He came to further & further knowledge (but sure∣lye he was a goodly instrument) wel I say when he preched 〈◊〉〈◊〉, they called vpon him to do miracles, they wer wrought before, & so we nede to do no myracles. In dede whē the po∣pish* 1.519 prelates preached first, they had nede of miracles, & the deuil wrought some in y^t preaching of purgatory. But what kind of miracles these were, all England doth know, but it wil not know. A wonderful thing, that the people wyll con∣tinue in their blindnes and ignorance stil. We haue greate vtilitie of the miracles of our sauiour Iesus Christ. He doth signify vnto vs by this wonderful worke, that he is Lord as wel of the water as of the lād. A good comfort for those that be on the water, when they be in any tempest or daunger to call vpon him. The fish here came at his commaundement. Here we may learne, that all thynges in the water are sub∣iecte to Christ. Peter said, Syr, we haue laboured all night, and haue not caught one finne, how be it at your worde we* 1.520 wyll to it a freshe. By this it appeareth that the gaine, the lucre, the reuenues that we get, must not be imputed to our labour: we may not say, gramercy labour, it is not our labor it is our sauiour Christ that sendeth vs lyuing: yet must we labour, for he that said to Peter labour, and he that bad the fishers labour, biddes all menne to labour in their busines. There be some people y^t ascribe their gaines, their encrease, gotten by any faculty, to the deuil. Is there any trowe ye in England would say so? Now if any man should come to a∣nother

and so gat hys lyuing by the diuell, he would fall out with him. There is not a man in England that so safeth, yet 〈◊〉〈◊〉 there some that thinke it. For all that get it with false by∣ing* 1.521 & sellyng, with circumuention, with vsury, impostures, mixte wares, false wayghtes, deceyuing their lordes and mai sters, all those, that get their good & on this fashion, what doe they thinke, but that the deuill sendes them gaines & riches. For they bee his (beyug vnlawfully gotten,) what is this to say, but that the diuell is authour of their 〈◊〉〈◊〉, when thei be so gotten? For god inhibites them Deus non volens ini∣quiratem tues, God wyll no iniquitie. These folke are great∣ly deceiued. There be some agayn impute all to their labors and workes. 〈◊〉〈◊〉, on the holy day, they cannot finde in their* 1.522 heartes to come to the Temple, to the blessed communion, they must be workyng at home. These are wide again on the other side. And som there be y^t thinke, if they worke nothing at al, they shal haue inough: they wil haue no good exercise, but gape and thinke that god wil send meate into their mou thes, and these are far wide: they must worke: he had the fy∣shers* 1.523 worke. Our sauiour Christ 〈◊〉〈◊〉 Peter work, & he that said so to them, sayes the same to vs, euery man in his arte, Benedictio dei facit diuite n. The blessyng of god maketh a man ryche. He lettes his sonne shyne vppon the wycked, as∣well as vpō the good, he sendes riches both to good and bad. But this blessyng turnes to them into a malediction, and a curse, it encreaseth their damnation. Saint Paule writyng to the Thessalonians, dyd put an order howe euery manne should worke in his 〈◊〉〈◊〉. Cum essemus apud vos, hoc praecipiebamus 〈◊〉〈◊〉, vt si quis nollet operari, is nec edat.

When I was among you (saith he) I made this ordinance that whosoeuer would not do the worlt of his vocation, 〈◊〉〈◊〉 haue no meat. It were a good ordinance in a common weale that euery man should be set on worke, euery man in his vo∣cation. Let him haue no meate. Now he saith furthermore. Audiuimus quosdam inter vos 〈◊〉〈◊〉 inordinate, nihil o. peris facientes. I here saye there is some amongest you, that 〈◊〉〈◊〉 inordinately. What is that word inordinately? 〈◊〉〈◊〉.

geuyng thēselues to no occupation for their 〈◊〉〈◊〉. Curiose 〈◊〉〈◊〉 Curious men, geuē to curiositie, to searching what* 1.524 other men do. Saint Paule saieth, he heard say, he could not tel whether it were so or no. But he toke occasien of hearing saye, to sette out a good and wholsom doctrine. His autē qui sunt eiusmodi precipimus, & obsecramus. We 〈◊〉〈◊〉 and desire you for the 〈◊〉〈◊〉 of god, if there be any suche, that they will do the workes of their vocation, and go quiet∣ly to their occupation, and so eate their owne bread: els it is not their owne, it is other mens meate. Our sauiour Christ before he began his preachyng, lyued of his occupacion, he* 1.525 was a carpenter, and gat his lyuing with greate labour.

Therfore let no man disdain, or think 〈◊〉〈◊〉 to folow him, in a meane liuing, a meane vocation, or a common callyng and occupation. For as he blessed oure nature with taking vpon him the shape of man, so in his doyng he blessed all oc∣cupations and artes. This is a notable example to signify, y^t he 〈◊〉〈◊〉 al ydlenes. When he was a Carpenter, thenhe wente, and did the worke of his calling, and when he was a preacher, he did the workes of that callyng. He was no vn∣preaching prelate. The bishop of Rome shold haue learned that at him. And these gainers with false arts what be they? They are neuer content with that they haue, though it bee neuer so much. And they that are true 〈◊〉〈◊〉, are satissied with that that god sendes, though it be neuer so litle. Quest magnus pietas, cum 〈◊〉〈◊〉 sua sorte contento. Godlines is great gain, it is lucre inough, it is vātage inough, to be cōtēt w^t that, that god sends. The faithful can not lack, y^t vnfaith∣ful is euer lacking, though he haue neuer so muche. I wyll now make an end. Labores manuū tuarū. Let vs al laboure, Christ teacheth vs to labor: yea the bishop of Rome himself, he teacheth him to labor, rather thē to be 〈◊〉〈◊〉 of y^t church. Let vs put our trust in god. Labores manuū tuarū. Cast thy 〈◊〉〈◊〉 vpō y^t lord, & he wil norish thee & 〈◊〉〈◊〉 thee. Again y^t prophet saith, Nunquā vidi iustū 〈◊◊〉〈◊◊〉 eius querēs panē. I neuer saw the rightuous 〈◊〉〈◊〉 forsaken, nor his 〈◊〉〈◊〉 to 〈◊〉〈◊〉 his bread. It is infidelity, infidelity that 〈◊〉〈◊〉 al together.

Well to my texte, Labores 〈◊〉〈◊〉 tuarum quia manduca∣bis, beatus 〈◊〉〈◊〉 & bene tibi 〈◊〉〈◊〉. Because thou eatest thy labors of thy handes, that, that God sendes the of thy labour. Eue∣ry man must labour, yea though he be a king, yet he must la∣bour: for I knowe noman hath a greater labour then a king. What is his labour? To study gods booke, to see that there be no vnpreaching prelates in his realme, nor 〈◊〉〈◊〉 iud∣ges, to se to all estates, to prouide for the poore, to see vitailes good chepe. Is not this a labor trowe ye? thus, if y^u doest labor exercisyng y^t workes of thy vocation, y^u eatest the meate that god sendes the, & thē it foloweth Beatuses. Thou art a bles∣sed* 1.526 man in Gods fauour, Et bene tibi erit. And it shal go well with the in this world, both in body and souls, for God 〈◊〉〈◊〉 for both. How shalt thou prouide for thy soule? go here sermons. How for the body? Labour in thy vocation, & then shall it be well with the, both here and in the worlde to come, through the faith and merites of oure Sausour Iesus Christe. To whome with the father and the holy ghosse be prayse for euer and euer world without end.

Amen.

The seuenth Sermon of Maister Hugh Latymer, which he prea∣ched before king 〈◊〉〈◊〉, the. 19. day of Aprill.

QVaecunque scripta sunt ad nostrā doctrlnam 〈◊〉〈◊〉 sunt, 〈◊〉〈◊〉 thinges that bee written, they bee written to be our doctrine. By occasion of this text (〈◊〉〈◊〉 be norable audience) I haue walked this 〈◊〉〈◊〉 in the broad field of scripture and vsed my liberty, and intreated of such maters as I thought 〈◊〉〈◊〉 for this auditory. I haue had adoe with many estates, euen with the highest of all. I 〈◊◊〉〈◊◊〉 of the duety kinges, of the duety of magistrates, & iudges, of the duety of prelates, and alowing y^t that is good* 1.527 and disallowyng the contrary. I haue taught that we are al sinners: I thinke there is none of vs al, neither preacher, nor hearer, but we may be amended, and redresse our Iyues: we may all say, yea all the packe of vs, Peccauimus cum patri∣bus nostris, We haue offended and synned with our forefa∣thers. In multis offendimus 〈◊〉〈◊〉, There is none of vs all, but we haue in sondrye thinges greuouslye offended almightys God. I here 〈◊〉〈◊〉 of many sautes and rebu ked manye kindes of sinnes. I intende to daye by goddes* 1.528 grace, to shewe you, the remedye of sinne. We bee in the place of repentance, now is the time to call for mercy, whi∣les we be in this world: we be all sinners, euen the best of vs all. Therfore it is good to here the remedy of sin. This daye is commonly called good friday, although euery day oughte to be with vs good friday, Yet this day we ar accustomed spe cially to haue a commemoratiō and remembrance of the pas∣sion of our sauior 〈◊〉〈◊〉 Christ. This day we haue in memory his bitter passion and death, which is the remedy of our syn. Therfore I entend to entreat of a piece of a story of his pas∣sion. I am not able to entreate of all. That I may do, that y^t better, and that it may be to the honor of god & the edificatiō of your soules and myne both, I shall desire you to pray. &c.

In this prayer I will 〈◊〉〈◊〉 yon to remembre the soules departed, with laudes and praise to almightie God, that he would vouchsafe to assist them at the houre of their 〈◊〉〈◊〉: In so doyng, you shalbe put in remebrance to pray for your selues, that it may please god to assist and comfort you in the agonies and paynes of deathe.* 1.529

The place that I wyll intreate of, is the. xxvi. Chap∣ter* 1.530 of Sainet Mathew. How be it, as I intreate of it, I will* 1.531 borow parte of Sainet Marke, and Sainct Luke: for they haue som what, that sainet Mathew hath not: and especially Luke. The 〈◊〉〈◊〉 is, Tunc cum venisset Iesus in villam, quae 〈◊〉〈◊〉 Gethsemani, than when Iesus came, some haue in 〈◊〉〈◊〉, some in agrum, some in praedium. But it is all one: When Christ came into a grange, into a piece of lande, into a 〈◊〉〈◊〉: it makes no matter, calle it what ye will: At what tyme he had come into an honest mans house, and there ea∣ten his pascal lambe, and instituted and celebrated the Lor∣des* 1.532 supper, and set forth the blessed communion: then when this was done, he toke his waye to the place, where he knew Iudas would come. It was a solitarie place, and thy∣ther he went with his eleuen apostles. For Iudas y^t twelfth* 1.533 was aboute his busynesse, he was occupied about his mar∣chandise, and was prouidyng among the by shops and prte∣stes, to come with an imbushement of Iewes, to take oure sauior Iesu Christ. And when he was com into this 〈◊〉〈◊〉 or graunge, this village, or serme place, whiche was called 〈◊〉〈◊〉: there was a garden saith Luke, into the which he goeth, & leaues. viii. of his disciples without: howbe it he appointed them what they should 〈◊〉〈◊〉. He saith, Sedete hic, donec vadā illuc, & orē, Sit you here, whiles I go yonder & * 1.534 pray. He told them that he went to pray, to monish thē what they shuld do to fall to prayer as he did. He left them there, & toke no more with him, but. iii. Peter, Iames, & Iohn: to teach vs y^t a solitarie place is mete for prayer. Then whē he was com into this garden, caepit expauescere, he began to trē ble, in somuch he said, Tristis est 〈◊〉〈◊〉 mea vs{que} ad 〈◊〉〈◊〉 My soule is beauie and pensiue, euen vnto 〈◊〉〈◊〉. This is a no∣table place, & one of the most especial & chefest of all that be in

the story of the passion of Christ. Here is our remedie. Here we must haue in consideration, all his dooynges and sayen∣ges, for our learnyng, for our edification, for our comforte and co 〈◊〉〈◊〉.

Fyrst of all, he set his thre disciples that he toke with him in an order, and 〈◊〉〈◊〉 them what they should doo, 〈◊〉〈◊〉:* 1.535 Sedete hic, & 〈◊〉〈◊〉, 〈◊〉〈◊〉 & 〈◊〉〈◊〉 Sit here, and pray that ye enter not into temptation. but of that I will 〈◊〉〈◊〉 af∣terward. Now 〈◊〉〈◊〉 he was in the 〈◊〉〈◊〉, Coepit 〈◊〉〈◊〉. 〈◊〉〈◊〉, He began to be heauy, pensiue, 〈◊〉〈◊〉 hearted. I lyke 〈◊◊〉〈◊◊〉 playing with this worde 〈◊〉〈◊〉, it was a per∣fect heauynesse: it was suche a one as was 〈◊〉〈◊〉 seene the the greater, it was not onely the beginning of a 〈◊〉〈◊〉. 〈◊〉〈◊〉 These doctours, we haue great cause to thank God for them* 1.536 but yet I would not haue them alwais to be allowed, They haue handled many pointes of our faith very godly: and we may haue a great stay in thē in many thinges: we myght not wel lacke them: but yet I would not haue men to be sworne to them and so addict as to take hand ouer head what 〈◊〉〈◊〉 they say, it were a great inconuenience so to doo. Will, let vs go forward. He toke Peter, Iames, and Iohn, into this gardeyn. And why dyd he take them with hym, rather than other? Mary 〈◊〉〈◊〉 that he had taken before, to whom he had reueled in the hylle, the 〈◊〉〈◊〉 and declaration of his 〈◊〉〈◊〉, to see the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 of his God∣head: nowe in the garden he reueled to the same the infir∣mitie of his man 〈◊〉〈◊〉: because they had tasted of the 〈◊〉〈◊〉, he would they should 〈◊〉〈◊〉 also of the 〈◊〉〈◊〉. He tooke these with hym at bothe tymes: for two or thre is inough to beare witnesse. And he began to be heauy in his mynde. He was greatly vered within 〈◊〉〈◊〉: he 〈◊◊〉〈◊◊〉 afflicted, it was a great 〈◊〉〈◊〉: 〈◊◊〉〈◊◊〉 had ben heauy many 〈◊〉〈◊〉 before, and he 〈◊◊〉〈◊◊〉 great afflictions in his soule, as for the blynd∣nes of the Jewes: and he was like to suffer mo 〈◊〉〈◊〉 of paine in his body. But this pang was greater than any he euer 〈◊〉〈◊〉: yea it was a greater 〈◊◊〉〈◊◊〉 vnto hym, I think a greater payne than whan he was hanged on the 〈◊〉〈◊〉, thā

whan the sower nailes were knocked and 〈◊〉〈◊〉 through his hands and fete, than whan the sharp crowne of thornes was 〈◊〉〈◊〉 on head. This was the 〈◊〉〈◊〉 and pensiuenes of his hearte, the agonie of the 〈◊〉〈◊〉. And as the soule is more precioūs than the bodye: euen so is the paynes of the soule more greuous thanne the 〈◊〉〈◊〉 of the bodye: Ther∣fore there is an other which writeth, Horror mortis grauior ipsa: 〈◊〉〈◊〉, The horror and 〈◊〉〈◊〉 of death is sorer 〈◊〉〈◊〉 death it self. This is the most greuous pain that euer Christ 〈◊〉〈◊〉, 〈◊〉〈◊〉 this 〈◊〉〈◊〉, that he suffred in the gardeyn. It is the moste notable place one of them in the whole story of the passion, when he sayd, Anima mea tristis est, vs{que} ad mor tem, My soule is heauy to death And Cū cepisset expauesce∣re, And whan he began to 〈◊〉〈◊〉, to shake. The 〈◊〉〈◊〉 of it is 〈◊〉〈◊〉 by his prayer that he made, 〈◊〉〈◊〉, si possibile est. &c. Father, if it be possible, away with this cup, ryd me of it. He vnderstode by this cup his paines of death. For he knew well inough, that his passion was at hande, that Iu∣das was come vpon him with the 〈◊〉〈◊〉 to take hym. Ther was 〈◊〉〈◊〉 vnto hym no we the image of death, the image, the sence, the 〈◊〉〈◊〉 of hell: fo death and hell go bothe toge∣ther. I will entreate of this image of hell which is deathe. Truely no man can shewe it perfectly, yet I will doo the best I can, to make you vnderstād the greuous panges that our 〈◊〉〈◊〉 Christ was in, when he was in the gardein: As mans power is not able to 〈◊〉〈◊〉 it, so no mans tongue is a∣ble to expresse it. Painters paint death lyke a man without skin, and a body hauing nothing but bones. And helle they painte with horrible flames of brennyng fyre: they bungie* 1.537 somewhat at it, they come nothyng nere it. But this is no true paintyng: No painter can paint hell, vnlesse he could paint the 〈◊〉〈◊〉 and condemnation both of body & soule, the possession and hauyng of all 〈◊〉〈◊〉. This is hell, this is the image of death, this is hell, such an euil fauored face, such an vgsom countenance, suche an horrible visage our sa∣uiour Christ saw of death and hell in the gardein. There is no pleasure in behaldyng of it, but more pain than any 〈◊◊〉〈◊◊〉 tell. Death and hell 〈◊〉〈◊〉 vnto them this euill fauoured

face of 〈◊〉〈◊〉, and through sinne. This sinue is so hyghly 〈◊〉〈◊〉 of God that he doth prenoūce it worthy to be punished with lacke of all felicitie, with the felyng of infelicitie. Death and 〈◊〉〈◊〉 be not only the wages, the reward, the stipend of sinne: but they are brought into the world by sin, Per 〈◊〉〈◊〉 mors saith S. Paule through sinne death entred into the worlde. 〈◊〉〈◊〉 sheweth the first coming in of it into the world: wher as our first father Adam was set at libertie to lyue for euer: yet God inhibityng him from eatyng of the apple, told him, If thou medle with this 〈◊〉〈◊〉, thou and al thy posteritie shal fall into necessitie of death, frō euer liuing, Morte morieris, thou and all thy posteritie shalbe subiect to death: here came in death and hell. Sinne was their mother. Therefore they must haue such an image as their mother sinne would geue them. An 〈◊〉〈◊〉 thyng & an horrible image must it nedes be that is brought in by such a thyng so hated of God: yea this face of death & hell is so terrible, that suche as hath ben* 1.538 wicked men, had rather be hanged than abide it. As Achito∣phell that traitour to Dauid lyke an ambitious 〈◊〉〈◊〉, thought to haue come to higher promotion: and therfore con spired with Absalon against his master Dauid. He, whan he saw his counsaile toke no place, goes and hanges himselfe, in contemplation of this euil fauoured face of death. Iudas also whan he came with 〈◊〉〈◊〉 to take his mayster Christ, in beholdyng this horrible face, hanged hym selfe.

Yea the elect people of God, the faithfull hauyng the behol∣ding of this face, (though God hath always preserued them suche a good God he is to them that beleue in hym, that he wyll not suffer theym to bee tempted aboue that, that they haue ben able to beare:) yet for all that, there is nothynge* 1.539 that they complayne more 〈◊〉〈◊〉 than of this horror of death. Go to Iob, what sayth he? Pereat dies in quo natus sum, su∣spendium elegit anima mea, 〈◊〉〈◊〉 worthe the day that I was borne in, my soule would be hanged: sayeng in his panges almoste he wyst not what. This was whan with the 〈◊〉〈◊〉 of his conscieuce, and the inward man, he beheld the horror of death and hell, not for any bodily paine that 〈◊〉〈◊〉 suffered: for

when he had byles, botches, blaynes, and scabbes, he suf∣fered theym pacientely: 〈◊◊〉〈◊◊〉 saye then: Si bona susce∣pi, de manu Domini, &c. 〈◊〉〈◊〉 we haue receyued 〈◊〉〈◊〉 thyn∣ges* 1.540 of GOD, why shoulde we not suffer lykewyse euill. 〈◊〉〈◊〉 was not for any suche thyng, that he was so 〈◊〉〈◊〉: but the 〈◊〉〈◊〉 of this face of death and hell, was offered to hym so lyuely, that he woulde haue been out of this worlde. It was this euill fauoured face of death that so troubled hym. 〈◊〉〈◊〉 Dauid also sayde in contemplation of this vgsome 〈◊〉〈◊〉, 〈◊〉〈◊〉 in gemitu meo, I haue 〈◊〉〈◊〉 sore vexed with sighyng and mournynge. Turbatus est à 〈◊〉〈◊〉 oculus 〈◊〉〈◊〉* 1.541 Mine eye hath bene greatly troubled in my rage. A strange thynge, when he hadde to fyghte with Goliath that mon∣strous 〈◊〉〈◊〉, who was able to haue eaten hym, he coulde abyde hym, and was nothynge afrayde. And nowe what a 〈◊〉〈◊〉? what exclamations makes he at the syghte of death? Ionas likewise was bold ynough to byd the shipmen cast hym into the sea, he had not yet 〈◊〉〈◊〉 that face & visage: but when he was in the whales bealy, aud had there the be∣holdyng of it, what terror and distresse abode he? 〈◊〉〈◊〉 whan he sawe Senacherib 〈◊〉〈◊〉 his 〈◊〉〈◊〉 on euery side most violently, was nothyng afrayde of the great hoste and myghty army that was lyke to destroye hym out of hande, yet he was afrayde of death. Whan the 〈◊〉〈◊〉 came vnto hym, and sayd: Dispone domui 〈◊〉〈◊〉, morte morieris, & n on viues, It stroke hym so to the heart that he fell a wepyng. O Lord, what an horror was this? There be some writers that* 1.542 sayes, that Peter, Iames, and Iohn, were in this felyng at the same tyme: and that Peter, when he said, 〈◊〉〈◊〉 à me Do∣mine, quia homo peccator sum, did tast som part of it: he was* 1.543 so astonished, he wyste not what to saye. It was not longe that they were in this anguishe, some sayes longer, somme shorter: but Christ was readie to comfort them, and sayd to Peter, Netimeas, Be not afrayd. A frende of myne told me of a certayne woman, that was eyghtene yeares together in it. I knewe a man my selfe Bilney, little Bilney, that blessed martyr of God, what tyme he had borne his fagott,

and was come agayne to Cambridge, had suche 〈◊〉〈◊〉 within hymselfe, beholdynge this ymage of deathe, 〈◊〉〈◊〉 hys friendes were a frayde to lette hym be alone: they were fayne to bee with him daye and nighte, and comforted hym as they coulde, but no comfortes woulde serue. As for the comfortable places of Scripture to bryng them vnto hym, it was as though a man woulde runne hym thoroughe the hart with a sworde: yet afterward for al this he was reuiued* 1.544 and toke his deathe paciently, and died well against the ty∣rannicall sea of Rome. Wo will be to that bishop, that had the examination of hym, if he repented not. Here is a good lesson for you my frendes: If euer ye come in danger, in du∣rance, in prison for gods quarell, and his sake (as he did for* 1.545 purgatorie matters, and put to beare a fagot for preachyng the true worde of God agaynst pilgremage, and suche like matters.) I will aduise you first and aboue all thyng to ab∣iure all your frendes, all your frendeshyp, leaue not one vn∣abiured: it is they that shall vndoo you, and not your enne∣mies. It was his very frendes, that brought Bylney to it. By this it may somewhat appere what our sauiour Christs suffered: he dothe not dissemble it hymselfe, when he saythe,* 1.546 My soule is heauy to death: he was in so sore an agonie, that there issued out of hym, as I shall entreate anone, droppes of blood: An vgsome thing surely. which his fact & dede she∣weth vs, what horrible paines he was in for our sakes. But you wil say, how can this be? It were possyble that I & such* 1.547 other, as be great sinners should suffre such affliction. The sonne of God, what our sauiour Christ? neuer sinned, 〈◊〉〈◊〉 can this stand that he shold be this handled? he neuer deser∣ued it. Mary I will tell you, how we must consider our saui∣our Christ two ways, one way in his māhod, an other in his godhed. Som places of scripture must be referred to his deity & som to his humanitie. In his godhed he suffrēd nothing: but now he made him self void of his deity, as 〈◊〉〈◊〉 saith, Cū esset in forma 〈◊〉〈◊〉 exinaniuir seipsum, Wheras he was in the forme of God, he emptied himself of it, he did hide it, & vsed himself as though he had not had it, he would not helpe him

selfe wyth hys Godheade, he humbled himselfe wyth all o∣bedience vnto deathe, euen to the deathe of the crosse: thys* 1.548 was in that he was man, he tooke vppon hym our synnes, oure synnes, not the worke of synne. I meane not so, not to doe it, not to commytte it, but to purge it, to cleanse it, to beare the stypende of it: and that waye he was the greate synner of the worlde, he bare all the synne of the worlde on* 1.549 his backe, he would become detter for it.

Nowe to sustayne and suffer the doloures of deathe, is not to synne: but he came into this worlde, wyth hys passi∣on to purge our synnes. Nowe thys that he suffered in the Gardyne is one of the bitterest 〈◊〉〈◊〉 of all hys passyon:* 1.550 〈◊〉〈◊〉 feare of deathe, was the bytterest payne that euer he a∣bode, dewe to synne, which he neuer dyd, but became detter for vs. All thys he suffered for vs, thys he dydde to satisfye for oure synnes. It is muche lyke as yf I oughte another man twenty thousande poundes, and shoulde paye it out of hande, or elles goe to the dungeon of Ludgate? and when* 1.551 I am goyng to pryson, one of my friendes should come, and aske, whether goeth thys manne? And after he hadde heard the matter, shoulde saye, lette me aunswers for hym, I will beecome suretye for hym. Yea, I wyll paye all for hym. Suche a parte played our Sauiour Chryste with vs. If he hadde not suffered thys, I for my parte shoulde haue suf∣fered, accordyug to the grauitie and quantitie of my synnes,* 1.552 damnation. For the greater the synne is, the greater is the punishement in hell. He suffered for you and me, in suche a degree as is dewe to all the synnes of the whole worlde. It was as yf you woulde ymagine, that one man had commit∣ted all the synnes sence Adam, you may bee sure, he shoulde bee punished with the same horrour of deathe, in suche a sorte, as all men in the worlde shoulde haue suffered.

Fayne and put case oure Sauiour Christe, had committed all the synnes of the worlde: all that I for my parte haue done, all that you for your part haue done and that any man els hath done: yf he had done all thys hymselfe, hys agonye that he suffered shoulde haue bene no greater nor greuouser,

then it was. This that he suffred in the gardyne was a 〈◊〉〈◊〉 I say of his passion, and one of the bitterest partes of it.* 1.553 And this he suffered for our synnes, and not for any synnes that he had committed himselfe: for all we shoulde haue suf fered euery man according to his own desertes.

Thys he dydde of hys goodnesse, partely to purge and* 1.554 cleanse oure synnes, partlye, because he woulde taste, and feele oure miseries, Quo posset 〈◊〉〈◊〉 nobis, That he shoulde the rather helpe and relieue vs: and partlye he suffe∣red to geue vs example to behaue our selues as he dydde. He dyd not suffer, to discharge vs cleane from death, to kepe vs cleane from it, not to taste of it. Nay, nay, you muste not take it so. We shall haue the beholdyng of thys vgsome 〈◊〉〈◊〉 euerye one of vs, we shall feele it our selues. Yet our Saui∣our Christe dyd suffer, to the entente, to sygnifye to vs, that deathe is ouercomable. We shall in dede ouercome it, yf we repente, and acknowledge, that oure Sauiour Iesu Christe* 1.555 pacifyed with his panges and paynes, the wrathe of the fa∣ther, hauynge a loue to walke in the wayes of God: yf we beleue in Iesus Christe, we shall ouercome deathe. I saye, it shall not preuaile againste vs. Wherfore 〈◊〉〈◊〉 it chaunceth thee my frende, to haue the tastyng of thys death,* 1.556 that thou shalte bee tempted with thys horrour of deathe, what is to be done then? when so euer thou feelest thy soule heauye to deathe, make haste, and resorte to thys gardyne, and wyth this fayth thou shalt ouercome thys terrour when it commeth. Oh it was a greuous thing, that Christ suffred* 1.557 here. Oh the greatnes of his dolour that he suffred in the gar den partly to make 〈◊〉〈◊〉 for our fins, and partly to deliuer vs from death, not so, that we should not dye bodily, but that this death should be a way to a better life, and to destroy and oneccome 〈◊〉〈◊〉. Our Sauioure Christ had a gardyne, but he had litle pleasure in it. You haue many goodly gardynes, I would you wold in the middes of them cousider what agony our sauiour Christ suffred in his gardyne. A goodly medita∣tion* 1.558 to haue in your gardynes. It shall occasion you to de∣light no farther in vanities, but to remember what he suffe∣red

for you. It may 〈◊〉〈◊〉 you from synne? It is a good mo nument, a good sygne; a good 〈◊〉〈◊〉 to consider howe he behaued him selfe in this gardyne.

Well he saieth to his disciples. Sitte here and praye wyth me. He wente a lyttle way, of, as it were a stones caste from them, and falles to his praier, and saith: Pater si possi∣bile est tran seat à 〈◊◊〉〈◊◊〉 iste. Father if it be possible, A∣waye with thys bytter cuppe, thys outragious payne. Yet after he 〈◊〉〈◊〉 him selfe, and sayes: 〈◊〉〈◊〉 non sicut ego volo, sed sicut tu vis, Not my wyll but thy 〈◊〉〈◊〉 bee done O father. Here is a good meditation for Christen menne, at all tymes, and not onely vpon good Fryday: Lette good fri∣day* 1.559 bee euery daye to a Christian man to knowe, to vse hys passion to that ende and purpose, not to reade the story, but to take the fruite of it.

Some menne yf they hadde bene in thys agony, would* 1.560 haue runne theymselues thoroughe with theyr swordes as* 1.561 Saule dyd, some woulde haue hanged themselues, as Achy∣tophel did. Let vs not follow these men, they be no examples for vs, but lette vs folowe Chryste, whiche in hys agonye resorted to hys father with his prayer: This must be our pa∣trone to worke by. Here I mighte dilate the matter as tou∣chynge* 1.562 praying to Sainctes. Here we maye learne not to praye to Saynctes, Christe byddes vs, Ora patrem qui est in coelis. Praye to thy father that is in heauen, to the creator, and not to anye creature. And therefore awaye with these a∣nouries: Lette God alone bee oure auowrye, what haue we to doe to runne hither or thither, but onelye to the fa∣ther of heauen? I wyll not tarye to speaks of this matter.

Our Sauiour Christ sette his disciples in an order, and com maunded them to watche and praye, saying: Vigilate & o∣rate. Watche and prays: wherto shold they watche & pray, he* 1.563 sayeth by and by, Ne 〈◊〉〈◊〉 in tentationem, That ye enter not into temptation. He byddes them not pray that they bee not tempted, for that is as muche to saye, as to praye that we shoulde be out of thys worlde. There is no man in thys worlde without tēptation. In the the time of prosperity

we are tempted to wantonnes, 〈◊〉〈◊〉, and all lyghtnes: in tyme of aduersitie to dispayre in goddes 〈◊〉〈◊〉. Temp∣tation* 1.564 neuer ceases. There is a difference betwene beynge tempted and entryng into temptation. He byddes therefore not to praye that they be not tempted, but that they enter not into temptation. To bee tempted is no euyll thing.

For what is it? no more then when the fleshe, the dyuel, and the worlde dothe solicite and moue vs against god.

To geue place to these suggestions, and to yelde our sel∣ues, and suffer vs to be ouercome of theym, thys is to en∣ter into temptation. Oure Sauiour Christe knewe that they shoulde bee greuously tempted, and therefore he 〈◊〉〈◊〉 theym warnynge, that they shoulde not geue place to temp∣tation, nor dyspayre at his deathe. And yf they chaunced to* 1.565 forsake hym, or to runne awaye, in case they tripped or swar∣ued, yet to come agayne.

But our Sauiour Christe dyd not onely commaunde hys Disciples to pray, but fell downe vpon hys knees flat vpon* 1.566 the ground and praied himselfe, saying: Pater 〈◊◊〉〈◊◊〉, transeat à me calix iste. Father, deliuer me of this pange and payne that I am in, thys outragious payne, this word, Fa∣ther, came euen from the bowels of hys hearte, whenne he made hys mone, as who should say, Father ryd me, I am in suche payne that I can be in no greater? Thou arte my Fa∣ther, I am thy sonne, Can the father forsake hys Sonne in suche anguish? Thus he made hys mone. Father, take away this 〈◊〉〈◊〉 of death from me, ryd me of thys payne, suffer me not to be taken when Judas comes, suffer me not to bee bāged on the crosse, suffer not my 〈◊〉〈◊〉 to be perced w^t 〈◊〉〈◊〉 nor my harte with the sharpe speare. A wonderfull thynge, that he shoulde so oft tel his 〈◊〉〈◊〉 of it before, and nowe when he commeth to the paynte, to desyre to be rydde of 〈◊〉〈◊〉 thought he woulde haue bene disobediente to the wyll of hys father. Afore he sayed, he came to suffer, and now he sayes away with this cup. Who woulde haue thought y^t euer this geare should haue come out of Christes mouth: What a case is this? What shuld a man say? You must vnderstande, that

Christ 〈◊〉〈◊〉 vpon him our infirmities, of the whyche thys* 1.567 was one, to be sory at death. Among the stipends of 〈◊〉〈◊〉 this was one, to 〈◊〉〈◊〉 at the crosse, this is a punishmet for our synne.

It goeth otherwayes wyth vs, then with Christ, if we were in like case, and in like agony, almost we wold curse God, or rather wish that there wer no God. This that he said, was not of that sorte, it was referringe the 〈◊〉〈◊〉 to the wil of his father: but we seke by al means be it ryght, be it wrong of our owne nature to be rid out of payne, he desyred it conditionally, as it might stād, with his fathers wil, adding A veruntamen to it. So his request was to shew the infirmity of man, here is nowe an example what we shal doo, when we are in lyke case. He neuer deserued it,* 1.568 we haue. He had a Ueruntamen, and not withstandynge, let vs haue so to, we muste haue a neuerthelesse, thy wyll be doone and not mine. Geue me grace to be contente to submit my wil vnto thine. His fact teacheth vs what to* 1.569 do. This is our surgery, our phisike, when we be in ago∣ny, and recken vpon it frends, we shal come to it, we shal fele it, at one time or an other. What does he now? what came to passe now, when he had hard no voyce? hys father was domme. He resortes to his frends, seking some com∣fort at their hands, seing he had none at hys fathers hād, he comes to his disciples, and finds them a slepe, he 〈◊〉〈◊〉 vnto Peter and sayd. Ah Peter art thou a slepe? Peter be fore had bragged stoutly, as though he wold haue killed God haue mercy vpon his soule. And now when he shuld haue comforted Christ, he was a slepe, not once buffe, nor baffe to hi, not a word, he was fain to say to his disciples. Vigilate et orate. Watch and pray, the spirite is readye, but the flesh is weake, he had neuer a word of them agayne. They might at the least haue said. Oh sir remember your self, are you not Christ? came not you into thys world, to redeme sin? be a good chear, be a good cōfort, thys soro we wil not help you, cōfort your self by your own preaching, you haue said: Oportet filium hominis pati. You haue not de∣serued any thing, it is not your faulte. In dede if they had don this with him, they had plaide a frendlye parte wyth

him, but they gaue him not so muche as one comfortable word. We run to our frends in our distresses & agonies, as though we had al our trust & confidence in them, he did not so, he resorted to them, but trusted not in thē, we will run to our frends & come no more to God, he returned againe. What? shal we not resort to our frends in time of neade? & trow ye we shal not finde thē a slepe? Yes I warrant you,* 1.570 & when we nead their help most, we shall not haue it. But what shal we do, when we shal finde lack in them? we will cry out vpon them, vpbraid them, chide, braul, fume, chafe & backbite them. But Christ did not so, he excused his frēds saying: Vigilate & orate, spiritus quidem promptus est, caro autē infirma. Oh (quoth he) watch and pray, I se wel the spirit is redy, but the flesh is weak. What meaneth this? surely it is a cōfortable place. For as longe as we liue in this worlde, when we be at the best, we haue no more but Promptitudi∣nē spiritus cū infirmitate carnis. The readinesse of the spiryte with thinfirmity of the flesh. The very saintes of god said: Velle adest mihi, my will is good, but I am not able to per∣form* 1.571 it, I haue ben with some, and sain they would, faine they would, there was redinesse of spirit, but it would not be. It greued thē that they could not take thinges, as they shuld do. The flesh resysteth the work of the holy ghoste in* 1.572 our harts, and lets it, lets it. We haue to pray euer to god.* 1.573 Oh prayer, prayer, that it might be vsed in this realm, 〈◊〉〈◊〉 it ought to be of al men, & specially of magistrates, of coun sailers, of great rulers, to pray, to pray, that it wold plese God to put godly policies in their harts. Cal for assistans. I haue hard say, when that good Quene that is gone had ordeined in her house, daily prayer bothe before none, & af∣ter none, the Admirall gettes him oute of the waye, 〈◊〉〈◊〉 a moule digging in thearth. He shal be Lottes wyfe to me as long as I liue. He was I hard say a couetous man, a coue∣tous man in deede. I woulde there were no moe in Eng∣lande. He was I hearde saye an ambitious man. I woulde ther wer no mo in Englād. He was I hard say a seditious 〈◊〉〈◊〉, a contemner of common prayer, I wold there were no mo in England, wel he is gon. I wold 〈◊〉〈◊〉 had left 〈◊〉〈◊〉 behinde him.

〈◊〉〈◊〉 you my lordes, y^t you pray in your houses to the better mortificatiō of your flesh. Remēber god must be honored, I wil you to pray y^t god will continue his spirite in you. I do not put you in cōfort, that if ye haue once the spirite, ye* 1.574 cannot lose it. Ther be new spirits start vp nowe of late. y^t say after we haue receiued the spirite, we cannot synne. I* 1.575 wyl make but one argument. Saint Paul had brought y^t 〈◊〉〈◊〉 to the profession of the faith, & left them in that 〈◊〉〈◊〉, they had receiued the spirite once but they synned a∣gain, as he testified of them him self. He sayeth: Currebatis bene. Ve were once in a ryght state, and again; recepistis spi∣ritū ex operibus legis, an ex iusticia fidei? Once they had the spi∣rit by faith, but fals prophets came (when he was gone frō them) & they plucked them clean away from al that Paule had planted them in, and then said Paul vnto thē. O stulti Galathe quis vos fascinauit? If this be true, we maye lose the spirit, that we haue once possessed. It is a fod thing, I wil not tary in it. But nowe to the passyon again. 〈◊〉〈◊〉 had bene wyth hys father, & felt no help, he had bene wyth hys frendes, and had no comfort, he had prayed twise, and was not hard, what did he now? did he geue prayer ouer? no, he goeth againe to his father, and sayeth the same againe, fa∣ther* 1.576 if it be possible, awaye with this cup, here is an exāple for vs, although we be not hard at the firste tyme, shall we geue ouer our prayer? nay we must to it againe, we muste be instant in prayer. He prayd thrise and was not harde, let vs pray three score times, 〈◊〉〈◊〉 are 〈◊〉〈◊〉 dull nowe a dayes in prayer, to come to sermons, to resort to common prayer. You houskepers, & especially great mē geue exāple of prayer in your houses. Well, did his father looke vpon* 1.577 him this second time? no, he wente to his frendes agayne, thinking to finde some comfort there, but he findes them a slepe again, more deper a slepe then euer they wer. Theyr eyes wer heauy with slepe. There was no cōfort at al, they wist not what to say to him. A wonderful thinge, howe he was toste from poste to piller, one while to his father, and was destitute at his hand, another while to his frends, and found no comfort at them, his father gaue him loking on, and suffred him to bite vpon the bridle a while.

Almighty God beheld this battail, that he might enioy y^t honor and glory, that in his name all knees should bow, Celestium, Terrestrium, et infernorum, in heauen, earth & hell. Thys that the father wold not hear his own sonne, was* 1.578 an other punishment due to our sinne. When we crye vn∣to him, he wil not hear vs. The prophet Ieremye sayeth: Clamabunt ad me, & ego non exaudiam eos. These beIeremies words, here he threatneth to punishe sinne, with not hea∣ring their prayers, the prophet sayth: They haue not had the feare of God before their eyes, nor haue not regarded discipline and correction. I neuer saw surelye so litle dis∣cipline as is now a dais. Men wil be masters, they will be masters, & no disciples. Alas where is this discipline now in Englande. The people regarde no Discipline, they be wythout al order. Where they should geue place, they wil* 1.579 not stur one inch, yea, where magistrates shuld determine matters, they wil breake into the place before they come, and at theyr comming not moue a whit for them. Is this discipline? Is thys good order? If a man say any thing vn∣to them, they regard it not. They that be caled to answer, wil not answer directly, but skoffe the matter oute. Men the more they know, the worse they be, it is truely sayde. sciencia inflat, knowledge maketh vs proud, and causeth vs* 1.580 to forget all, and set a way disciplin. Surely, in Poperye they had a reuerence, but now we haue none at al, Ineuer saw the like. This same lack of the feare of God, and dysci∣pline* 1.581 in vs, was one of the causes that the father wold not hear his sonne. This pain suffred our sauior Christ for vs who neuer deserued it. 〈◊〉〈◊〉 what it was, that he suffred in thys garden, till Iudas came. The dolors, the terrors, the sorrowes that he suffered, be vnspeakable. He suffred part ly, to make amends for our sinnes, & partly to geue vs exā* 1.582 ple, what we should doo in like case. What comes of thys gear in thend. Wel, now he prayeth again, he resorteth to his father again. Angore correptus prolixius orabat. He was in sorer pains, in more anguish thē euer he was, & therfore he* 1.583 prayeth lōger, more ardētly, more feruētly, more vehemēt∣ly thē euer he did before. Oh lord, what a wōderful thinge is this, this horror of death is worse thē death it self, more

He prayeth now the third time. He did it so instantlye, so feruently, that it brought out a bloudy sweat, & such plēty that it dropped down euen to the groūd. There issued out of his precious body drops of blud. What a paine was he* 1.584 in, when these bloudy drops fel so aboundantlye frō hym? Yet for al that, how vnthankful do we shewe oure selues toward him that died only for our sakes, & for the remedy of our sinnes. Oh what blasphemy do we commit day by day, what litle regard haue we to his blessed passion thus* 1.585 to swear by gods bloud, by Christes passion. We haue no thing in our pastime, but gods bloud, gods woundes. We continually blaspheme his passyon in hauking, hunting, dising & carding. Who wold think he shuld haue such en∣nemies amōg those that professe his name. What became* 1.586 of his bloud that fel down trow 〈◊〉〈◊〉? was y^t bloud of Hales of it, wo worth it. What a do was it to bring this oute of the kinges hed. This great abhomination of the bloud of hales could not be taken a great while out of hys minde. You that be of the court, & especially ye sworn chaplains beware of a lesson that a great man taught me at my first cōming to the court he told me for good will, he thoughte* 1.587 it wel. 〈◊〉〈◊〉 sayd vnto me. You must beware how so euer ye do that ye cōtrary not the king, let him haue his saiyngs, folow him, go with him. Mary out vpon this counsel, shal I say, as he sayes? Say your cōscience, or els what a worm shal ye fele gnawinge, what a remorse of conscience shall ye haue, when ye remēbre how ye haue slacked your due∣ty? It is a good wise verse. Gutta cauat lapidem, non vi sed se∣pe cadendo. The drop of raine maketh a hole in the stone,* 1.588 not by violence, but by oft falling. Likewise a prince must be turned not violently, but he must be won by a litle and a litle. He must haue his duty told him, but it must be don with humblenesse, with request of pardon, or els it wer a daungerous thing. Unpreachinge prelates haue bene the cause, that the bloud of Hales did so long blinde the king. Wo worth that such an abhominable thing, shoulde be in a Christen realme, but thankes be to God, it was partlye redressed in the kinges dayes that dead is, aud much more now. God graunt good wil, and power to goo forward, if

ther be any such abhomination behind, y^t it may vtterly be roted vp. O how happy are we, that it hath plesed almigh ty God to vouchsafe, that his sonne shuld sweat bloud for the redeming of our synnes, and again how vnhappy are we, if we wil not take it thankfully, that was redemed so painfully. Alas what hard hartes haue we. Our sauioure Christ neuer synned, and yet sweat he blud for our sinnes we will not once water our eyes wyth a few tears. What an horrible thing is sinne? that no other thinge would re∣medy* 1.589 and pay the raunsome for it, but only the bloude of our sauiour Christ. There was nothing to pacifye the fa∣thers wrath against man, but such an agony as he suffred al the passion of al the martyrs that euer were, all the sa∣crifices of Patriarkes that euer were, al the good workes that euer were done, were not able to remedy oure synne, to make satisfaction for our sinnes, nor any thing besides,* 1.590 but this extreme passion and bloud sheddinge of our most merciful sauiour Christ.

But to draw toward an end, what became of this thre fold prayer, at the length, it pleased God to hear his sōnes prayer, and sent him an angell to corroborate, to streng∣then, to comfort him. Christ nead no angels help if he had listed to case him self with his deitye. He was the sonne of* 1.591 God, what then? for so much as he was man, he receyued comfort at the aungels hand, as it accordes to our infirmi∣ty. His obedience, his continuance and sufferinge, so plea∣sed the father of heauen, that for his sonnes sake, be he ne∣uer so great a sinner, leauing his sinne, and repentinge for the same, he wil owe him such fauoure, as thoughe he had* 1.592 neuer committed any sinne.

The father of heauen wil not suffer him to be tempted wyth this great horror of death and hel to the vttermost, and aboue that he is able to bear. Loke for it my frendes, by him and through him, he shalbe able to ouercome it, let vs do as oure sauioure Christ did, and we shal haue helpe* 1.593 from aboue, we shal haue angels help, if we truste in hym, heauen and earth shall geue vp, rather then we shall lacke helpe: he sayeth he is. Adiutor in necessitatibus, an healper in

tyme of nead. When the angell had comforted him, and when this hor∣ror of death was gon, he was so strong, that he offred hym self to Iudas, and sayd, I am he. To make an end, I praye you take paynes, it is a daye of penaunce (as we vse to say) geue me leue to make you wery this day. The Iewes had him to 〈◊〉〈◊〉 and Annas, and there they whipte him, & * 1.594 bet him, they set a crowne of sharpe thorne vpon hys head, and nailed him to a tree, yet all this was not so bitter, as thys horror of death, and this agony, that he suffred in the garden, in suche a degree as is due to all the synnes of the world, and not to one mannes synnes. Well, this passyon is our remeadye, it is the satisfaction for oure synnes. Hys soule descended to hel for a time. Here is much a doo, these new vpstarting spirites, say Christe neuer descended into hel, neyther body nor soule. In 〈◊〉〈◊〉 they wil aske, was he there, what did he there? what if we cannot tel what he did* 1.595 there? The Crede goth no further, but sayth, he descended thither, what is, that to vs if we cannot tell seing we were taught no further. Paul was taken vp into the thirde hea∣uen, aske likewise what he sawe, when he was caryed thy∣ther, you shal not finde in scripture what he sawe or what he did there, shal we not therfore beleue that he was ther. These arrogant spirites, spirites of vaine glorye, because they knowe not by any expresse scripture, the order of hys* 1.596 doinges in hel, they will not beleue that euer he descended into hell. In dede thys article hath not so full scripture, so manye places and testimonies of scriptures as other haue, yet it hathe inough, it hath ii. or iii. textes, and if it had but one, one texte of scripture, is of as good and lawful autho∣ritye as a 〈◊〉〈◊〉. and of as certayne truth. It is not to be way∣ed by the multitude of textes.

I beleue as certainlye and verelye that thys realme of Englande hathe as good authoritye to heare Gods word, as anye natyon in all the worlde, it maye be gathered by two textes, one of them is thys. Ite in vniuersum mundum, & predicate euangeliū omni creature. Go into the whole world, & preach y^t gospel to al creatures. Again, Deus vult omnes hoīs

saluos fieri. God wyll haue all men to be saued, he exceptes not the English men here, nor yet expresly nameth them, and yet I am as sure, that thys Realme of Englande, by this gathering, is allowed to hear Gods word, as though Christ had sayed a thousand times, go preach to Englysh men. I wyl that English men be saued. Because this arti cle of his descending into hel, cannot be gathered so direct ly, so necessarily, so formally they do vtterly deny it. This article hath scriptures two or thre inough for quiet minds as for curiouse braines, nothinge can content them. Thys* 1.597 the deuils sturring vp of suche spirites of sedityon, is an e∣uident argumente, that the lighte is come forthe, for hys word is a brode, when the deuil rusheth, when he roreth, when he stirreth vp such busy spirites, to sclaunder it. My* 1.598 entente is not to entreate of this matter at this time. I trust the people wil not be caryed awaye with these newe arrogant spirites, I dout not, but good preachers will la∣bour against them. But now I wil say a word, and herein I protest first of al not arrogantly to determin, and define it, I wil contend wyth no man for it, I wil not haue it be preiudice to any body, but I offer it vnto you to consider & way it. There be some great clarkes that take my parte. and I perceiue not what euill canne come of it, in sayinge,* 1.599 that our sauiour Christ did not only, in soule descend into hel, but also that he suffered in hel such paines, as the dam ned spirites did suffer there. Surelye, I beleue verelye for my part, that he suffered the pains of hel proporcionably, as it correspondes and answers to the whole synne of the world. He wold not suffer only bodelye in the garden, and* 1.600 vpon the crosse, but also in hys soul, when it was from the body, which was a paine due for our sinne. Some wryte so and I canne beleue it that he suffered in the verye place, and I cannot tell what it is, cal it what ye wil, euen in the skalding house, in the vgsomnesse of the place, in the pre∣sence of the place, such pain as our capacity can not attain vnto, it is somwhat declared vnto vs, when we vtter it by these effectes, by fyre, by gnashynge of teth, by the worme that gnaweth on the conscience. What so euer the pain is, it is a great pain that he suffered for vs.

I see no inconuenience to saye, that Christ suffered in soule in hell. I singularly commende the exceding great charitie of christ, that for our sakes would suffer in hel in his soule. It settes oute the vnspeakeable hatred that God hathe to sinne. I perceyue not that it doth derogate any thing from the dignitie of Christes death, as in the garden, whē he suf∣fered, it derogates nothing from that he suffred on the cros* 1.601 Scripture speaketh on this fashion: Qui credit in me, habet vi tam aeternam. He that beleueth in me, hath life euerlasting. Here he settes furth fayth as the cause of our 〈◊〉〈◊〉, in other places as high commendation is geuen to works, and yet, are the workes any derogation from that digni∣tie of faythe? No. And againe scripture sayeth: Traditus est propter peccata nostra et exuscitatus propter iustificationem, &c. It attributeth here oure iustification to his resurrection, & doth this derogate any thing from his death? not a whyt. It is whole Christe. What with his natiuitie, what with* 1.602 his circumcisiō, what with his incarnation, and the whole proces of hys lyfe, with his preaching, what with his ascen ding, descending, what with his deathe, it is all Christ that worketh our saluatiō. He sitteth on y^t right hand of y^t father, & al for vs. All this is the work of oure saluatiō. I would be as lothe, to derogate any thing frō Christes death, as y^t best of you all. How vnestimably are we bound 〈◊〉〈◊〉 him? what thāks ought we to geue him for it? We must haue this cō∣tinually in remembraunce. Propter te morti tradimur tota die. For the, we are in diyng continually. The life of a christen man is nothing but a readines to dye, and a remembraūce of deathe. If this that I haue spoken of Christes sufferyng in the gardeine, and in hell, derogate any thing from Chri∣stes death and passion, awaye with it, beleue me not in this if it doo not, it commendes and settes fourth very well vn∣to vs, the perfection of the satisfaction that Christe made for vs, and the worke of redemption, not onely before wit∣nes in this worlde, but in hell in that vgsome-place, where, whether he suffered, or wrastled with the spirites, or com∣forted Abraham, Isaac, & Iacob I will not desier to know. If ye like not that whiche I haue spoken of his sufferyng, let it goo, I will not stryue in it, I will be preiudice to no

body, wey it as ye list, I doo but offer it you to consider? It is like his soule did somwhat the thre dayes that his bodye lay in the graue. To say he suffered in hel for vs, derogats nothing from his death. For all thinges that Christ did be∣fore* 1.603 his suffering on the crosse, and after, doo worke oure saluation, Yf he had not bene incarnate, he had notdied, he was beneficiall to vs with althinges he did. Christen peo∣ple should haue his suffering for them in remembraunce. Let your gardaynes monish you, your pleasaunt gardains what Christ suffred for you in the Gardaine, and what com moditie you haue by his sufferyng. It is his will ye should so doo, he would be had in remembraunce. 〈◊〉〈◊〉 youre plea∣sures with the remembraunce of his bitter passion. The whole passion is satisfaction for oure sinnes, and not the bare death, considering it so nakedly by it selfe. The 〈◊〉〈◊〉 of speaking of scripture, is to be considered. It attributeth oure saluation, nowe to one thinge, nowe to a nother that Christ did, where in dede it pertayned to all. Oure Saui∣our* 1.604 Christ hath left behind him, a remembraunce of his pas ssion, the blessed communion, the celebration of the Lordes supper: a lack it hath ben long abused, as the sacrifices wer before, in the olde law. The Patriarks vsed sacrifice, in the fayth of the seade of the woman, whiche should breake the serpents head. The Patriarks sacrificed on hope, and after warde the worke was estemed. There comes other after, and they consider not the faythe of Abraham, and the patri∣arkes, but doo their sacrifice according to their owne imagi nacion, euen so came it to pas with our blessed communiō.

In the primatiue church, in places, when their friendes* 1.605 were dead, they vsed to come together to the holy commu∣nion. What? to remedye them that were dead? No, no. A strawe, it was not instituted for no such purpose. But then they would call to remembraunce goddes goodnes, and his passion that he suffered for vs, wherein they cōforted much their faith. Other came afterwarde and settes vp all these kindes of massyng, all these kindes of iniquitie.

What an abhomination is 〈◊〉〈◊〉 the foulest that euer was, to* 1.606 atribute to mans work our saluatiō. God be thanked that we haue this blessed communion set forth so now, that we

maye comfort, encrease, and fortify our fayth at that bles∣sed celebration. If he be giltie of the bodye of Christe, that takes it vnworthely, he fetcheth great comforte at it, that eates it worthely: He doth eate it wortely, that doth eate it in fayth. In fayth? in what fayth? not long a go agreat mā,* 1.607 said in an audience. They babble much of faythe, I will go lye with my, whore all night, and haue as good a fayth, as the best of them all. I thinke he neuer knew other, but the whoremongers fayth. It is no suche fayth that will serue. It is no 〈◊〉〈◊〉 Iudges, or iustices faythe, no rentraisers fayth, no whoremongers fayth, no leas mongers fayth, nor no seller of benefices fayeth, but the fayth 〈◊〉〈◊〉 the passion: of* 1.608 oure Sauiour Christe. We must beleue that our Sauiour Christ hath taken vs againe to his fauour, that 〈◊〉〈◊〉 hath de∣lyuered vs his owne body and bloud, to plead with the de∣uil, and by merite of his owne passion, of his owne mere liberalitie. This is the faythe I tell you, that we must come to the communion with, and not the whore mongers faith Loke where remission of sin is, there is ackowleding of sin also. Fayth is a noble dutches, she hath euer her gentlemā* 1.609 vsher going before her, the confessing of sinnes, she hathe a trayne after her, the frutes of good workes, the walkyng in the commaundementes of God. He that beleueth, wyll not be idle, he will walke he will doo his busines, haue euer the gentelman vssher with you. So if ye will trye fayth, re∣member this rule, consider whether the trayne be way∣ting vpon 〈◊〉〈◊〉. If you haue another fayth thē this, a whore* 1.610 mongers fayth, you are lyke to go to the Scalding house, and there you shal haue two dishes, weping and gnashing of teeth, much good doo it you, you see your fare. If ye wyll beleue and acknowledge your sinnes, you shal come to the blessed communion of the bitter passion of Christ, worthely and so attayne to euerlasting life to the whiche the father of heauen brynge you and me.

Amen.

¶ The ende of the seuen Sermons, that M. Latimer Preached before King 〈◊〉〈◊〉.

Notes

• * 1.1

  Rom. xv. 〈◊〉〈◊〉
• * 1.2

  Gen. i 〈◊〉〈◊〉. 〈◊〉〈◊〉 xvii 〈◊〉〈◊〉
• * 1.3

  Deut. iiii. 〈◊〉〈◊〉
• * 1.4

  Esay. xxvi. 〈◊〉〈◊〉
• * 1.5

  〈◊〉〈◊〉. viii. c
• * 1.6

  Daniel. vii. c
• * 1.7

  We ought to o∣bey, god, to be∣leue his word, & to folow it.
• * 1.8

  This world 〈◊〉〈◊〉 led with two swordes.
• * 1.9

  The temporall sword.
• * 1.10

  The spirituall sword.
• * 1.11

  Math. xxii.
• * 1.12

  The king may correct the 〈◊〉〈◊〉 cher.
• * 1.13

  〈◊〉〈◊〉 the prea cher maye cor∣rect the kinge.
• * 1.14

  Math. xxiii. a.
• * 1.15

  〈◊〉〈◊〉. 〈◊〉〈◊〉. iii. a.
• * 1.16

  〈◊〉〈◊〉. Pet. i. a.
• * 1.17

  Exod. v. vi. vii. &c.
• * 1.18

  iii. Reg. xxii.
• * 1.19

  King Pharao punished.
• * 1.20

  Exod. xiiii.
• * 1.21

  Ahab.
• * 1.22

  iii. Reg. xxi.
• * 1.23

  iii. Reg. xiiii.
• * 1.24

  The preacher must haue god before his eies.
• * 1.25

  Euel prechers are to be refu∣sed.
• * 1.26

  Math. vii. g
• * 1.27

  Luke. 〈◊〉〈◊〉. 〈◊〉〈◊〉
• * 1.28

  In gods boke is matter for all estates.
• * 1.29

  A preacher must haue res pect to his au dience
• * 1.30

  Deut. xvii.
• * 1.31

  Thinges tou∣ched most chief ly in the hole sermon.
• * 1.32

  〈◊〉〈◊〉. xvii. 〈◊〉〈◊〉.
• * 1.33

  A notable 〈◊〉〈◊〉.
• * 1.34

  A common 〈◊〉〈◊〉 ing:
• * 1.35

  Reg. xix.
• * 1.36

  1. Reg. xxiiii.
• * 1.37

  Red the 〈◊〉〈◊〉 they be verye pleasaunt and profitable.
• * 1.38

  Psal. cxix.
• * 1.39

  Gods word is our lyght.
• * 1.40

  Dauid did walke ordi∣natly.
• * 1.41

  i. Reg. xxvi. b
• * 1.42

  Phantasticall braynes are re∣proued inordi∣natly,
• * 1.43

  〈◊〉〈◊〉. Reg. viii.
• * 1.44

  God calleth his ministers by di∣uers names.
• * 1.45

  King Edward the vii. is our naturall kyng and a most pre∣cious treasure.
• * 1.46

  Let vs pray for hys lyfe.
• * 1.47

  A straunger would rout out all godlynes & plant again all hipocrisy.
• * 1.48

  They that 〈◊〉〈◊〉 God or the kyng will a∣mend their sin∣full lyuing.
• * 1.49

  〈◊〉〈◊〉.
• * 1.50

  The Pope hath long raig∣ned.
• * 1.51

  God hath sent vs a deliuerer.
• * 1.52

  Let vs nomore seke to serue a straunger.
• * 1.53

  Let vs pray for our kyng.
• * 1.54

  Gal. v. a.
• * 1.55

  The second part of his ser∣mon.
• * 1.56

  Psalm. 〈◊〉〈◊〉.
• * 1.57

  God is graund master in the kinges house.
• * 1.58

  An aunswer de claring the true honour of a king
• * 1.59

  He describeth the dishonors of a king playnly and most truly.
• * 1.60

  god requireth a good hert.
• * 1.61

  The. iii. parte of his sermen.
• * 1.62

  Kinges of the Jew̄es had a dispensation to haue mo wiues then one.
• * 1.63

  One wife is hard to be wel ruled.
• * 1.64

  A godly womā 〈◊〉〈◊〉 to be chosē.
• * 1.65

  Loue which is godly is to be preferred a boue all earth ly thinges in mariage.
• * 1.66

  A notable say ing.
• * 1.67

  Prouer. xvi.
• * 1.68

  Policye if it be not of god brin∣geth death.
• * 1.69

  A notable histo ry of a French kyng.
• * 1.70

  The good coun cell of by byshops
• * 1.71

  Note.
• * 1.72

  The kinge fea∣ring God auoy∣ded euyil.
• * 1.73

  Deut. xii. a
• * 1.74

  The iii. part of thesermon.
• * 1.75

  A kynge may haue muche for his expenses are great.
• * 1.76

  Note whan the kynge hathe to much of his cō∣mens.
• * 1.77

  Who shal see this to much. None that be seruants to the kyng.
• * 1.78

  Corporall eyes cannot se to much.
• * 1.79

  Spiritual eyes are to be hadde faith & charity.
• * 1.80

  Chrisostomes saying.
• * 1.81

  The vnderstan¦dynge of it.
• * 1.82

  I fGod wil not graunt to much vnto a kinge much lesse vnto the subiect.
• * 1.83

  Who is not fauty in takinge to much learne.
• * 1.84

  Phisitions.
• * 1.85

  Lawyers
• * 1.86

  Marchaunts.
• * 1.87

  Landlordes
• * 1.88

  Rent raysers
• * 1.89

  steplordes.
• * 1.90

  Unnatural Lordes.
• * 1.91

  Of this to mu∣che commeth al dearth and scar¦citye.
• * 1.92

  Note the coue∣tous men.
• * 1.93

  Thys to much is not for the kynges honour
• * 1.94

  A descriptyon of the kynges honoure.
• * 1.95

  First in true re¦ligyon.
• * 1.96

  Secōdly a wel thy cominaltye.
• * 1.97

  Thirdlye the kynges honour standeth in the multytude of people.
• * 1.98

  This to muche wil make 〈◊〉〈◊〉 ry slauerye, and the shauery 〈◊◊〉〈◊◊〉.
• * 1.99

  Clergy had to much, but 〈◊〉〈◊〉 to lytle.
• * 1.100

  An example of the clergy.
• * 1.101

  An example of the yomanry.
• * 1.102

  No preachyng can helpe 〈◊〉〈◊〉 euell.
• * 1.103

  manye statutes but 〈◊◊〉〈◊◊〉.
• * 1.104

  The 〈◊〉〈◊〉 is authoure of to much.
• * 1.105

  To decaye of learnynge and purity of lyfe.
• * 1.106

  Saluatyon re∣steth in them. Yomens 〈◊〉〈◊〉 be teachers of God.
• * 1.107

  A notable thing
• * 1.108

  Surueyers be handmakers.
• * 1.109

  The crye of the poore.
• * 1.110

  The reward of wicked men.
• * 1.111

  The blesse of the godly.
• * 1.112

  In gods booke is 〈◊◊〉〈◊◊〉 tryne for al e∣states.
• * 1.113

  Deut. xvii
• * 1.114

  The 〈◊〉〈◊〉 Iewes & oure Englysh men compared toge∣ther.
• * 1.115

  〈◊〉〈◊〉 Englyshe 〈◊〉〈◊〉, 〈◊〉〈◊〉 called an old said saw.
• * 1.116

  iii. of the kings the fyrst chap.
• * 1.117

  〈◊〉〈◊〉 iii. of kyngs the first
• * 1.118

  Ioab captain generall of 〈◊〉〈◊〉 army.
• * 1.119

  Bethsabesueth to Dauid for Salomon.
• * 1.120

  The ioie of the people for their new king.
• * 1.121

  God is against 〈◊〉〈◊〉 autho∣ritie and in or∣dinate doings.
• * 1.122

  Salamon is mercyfull.
• * 1.123

  〈◊〉〈◊〉 tryeth traitours from the trusty.
• * 1.124

  Note of what force education is.
• * 1.125

  Adonias schrinks in the wetyng & pro∣ueth nought in the wearing.
• * 1.126

  Adoniasa liar.
• * 1.127

  When promi∣ses may not be performed.
• * 1.128

  Adonias put to death.
• * 1.129

  〈◊〉〈◊〉. King. ii.
• * 1.130

  Abiathar depo∣sed and made 〈◊〉〈◊〉 quondam.
• * 1.131

  iii. King. ii
• * 1.132

  〈◊〉〈◊〉 was but vii. yeares old when he was made kyng.
• * 1.133

  iiii. King. xii.
• * 1.134

  Iosias was viii.
• * 1.135

  iiii. king. xxii.
• * 1.136

  kings, though they be chil∣dren yet they are, kinges.
• * 1.137

  The kinges honourable 〈◊〉〈◊〉 cell 〈◊〉〈◊〉 commended.
• * 1.138

  The comune saying of the Popish hope dayes.
• * 1.139

  English men worse then the Iewes.
• * 1.140

  A trewe and and harty re∣port of M. La 〈◊〉〈◊〉 by the kinges 〈◊〉〈◊〉.
• * 1.141

  The history of a bishop of Winchester in king Henrythe vi. tyme.
• * 1.142

  The good duke Humfrey.
• * 1.143

  Atyburne tip∣pet would a be∣com him better.
• * 1.144

  〈◊〉〈◊〉 Hum∣frey smothered.
• * 1.145

  The office of a king newly chosen.
• * 1.146

  Flattering clawbackers.
• * 1.147

  A kings pastime
• * 1.148

  The king must write the booke of Deutero. him selfe.
• * 1.149

  Deut. xviii.
• * 1.150

  Gods booke hath, ben preser ued hitherto by a wonderful mi racle.
• * 1.151

  Mark a 〈◊〉〈◊〉 Prelate.
• * 1.152

  S. Paules termes oughte to be folowed.
• * 1.153

  A bishop that asked whether the people mi∣ght not be or∣dred withoutè scriptures.
• * 1.154

  The byblemust not be forgottē in tyme of pro∣gresse and 〈◊〉〈◊〉.
• * 1.155

  How homely they handle the the godlye Ho∣mylies.
• * 1.156

  A request to the kinges grace.
• * 1.157

  Negligent bi∣shops.
• * 1.158

  Hangers of the courte.
• * 1.159

  Learned lay∣men to furnish the 〈◊〉〈◊〉 of bishops.
• * 1.160

  The clargy is lyke to bee brought into slauery.
• * 1.161

  The 〈◊〉〈◊〉 ly and his. 〈◊〉〈◊〉 steppes.
• * 1.162

  The feare is 〈◊〉〈◊〉 for it is 〈◊〉〈◊〉 all 〈◊〉〈◊〉.
• * 1.163

  Now bishops of old a bbots.
• * 1.164

  Wordly poliey feareth not god
• * 1.165

  Smel feastes or flatterers.
• * 1.166

  Mharao Exod vii. viii.
• * 1.167

  〈◊〉〈◊〉. iii. king. xii.
• * 1.168

  Such an aun∣swere woulde cut his combe.
• * 1.169

  A charme to chase away claubackes.
• * 1.170

  iii. of king. iii.
• * 1.171

  ii. of Chroni∣cles. i. b
• * 1.172

  Salomon is a president of pra yer for kinges.
• * 1.173

  Salomon as∣keth wisdome.
• * 1.174

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.175

  God 〈◊〉〈◊〉 occasyon to vse hys gyftes.
• * 1.176

  iii. of kynge iii.
• * 1.177

  The complaint of two 〈◊〉〈◊〉 to 〈◊〉〈◊〉.
• * 1.178

  Wisdome cau∣seth a kynge to be fcared.
• * 1.179

  A 〈◊〉〈◊〉 to the Lord Pro∣tectoure.
• * 1.180

  U ellet cotes and 〈◊〉〈◊〉 Maister Lati∣mer troubled wyth pore mens sutes.
• * 1.181

  The gentle wo mans cōplaint.
• * 1.182

  〈◊〉〈◊〉 are like Switche∣ners that serue wher they haue most mony.
• * 1.183

  〈◊〉〈◊〉, xviii.
• * 1.184

  Except before, except that is to say excepte it befor monye.
• * 1.185

  The poore wo∣man lyinge in the Flete.
• * 1.186

  A precher hath two offyces.
• * 1.187

  i. To teach true doctryne.
• * 1.188

  ii. To cōfute gainsayers and 〈◊〉〈◊〉 a∣gaynste the 〈◊〉〈◊〉.
• * 1.189

  Preachers ha∣ue euer hadd gainsayers. ex. vii. viii. ix. x
• * 1.190

  iii. king. xviii
• * 1.191

  Ma. xii. xv. xvi 〈◊〉〈◊〉. xxviii
• * 1.192

  Eusebius de 〈◊〉〈◊〉.
• * 1.193

  Hystoria eccle∣siastica.
• * 1.194

  Antonius Sa∣bellicus.
• * 1.195

  We were then at a peace with the deuyl, and at debate with God.
• * 1.196

  The deuill makes no dis∣sention in Tur kye.
• * 1.197

  No 〈◊〉〈◊〉 amongst the Jewes.
• * 1.198

  When the de∣uill bestirreth him and plaieth his parte.
• * 1.199

  Preachers are noted to be the cause of 〈◊〉〈◊〉.
• * 1.200

  〈◊〉〈◊〉. xvi. of Math. Mark. viii. Luke. ix.
• * 1.201

  There was ne uer so great 〈◊〉〈◊〉 as 〈◊〉〈◊〉 Christe prea∣ched.
• * 1.202

  ii. Timo. iii.
• * 1.203

  A preachers of fice is to be a∣mouth 〈◊〉〈◊〉.
• * 1.204

  The Epiloge, or reh ersall of the first sermon
• * 1.205

  The 〈◊〉〈◊〉 Scholemasters
• * 1.206

  The counsayll of Englande haue their con∣ding and wor∣thyprayse.
• * 1.207

  The people did not repine a∣gainst king To 〈◊〉〈◊〉 in his my∣norite.
• * 1.208

  What is a Princelike pa∣stime.
• * 1.209

  God is careful for a kinges house.
• * 1.210

  The king is in euery mannes mouth when it makes for 〈◊〉〈◊〉 purpose.
• * 1.211

  Mayn for shiftes and put offes.
• * 1.212

  A 〈◊〉〈◊〉 must not be proude.
• * 1.213

  iii. 〈◊〉〈◊〉 of pride in a king.
• * 1.214

  Kinges haue clawe backes 〈◊〉〈◊〉 docter picke mote and hys fellow.
• * 1.215

  Clawbackes counsell.
• * 1.216

  A king muste praye as well as rede.
• * 1.217

  Salomon pray co for wisdom;
• * 1.218

  Salomon hard the causes and complaintes of his people.
• * 1.219

  M. Latimers request to the Lordes for the abolishement of whordom.
• * 1.220

  〈◊〉〈◊〉 the Corin∣thians charged for one mans 〈◊〉〈◊〉.
• * 1.221

  More whordō in London thē euer there was on the banke.
• * 1.222

  Of one that re ported M. 〈◊〉〈◊〉 to be 〈◊〉〈◊〉 fellow.
• * 1.223

  Christ was no ted for a sebici∣ous stirrer of the people.
• * 1.224

  How M. La∣timer was ac∣cused to kinge Henry the. viii,
• * 1.225

  His 〈◊〉〈◊〉 to the kyng.
• * 1.226

  A preacher must haue res∣pect to the place and to the per∣sons.
• * 1.227

  M. Latimer was euer voyd of sedicion.
• * 1.228

  Of the newe shylling.
• * 1.229

  M. Latimer noted of a syng 〈◊〉〈◊〉.
• * 1.230

  A 〈◊〉〈◊〉 call exposition.
• * 1.231

  The bishops 〈◊〉〈◊〉 led the people ignoraunt and they were the cause of it them selues.
• * 1.232

  M. Latimer hath gotten E∣say the prophet to be his compa nion.
• * 1.233

  Marke well his termes.
• * 1.234

  Esai medled with the coyne of the minte.
• * 1.235

  Two causes why money in. Esaies time was more 〈◊〉〈◊〉 and worse.
• * 1.236

  Esay 〈◊〉〈◊〉 with vintners.
• * 1.237

  M. Latimer was sumthing 〈◊〉〈◊〉, whē he 〈◊〉〈◊〉 a masse sayer.
• * 1.238

  Esay spoke of one vice but he 〈◊〉〈◊〉 it of mo.
• * 1.239

  Cloth makers are become po∣ticaries.
• * 1.240

  A prety kinde of multiplying.
• * 1.241

  Floke pow∣ther.
• * 1.242

  These 〈◊〉〈◊〉 and 〈◊〉〈◊〉 are theft.
• * 1.243

  Esay calleth the magistrates 〈◊〉〈◊〉 and 〈◊〉〈◊〉 of theues.
• * 1.244

  There are two kynde of the∣uynges. Bribe ry is a kynd of theuynge.
• * 1.245

  Bribes haue gotten a new name.
• * 1.246

  We are worse then the 〈◊〉〈◊〉 ked Iewes.
• * 1.247

  So it 〈◊〉〈◊〉 by a galled horse.
• * 1.248

  Giffe gaffe was a good fellow.
• * 1.249

  A good fellowe was bydden to breakfaste to a pudding.
• * 1.250

  They folow bribes as faste, as the fellowe did the poding.
• * 1.251

  A gentleman which said that he & hys 〈◊〉〈◊〉 had full absolu∣tion at Paules crosse.
• * 1.252

  The prechers wordes in hys absolution. Mule.
• * 1.253

  The misrepor∣ter of M. 〈◊〉〈◊〉 mer, is 〈◊〉〈◊〉 wise, but in godly matters as blinde as a betel.
• * 1.254

  A charitable wish.
• * 1.255

  Tender & dain tye eared mē of these days, had rather cōmit xx faults, thē hear tel of one
• * 1.256

  Poore mennes sonnes for the most part haue cuer traueled a bout the 〈◊〉〈◊〉 for the of gods worde.
• * 1.257

  〈◊〉〈◊〉. Alasco-
• * 1.258

  It is honora∣ble for the king to be beneficyal toward the 〈◊〉〈◊〉 ned.
• * 1.259

  〈◊〉〈◊〉 mar∣tir, and Ber∣nardin 〈◊〉〈◊〉
• * 1.260

  The parable of 〈◊〉〈◊〉 wyck. d iudg
• * 1.261

  Some as payn ful magistrates in England as cuer was.
• * 1.262

  A good 〈◊〉〈◊〉 for suche as are magistrats but noue of the best
• * 1.263

  How and 〈◊〉〈◊〉 what meanes 〈◊〉〈◊〉 shoulde re∣sorte to god in 〈◊〉〈◊〉.
• * 1.264

  The order of our 〈◊〉〈◊〉 and asking.
• * 1.265

  What God 〈◊〉〈◊〉 heare of vs and wherin he 〈◊〉〈◊〉.
• * 1.266

  Moyses vsed prayer as an in 〈◊〉〈◊〉 in 〈◊〉〈◊〉 uersity.
• * 1.267

  Exod. xiiii.
• * 1.268

  〈◊〉〈◊〉 was in anguish and 〈◊◊〉〈◊◊〉 and pra∣yed.
• * 1.269

  For A chans 〈◊◊〉〈◊◊〉 many a thou∣sand punished. Iosue. vii
• * 1.270

  Iosue put 〈◊〉〈◊〉 to death.
• * 1.271

  〈◊〉〈◊〉 vii.
• * 1.272

  〈◊〉〈◊〉. xx.
• * 1.273

  Many begin to praye, 〈◊◊〉〈◊◊〉 and continue in prayer.
• * 1.274

  Cast away sin, and then pray.
• * 1.275

  A notable 〈◊〉〈◊〉 for 〈◊〉〈◊〉 whych 〈◊〉〈◊〉.
• * 1.276

  The common maner of a wic ked iudge.
• * 1.277

  Whether 〈◊〉〈◊〉 stian people may seke to be auenged
• * 1.278

  Actes. xxii
• * 1.279

  Math. xxvi.
• * 1.280

  The maner of 〈◊◊〉〈◊◊〉 now a daies 〈◊◊◊◊〉〈◊◊◊◊〉 agaynst the rych.
• * 1.281

  How God 〈◊〉〈◊〉 dreth and re∣gardes the 〈◊〉〈◊〉 of the wy dow & the pore
• * 1.282

  Cambises.
• * 1.283

  An olde soth say, but though the saying be none of the ne∣west I fear me yet it is one of the truest.
• * 1.284

  The bribing iudge was fla∣yed quick.
• * 1.285

  A men, or els I 〈◊〉〈◊〉 god we may haue such incorruptible iudges which wil not deserue it.
• * 1.286

  God hath two visitations.
• * 1.287

  Noe preached gods word an. C, yeares
• * 1.288

  Gene. xix.
• * 1.289

  Exod. vii.
• * 1.290

  Germany made a mingle 〈◊〉〈◊〉, of their 〈◊〉〈◊〉
• * 1.291

  〈◊〉〈◊〉 cloked vnder a coloure of 〈◊〉〈◊〉.
• * 1.292

  Godly 〈◊◊〉〈◊◊〉.
• * 1.293

  Let vs learne our duty to∣ward the king the lawes and ordinaunces of the realme.
• * 1.294

  Psalme. 〈◊〉〈◊〉.
• * 1.295

  〈◊◊〉〈◊◊〉 is knowē
• * 1.296

  What he sawe and hard once at 〈◊〉〈◊〉.
• * 1.297

  Note this ye wicked that wil not 〈◊◊〉〈◊◊〉 faultes.
• * 1.298

  Why Christe vsed the exam∣ple of a wicked Judge.
• * 1.299

  A 〈◊◊〉〈◊◊〉 of 〈◊〉〈◊〉 touched and spo ken of, in hys third sermon.
• * 1.300

  He meaneth that A 〈◊〉〈◊〉. for thys 〈◊〉〈◊〉 one of theyr 〈◊〉〈◊〉 and 〈◊◊〉〈◊◊〉.
• * 1.301

  Howe busy the 〈◊〉〈◊〉 to 〈◊◊〉〈◊◊〉 the worde and sclaunder the Gospell.
• * 1.302

  The 〈◊〉〈◊〉 busy 〈◊〉〈◊〉, 〈◊〉〈◊〉 an 〈◊〉〈◊〉 ar∣gument that this doctryne is true.
• * 1.303

  〈◊〉〈◊〉 Timoth. 〈◊〉〈◊〉
• * 1.304

  Kinges and ru lars must wake and not winke, and leaue 〈◊〉〈◊〉 thorow their 〈◊〉〈◊〉.
• * 1.305

  A dignitie with a charge.
• * 1.306

  〈◊〉〈◊〉. Timoth. v
• * 1.307

  To rule well what that is.
• * 1.308

  What is 〈◊〉〈◊〉 honour.
• * 1.309

  The mery monke of Cam bridge.
• * 1.310

  Where the 〈◊〉〈◊〉 cher doth not his duty, there the order is not honorable, but horrible.
• * 1.311

  The entente of vnpreaching 〈◊〉〈◊〉.
• * 1.312

  In arguments of congruence Marh. v.
• * 1.313

  〈◊〉〈◊〉 bishop an∣grie with M. Latimer.
• * 1.314

  〈◊〉〈◊〉 bishops answere to his chaplayn.
• * 1.315

  Preachers are Gods instru∣ments.
• * 1.316

  〈◊◊〉〈◊◊〉 of Christes doc 〈◊〉〈◊〉 fell in vn∣fruitful 〈◊〉〈◊〉.
• * 1.317

  Justice must be mi 〈◊◊〉〈◊◊〉 delaies.
• * 1.318

  What mo ued the wic ked Judge, to hear the complainte of 〈◊〉〈◊〉 widow
• * 1.319

  All Judges haue not 〈◊◊〉〈◊◊〉 dutye at al tymes.
• * 1.320

  What Sa∣lomon dyd 〈◊〉〈◊〉 in hys tyme in 〈◊〉〈◊〉 ges.
• * 1.321

  Judges sat in 〈◊〉〈◊〉 gates of the 〈◊〉〈◊〉 in the hye 〈◊〉〈◊〉
• * 1.322

  Bribes and bribers.
• * 1.323

  The teares of the oppre ssed, cry for 〈◊〉〈◊〉 to God.
• * 1.324

  And aduer∣tisment to our Judges
• * 1.325

  The wyd∣dowes wea 〈◊〉〈◊〉.
• * 1.326

  〈◊◊◊〉〈◊◊◊〉 in 〈◊〉〈◊〉 trust in his Jud∣ges, 〈◊〉〈◊〉 he 〈◊〉〈◊〉 olde hym selfe.
• * 1.327

  〈◊〉〈◊〉 was a by walker.
• * 1.328

  Judges are honorable, necessary, & Gods ordi∣naunces 〈◊◊〉〈◊◊〉 their offices
• * 1.329

  The craft of the 〈◊〉〈◊〉
• * 1.330

  A notable and bold 〈◊〉〈◊〉 ing of 〈◊◊〉〈◊◊〉.
• * 1.331

  Math. 4.
• * 1.332

  Unpreach∣ing prelats are 〈◊〉〈◊〉 the diuel 〈◊〉〈◊〉 hel & brybynge Iudges are wyth them for cōpany. He turneth to hys for∣mer mater
• * 1.333

  Why the Iudge was forced then to confesse hys fautes.
• * 1.334

  Ieremy de scribed the hart of mā. Ieremi. 17.
• * 1.335

  Paule durst not iustifye him selfe.
• * 1.336

  The truth gets hatred
• * 1.337

  The Ana∣baptistes howe they tooke theyr death.
• * 1.338

  The Dona tistes & how they dyed.
• * 1.339

  Iudge not them in au∣thority 〈◊〉〈◊〉.
• * 1.340

  Charyty is the cog∣nysaunce & badge of a Christen man.
• * 1.341

  What the Lord Dar∣sy sayd to maister La timer in y^t Tower.
• * 1.342

  The com∣mune cast of al tray∣tours.
• * 1.343

  The office and duty of subiectes. A thing y^t hapned at Oxford.
• * 1.344

  A Priest robbed of a greate sum of mony.
• * 1.345

  It is hard to Iudge a mans hart
• * 1.346

  the bishops besturred them so thē that som of thē wer ne∣uer diligēt, synce.
• * 1.347

  The whore y^t cōmitted robbery.
• * 1.348

  M. Lati∣mer exhor∣teth y^t kin∣ges grace, y^t learned mē might be a∣pointed to such as shal suffer & are conuict per∣sons.
• * 1.349

  Lots wyfe is our exam ple to con∣tent our sel ues wyth our state.
• * 1.350

  The 〈◊〉〈◊〉 drowned, 〈◊〉〈◊〉 & Go morbrent.
• * 1.351

  To what end the pa∣cable of the 〈◊〉〈◊〉 Judge ten∣deth.
• * 1.352

  To whom in distresse & oppression we shal re∣sorte.
• * 1.353

  An argu∣ment from the lesse to the more.
• * 1.354

  We haue a cōmaunde∣ment to re∣sort to God
• * 1.355

  Why God would 〈◊〉〈◊〉 vs to be 〈◊〉〈◊〉 gent & ear∣nest in prai∣er.
• * 1.356

  Why 〈◊〉〈◊〉 prayer is 〈◊〉〈◊〉 ceptable to God.
• * 1.357

  One soluci∣on for al.
• * 1.358

  Fayth is al∣together.
• * 1.359

  Fayth is a 〈◊〉〈◊〉 state 〈◊〉〈◊〉 a dutches
• * 1.360

  Knowlege of syn is gē∣tlemā vsher to Ladye Fayth.
• * 1.361

  Lady Faith is no 〈◊〉〈◊〉.
• * 1.362

  What ea∣tyng & drin∣king is alo∣wed, & what is discom∣mended.
• * 1.363

  What kind of marying is reproued worthely. Stealing of wards, nay rather of landes.
• * 1.364

  An other kinde of ma riage.
• * 1.365

  The inueg∣lers of mēs daughters are noted. The parēts which fore∣se their chil∣dren to mar ry whō thei loue not.
• * 1.366

  A daye wyl 〈◊〉〈◊〉 shal 〈◊〉〈◊〉 for al.
• * 1.367

  〈◊〉〈◊〉 bles∣sednes com meth of 〈◊〉〈◊〉 kepyng.
• * 1.368

  Let vp 〈◊◊◊〉〈◊◊◊〉.
• * 1.369

  The argu∣ment of the 〈◊〉〈◊〉 iud∣ge shoulde induce vs to prayer.
• * 1.370

  What may be wrought by prayer.
• * 1.371

  What ma∣keth oure prayers ac∣ceptable to God.
• * 1.372

  Our praier pleseth god for christes sake.
• * 1.373

  Faith is al.
• * 1.374

  〈◊〉〈◊〉 of the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 world.
• * 1.375

  As muche wyckednes vsed in our tyme, as e∣uer was in the tyme of Noe.
• * 1.376

  Master La∣timer retur neth to hys former que stion, & to y^t dissolucion of the same Whether Gods peo∣ple may be gouerned by a kynge or no.
• * 1.377

  i. Reg. viif.
• * 1.378

  Dur pre∣ching must be accordig to y^t 〈◊〉〈◊〉 before whō we preach.
• * 1.379

  Rome is ca led of 〈◊〉〈◊〉 y^e pur∣ple whoore of Babilon
• * 1.380

  The scope or state of the booke, tendes to diswade y^t kyng from hys supre∣macy.
• * 1.381

  〈◊〉〈◊〉. Reg. 〈◊〉〈◊〉
• * 1.382

  Suche as vse vnlaw∣ful diuorce∣mentes.
• * 1.383

  〈◊〉〈◊〉 of ba ren made frutful, and mother to Samuel.
• * 1.384

  Samuel be yng aged chose to him two Suffra ganes, to as 〈◊〉〈◊〉 hym in 〈◊〉〈◊〉 office.
• * 1.385

  Why 〈◊〉〈◊〉 chose hys own. 2. sons rather then any other. Samuel tē dred y^t ease of his pēple A third lord President woulde doo wel.
• * 1.386

  What the impotent & old bishops should do.
• * 1.387

  Ther ar to many such 〈◊〉〈◊〉 feders.
• * 1.388

  〈◊〉〈◊〉.
• * 1.389

  M. 〈◊〉〈◊〉 would not haue By∣shops & pre∣lats Lorde presidentes The office of a presidēt shyp is a ci∣uil office.
• * 1.390

  The world wil corrupt and deceiue vs or we be ware.
• * 1.391

  The son is not alwaies bounde to walk in the Fathers wayes.
• * 1.392

  4. Reg. 18.
• * 1.393

  4. Reg. 22. and. 23.
• * 1.394

  He was but eyght years olde whe he beganne to 〈◊〉〈◊〉.
• * 1.395

  Wee are more styf∣necked mor rebellious & sturdier thē the Ielves. This is no rule to rec∣ken vpon.
• * 1.396

  Iosias was slayn in 〈◊〉〈◊〉 tail of Pha∣rao 〈◊〉〈◊〉 kinge of E∣gipt at Ma 〈◊〉〈◊〉.
• * 1.397

  4. Reg 〈◊〉〈◊〉.
• * 1.398

  Authority and office trieth what a man is.
• * 1.399

  This hath bene often tymes vere fied & sene in prechers before they wer Bysho pes 〈◊〉〈◊〉 bene ficed.
• * 1.400

  Doo as the moste doo & the fewest shal wōder at them.
• * 1.401

  The state of a Iudge is 〈◊〉〈◊〉-rous.
• * 1.402

  They call them 〈◊◊〉〈◊◊〉 but bryhes they are. The 〈◊〉〈◊〉 genealogy the 〈◊〉〈◊〉 of 〈◊〉〈◊〉.
• * 1.403

  Preaching Hearing Beleuyng & saluation.
• * 1.404

  The study of 〈◊〉〈◊〉 decayed in Cambrige.
• * 1.405

  Englysh 〈◊〉〈◊〉. A reaso∣nable 〈◊〉〈◊〉.
• * 1.406

  Where vp pon we may be stow our goods well and please God well.
• * 1.407

  They 〈◊〉〈◊〉 haue least neede 〈◊〉〈◊〉 most help.
• * 1.408

  The 〈◊〉〈◊〉 way down to the 〈◊〉〈◊〉 in hel.
• * 1.409

  A tiburn ti∣pit for bribe takers and peruerters of iudgmēt.
• * 1.410

  The wy∣dow that was inprisē There should be curates of prisons.
• * 1.411

  A holy day worke to vpsit the prisoners.
• * 1.412

  The wo∣man trur∣ned from papistry by the diligēt resort of y^t learned fre∣quenting the prison.
• * 1.413

  A rich mar chaunt cast into the Ca 〈◊◊〉〈◊◊〉
• * 1.414

  A Gentle∣man of a 〈◊〉〈◊〉 nose.
• * 1.415

  〈◊◊〉〈◊◊〉 of the 〈◊〉〈◊〉.
• * 1.416

  A 〈◊◊◊◊〉〈◊◊◊◊〉, & 〈◊〉〈◊〉 haue 〈◊〉〈◊〉, & be 〈◊〉〈◊〉, 〈◊◊◊〉〈◊◊◊〉.
• * 1.417

  The 〈◊〉〈◊〉 of y^t law is the soule of the 〈◊〉〈◊〉.
• * 1.418

  Howe we must take y^t doinges of the par∣liament.
• * 1.419

  An 〈◊〉〈◊〉 argument.
• * 1.420

  Fre liberty is graunted to speake in the Parlia ment 〈◊〉〈◊〉
• * 1.421

  Paul was a lowed to an swer for hi∣selfe.
• * 1.422

  Actes. xix.
• * 1.423

  M. Lati∣mer likned to doctour Shaw.
• * 1.424

  One fact cō fessed of the Admiral he woulde not haue y^t king brought vp like a ward in his mino rity.
• * 1.425

  Kynges shoulde 〈◊〉〈◊〉 learned.
• * 1.426

  Lady 〈◊〉〈◊〉 is a chyldyng woman.
• * 1.427

  He y^t 〈◊〉〈◊〉 deare, must seltherafter
• * 1.428

  Mete men, able & wor∣thi to be put in office.
• * 1.429

  It is a bri∣bery to 〈◊〉〈◊〉 offices.
• * 1.430

  〈◊〉〈◊〉 of offices for money.
• * 1.431

  Godly and meete men for offices, shoulde bee sought out, & liberallye 〈◊〉〈◊〉.
• * 1.432

  Sellyng of offices, & sel ling of bene 〈◊〉〈◊〉 is all one.
• * 1.433

  The Turk woulde not suffer that we do.
• * 1.434

  The patrōs dutye in be∣stowinge of his 〈◊〉〈◊〉
• * 1.435

  A 〈◊◊〉〈◊◊〉 of apls
• * 1.436

  A graft of golde to get a benefice with all, 〈◊〉〈◊〉 woorthe a great deale of learning The error of suche as beleue not the immor∣talitye of Soules.
• * 1.437

  Samuel was 〈◊〉〈◊〉 for the swar uing of 〈◊〉〈◊〉 sons from his wayes.
• * 1.438

  i. Sam. 〈◊〉〈◊〉
• * 1.439

  A place 〈◊〉〈◊〉 lented & for∣ced to serue for other purpose, thē it was euer ment.
• * 1.440

  Wherein y^t intet of the Jewes 〈◊〉〈◊〉 consist.
• * 1.441

  The iewes 〈◊〉〈◊〉 in thre 〈◊〉〈◊〉
• * 1.442

  A compari∣son betwen Samuell & his sones, & Ely and his sonnes.
• * 1.443

  Elys sōnes wer leache∣rers & mani fest offeders
• * 1.444

  Samuels sonnes wer bribers, and peruerters of 〈◊〉〈◊〉
• * 1.445

  〈◊〉〈◊〉 are lyke pitche.
• * 1.446

  Anglice a receiuer of his masters bribes.
• * 1.447

  A frierly fa shion in re∣fusing of brybes, a goodly rag of popish re 〈◊〉〈◊〉.
• * 1.448

  Samuell would not be partaker of his sōnes offences.
• * 1.449

  Bloudshed ding & pretē sed murther woulde not be borne wyth all.
• * 1.450

  Shauing of crounes.
• * 1.451

  The histo∣ry of a wo∣man.
• * 1.452

  The histo∣ry of a Gē∣tilman.
• * 1.453

  〈◊◊◊◊〉〈◊◊◊◊〉 may do somewhat for his frēd, in a shiere, he mai help to hang vp the gyltles.
• * 1.454

  Au Apostro 〈◊〉〈◊〉 to the king for re∣bres of lear ning & 〈◊〉〈◊〉 of naughty matters.
• * 1.455

  A godly ad∣uertisment for 〈◊〉〈◊〉 men and maisters, but I feare me it is to godly to be folowed.
• * 1.456

  The prea∣chers are occasyo ned 〈◊〉〈◊〉 to in∣ueye a. gainstsuch vyce as the 〈◊〉〈◊〉 are infec ted vvith as Paul to the Cor. thei. x, xi cap.
• * 1.457

  VVhy M. Latymer vsed this example; and to what end and pur∣pose.
• * 1.458

  Chaunce medly.
• * 1.459

  Voluntary murder mistermed chācemed ly.
• * 1.460

  He mea∣neth Au∣stin.
• * 1.461

  The tyme of repen∣tance is here.
• * 1.462

  The span: ard 〈◊〉〈◊〉 killed the English. man.
• * 1.463

  As abho∣minable vvhore. dome vsed ia London as 〈◊〉〈◊〉 vvas vpon the banck Le tvs feare the one and put no doute but that the o∣ther is to foule 〈◊〉〈◊〉 to be a lie There be places in London priuileged where 〈◊〉〈◊〉 is haunted A laulesse place of licenti∣ous liber∣tye, Dicing houses.
• * 1.464

  Shooting vvas wōt to be the old exer∣cise of Eng land but the pa∣stime is to 〈◊〉〈◊〉 full 〈◊◊◊〉〈◊◊◊〉 di∣cers.
• * 1.465

  Shooting hath bene set by in tymes past VVhoring 〈◊〉〈◊〉 the tou 〈◊〉〈◊〉 in 〈◊〉〈◊〉 af 〈◊〉〈◊〉 in 〈◊〉〈◊〉 fieldes
• * 1.466

  〈◊◊◊〉〈◊◊◊〉 taug 〈◊◊〉〈◊◊〉 the feate of 〈◊〉〈◊〉 in a 〈◊〉〈◊〉 bovve.
• * 1.467

  Shooting is 〈◊〉〈◊〉 of Mar cilius 〈◊〉〈◊〉 cinus.
• * 1.468

  Regnold Poole the Cardinall
• * 1.469

  〈◊〉〈◊〉 sate in Simons 〈◊〉〈◊〉.
• * 1.470

  〈◊〉〈◊〉 v.
• * 1.471

  Luc. iiii.
• * 1.472

  An exam. 〈◊〉〈◊〉 of 〈◊〉〈◊〉 for 〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.473

  Our 〈◊◊◊◊〉〈◊◊◊◊〉 glory.
• * 1.474

  Honor fo∣loweth them that 〈◊◊〉〈◊◊〉 it.
• * 1.475

  The com∣mon peo∣ple smel∣led Christ out in the vvildernes and folovv ed him 〈◊〉〈◊〉 ther but so did not the Scribesthe 〈◊〉〈◊〉 nor the bi 〈◊〉〈◊〉.
• * 1.476

  Cstrist 〈◊〉〈◊〉 him 〈◊〉〈◊〉 to a dead 〈◊〉〈◊〉 on.
• * 1.477

  The Phari sees doc∣trine vvas void of re∣medy for 〈◊〉〈◊〉.
• * 1.478

  VVe can not be sa∣ued with∣out hea ring of the 〈◊〉〈◊〉 of god.
• * 1.479

  The foote 〈◊〉〈◊〉 of the ladder of saluatiō
• * 1.480

  M. 〈◊◊◊◊〉〈◊◊◊◊〉 them to resorte to the hea 〈◊〉〈◊〉 of 〈◊〉〈◊〉 mons not withstan ding the purpose of 〈◊〉〈◊〉 com ming is not all of the best. S. Augu stine 〈◊〉〈◊〉 of curiosi tie to Mil lane to 〈◊〉〈◊〉 Am brose. 〈◊〉〈◊〉. Augu∣stine 〈◊〉〈◊〉 came of a Maniche a 〈◊〉〈◊〉.
• * 1.481

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉 the 〈◊◊〉〈◊◊〉.
• * 1.482

  VVhat is 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉, or 〈◊〉〈◊〉 bee born 〈◊〉〈◊〉 aboue.
• * 1.483

  One 〈◊〉〈◊〉 of 〈◊◊◊〉〈◊◊◊〉 an 〈◊〉〈◊〉.
• * 1.484

  Hovv ne∣cessary the office of preaching is to oure saluation.
• * 1.485

  The deuil is 〈◊〉〈◊〉 to decaye preaching
• * 1.486

  Note the 〈◊◊◊〉〈◊◊◊〉 ment of the 〈◊〉〈◊〉.
• * 1.487

  The deuil 〈◊◊◊〉〈◊◊◊〉.
• * 1.488

  The fee 〈◊〉〈◊〉 mynge of 〈◊〉〈◊〉.
• * 1.489

  The deuil goth to the vniuer 〈◊〉〈◊〉 to tea che, but 〈◊◊〉〈◊◊〉
• * 1.490

  The mys∣order of vvalkers 〈◊◊〉〈◊◊〉
• * 1.491

  To vvhat ende the Kynges grace 〈◊〉〈◊〉 the banketing place.
• * 1.492

  VVhy Christe vvould ra ther go in to the boat then 〈◊〉〈◊〉 vpon the land or the banke.
• * 1.493

  An aun svver to a prety ob iectiō the sigure is 〈◊◊◊〉〈◊◊◊〉.
• * 1.494

  God must not be 〈◊◊〉〈◊◊〉 so lōg as vve may worke by 〈◊〉〈◊〉 meanes
• * 1.495

  VVe must not tempt god.
• * 1.496

  VVhy Christe came into Simons boate 〈◊〉〈◊〉 ther then into any other.
• * 1.497

  A simple mater that standeth vpon so 〈◊〉〈◊〉 a ground.
• * 1.498

  A good lesson of humilitie.
• * 1.499

  Howe the bishop of Rome rule and raigne ouer the people.
• * 1.500

  The prea cher vseth to 〈◊〉〈◊〉.
• * 1.501

  Christ re 〈◊〉〈◊〉 the people more 〈◊〉〈◊〉 the 〈◊〉〈◊〉 The 〈◊〉〈◊〉 of God may bee 〈◊〉〈◊〉 in any co 〈◊〉〈◊〉 place vvhere it 〈◊◊〉〈◊◊〉 hearde
• * 1.502

  A merve tale and 〈◊◊〉〈◊◊〉 of a bishop 〈◊◊〉〈◊◊〉 on vi sitation.
• * 1.503

  The pulpit 〈◊〉〈◊〉 his clapper.
• * 1.504

  〈◊〉〈◊〉 do foo les in 〈◊〉〈◊〉
• * 1.505

  Robin hoode vvold not geue M. Latymer leaue to preach.
• * 1.506

  〈◊〉〈◊〉 bi∣shoppes 〈◊〉〈◊〉 haue the people to 〈◊〉〈◊〉 in igno∣rance still.
• * 1.507

  A good place of scripture for a pa∣pist to builde nought v pon no∣thieg.
• * 1.508

  Here is nought v∣pōnothing
• * 1.509

  The 〈◊〉〈◊〉 of Christs first sermo A text of one Dioni sius. Rikel a monk of the char∣ter house.
• * 1.510

  The eng∣lish of the latine text before.
• * 1.511

  Christ pro uides for the body as vvell as for the soule.
• * 1.512

  Christ con ferred his doctryne vvith mira cles.
• * 1.513

  Vpō vvhat. vveake ground the Pope 〈◊〉〈◊〉.
• * 1.514

  A faintand a feble ar∣gument.
• * 1.515

  A good groūd for the col∣ledge of cardinals.
• * 1.516

  VVhy Christe spake in the plural number and vvhy 〈◊〉〈◊〉 sin∣guler, Christ sen des not foode and lyuing vvithout labour.
• * 1.517

  Kepers of feales 〈◊〉〈◊〉 their sea ling tymes VVhen Christes doctrine vvas suffi ciently 〈◊〉〈◊〉.
• * 1.518

  They cal∣led vppon Luther to doo myra∣cles.
• * 1.519

  VVhat kynde of miracles the 〈◊〉〈◊〉 had. Vvhat pro sitte wee haue of Christes miracles.
• * 1.520

  Our 〈◊〉〈◊〉 and gayns musle not be impu∣ted to god and not to our labor.
• * 1.521

  VVho ge∣tes 〈◊〉〈◊〉 l∣uing by the diuell
• * 1.522

  Some 〈◊〉〈◊〉 pute their gaines to theirlabo.
• * 1.523

  〈◊〉〈◊〉 must 〈◊〉〈◊〉.
• * 1.524

  Curious men.
• * 1.525

  Christ la∣boured.
• * 1.526

  〈◊〉〈◊〉 bothe for the bodye and the soule.
• * 1.527

  All 〈◊◊〉〈◊◊〉 ners and 〈◊〉〈◊〉 of∣fended, he that 〈◊〉〈◊〉 best may vveli be amen∣ded.
• * 1.528

  The reme dy of syn
• * 1.529

  Math. 26.
• * 1.530

  Luc. xxii.
• * 1.531

  〈◊〉〈◊〉. xiiii
• * 1.532

  Iudas dyd not sleepe. nor fore∣slowe his busines.
• * 1.533

  Christ left 〈◊〉〈◊〉 of his disciples 〈◊〉〈◊〉 the gardē appoin. 〈◊〉〈◊〉 them vvhat to do vvhiles he vvente 〈◊◊〉〈◊◊〉.
• * 1.534

  A solitary place is mete for 〈◊〉〈◊〉. A notable place to 〈◊◊〉〈◊◊〉 doyrges for vs.
• * 1.535

  〈◊〉〈◊〉 di 〈7 words〉〈7 words〉.
• * 1.536

  〈◊〉〈◊〉 ours are o 〈◊◊◊〉〈◊◊◊〉.
• * 1.537

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.538

  The exā∣ple of A. chitophel which hā 〈◊〉〈◊〉 hym selfe.
• * 1.539

  Iob cur∣sed the 〈◊〉〈◊〉 of his 〈◊〉〈◊〉 the 〈◊〉〈◊〉 he did in∣vvardly be holde the horror of deathe.
• * 1.540

  VVhy Iob vvas ve∣xed.
• * 1.541

  Dauid fea red not Goliath the mon strous 〈◊〉〈◊〉 but he fea 〈◊〉〈◊〉 deth. Ionas fea red not the sea, but he sea red death. 〈◊〉〈◊〉 feared not the 〈◊〉〈◊〉 ty army of Sennache 〈◊〉〈◊〉, but he fered deth.
• * 1.542

  4. Kin. xx.
• * 1.543

  Little Bil∣ney the blessed martyr of god had vvonder full 〈◊〉〈◊〉 in his mynd.
• * 1.544

  Bylney 〈◊〉〈◊〉 hys death pa∣ciently.
• * 1.545

  A good 〈◊〉〈◊〉 son for such as 〈◊〉〈◊〉 in prison 〈◊〉〈◊〉 the 〈◊〉〈◊〉 sake.
• * 1.546

  Christe vvas in a gony.
• * 1.547

  An 〈◊〉〈◊〉 to an obiection 〈◊◊◊〉〈◊◊◊〉 and 〈◊〉〈◊〉 menting. Christ suf fred no∣thing in his god head.
• * 1.548

  Howe Christe toke vpon hym oure synnes.
• * 1.549

  VVhy Christ was the greate synner of the vvhole vvorlde.
• * 1.550

  Christs suf ring in the gardeyne vvas one of the 〈◊◊〉〈◊◊〉 of all his passiō.
• * 1.551

  He decla∣res vvhat Christ did for vs by a similitude
• * 1.552

  The grea∣ter the sin is, the 〈◊〉〈◊〉 is the paine.
• * 1.553

  His suffe ring in the gardē vvas 〈◊◊〉〈◊◊〉 painfull.
• * 1.554

  VVhy Christ suf fered such paynes in the 〈◊〉〈◊〉 All men shal be∣holde the vgsomface of death.
• * 1.555

  Hovv vve shal oner com deth.
• * 1.556

  VVhat is to be done vvhen the horrour of death co∣mes.
• * 1.557

  VVhy 〈◊〉〈◊〉 suf fered such pain inthe garden.
• * 1.558

  A medita tion for vs in our gar dynes.
• * 1.559

  Euery day shold bee good fri∣day to a christē mā
• * 1.560

  1. Sam. xxx
• * 1.561

  2 Samuel xviii.
• * 1.562

  VVe must pray ogod and not to sainctes.
• * 1.563

  VVhy the 〈◊〉〈◊〉 vvere com maunded to pray.
• * 1.564

  A differēs 〈◊〉〈◊〉 being tem pted and 〈◊〉〈◊〉 in to tempta∣tion.
• * 1.565

  The apo∣stles vvere vvarned of theyr 〈◊〉〈◊〉.
• * 1.566

  Christ dy 〈◊〉〈◊〉 pray in his agony.
• * 1.567

  Christ 〈◊〉〈◊〉 vp on him all oure infirmities, ex∣cept sin.
• * 1.568

  〈◊〉〈◊〉 for vs when we are tempted.
• * 1.569

  When we are in Agony what phisik we should vse.
• * 1.570

  We shall finde our frendes sle ping.
• * 1.571

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.572

  Now the flesh resistes.
• * 1.573

  m. L. wisheth prayer to be v∣sed:
• * 1.574

  He 〈◊〉〈◊〉 thē to prayer.
• * 1.575

  〈◊〉〈◊〉 spirites 〈◊〉〈◊〉 start vp.
• * 1.576

  Christ 〈◊〉〈◊〉 ed in prayer
• * 1.577

  House kepers and great men must geue exā∣ple of prayer.
• * 1.578

  God punishes sin in not hea∣ring ofour pra yers
• * 1.579

  People are withoute order or honesty.
• * 1.580

  The more we know thewors we be.
• * 1.581

  In time of po∣pery ther was som reuerence but now none at all.
• * 1.582

  Why christ suf fered so sore in the garden.
• * 1.583

  Christ prayed the third time and swettes bloud.
• * 1.584

  Oure ingraty∣tude and vn∣thank fulnes to God, which di ed for vs.
• * 1.585

  〈◊〉〈◊〉 & swearing in al our pastimes.
• * 1.586

  The bloud of 〈◊〉〈◊〉 was ta∣ken once for a religious re∣lique.
• * 1.587

  M. Latimers lesson that was taught hym at his first com∣minge to the court.
• * 1.588

  A princes mind must be perswaded, but not violent ly forced.
• * 1.589

  Sinne is hor∣rible, and why.
• * 1.590

  What was the only remeadye for oure synne.
• * 1.591

  Whye Christe receyued com∣fort of thangel.
• * 1.592

  Note a comfor table promyse, and a ioyfull 〈◊〉〈◊〉.
• * 1.593

  A lesson for vs in tyme oftēp∣tation.
• * 1.594

  The horror of deathe, and the agonye whyche christ sustained in the garden excedeth the o∣ther paynes.
• * 1.595

  Agaynst suche as denye that Christ descen∣ded into hel.
• * 1.596

  Arrogant spi∣tits of vayne glory.
• * 1.597

  Curious bray∣nes are neuer content.
• * 1.598

  An argumente that Goddes word is abrode
• * 1.599

  Bear with fa∣ther Latymer in this place.
• * 1.600

  Fire, gnashing of teethe, the worme of con∣science, are ter∣mes, vttrynge to vs the pains of hel.
• * 1.601

  The 〈◊〉〈◊〉 phrase and ma∣ner of speaking of the scripture is to be noted.
• * 1.602

  Christe wrou∣ght our salua∣tion in all his doinges.
• * 1.603

  Christ was be neficiall to vs in all his doo∣inges.
• * 1.604

  The blessed cō munion is a re membraunce of Christes passi∣on.
• * 1.605

  The vsage of the primatiue churche in the receuing of the 〈◊〉〈◊〉 at the buriall of the dead.
• * 1.606

  Massing was the foulest 〈◊〉〈◊〉 that 〈◊◊〉〈◊◊〉.
• * 1.607

  The great mā that neuer knew other 〈◊〉〈◊〉 the whore 〈◊◊〉〈◊◊〉 fayth.
• * 1.608

  What 〈◊〉〈◊〉 will serue.
• * 1.609

  Fayth is a 〈◊〉〈◊〉 ble woman she is at her gen∣tleman vsher going before her, & her train after her.
• * 1.610

  The true 〈◊〉〈◊〉 of faythe.