The works of Hugh Latimer ...

BISHOP LATIMER.

See tJie Life.

SERMONS

HUGH LATIMER

CONTENTS.

Memoir of Hugh Latimer i

Sermons on the Card, about 1529.

Sermon the First 3

Sermon the Second 17

Sermon on the Epistle for the Twenty-first Sunday after Trinity,

1535 25

Sermons before the Convocation of the Clergy, 1536.

Sermon the First 33

Sermon the Second 41

Sermon of the Plough, 1548 59

Seven Sermons preached before King Edward the Sixth, 1549.

Dedication 81

Sermon the First 85

Preface to the Second and following Sermons 104

Sermon the Second 112

Sermon the Third 129

Sermon the Fourth 150

Sermon the Fifth 171

Sermon the Sixth 194

Sermon the Seventh 216

Last Sermon preached before King Edward the Sixth, 1550.

Part the First 239

Part the Second 250

Sermon preached at Stamford, 1550 282

Residue of the same Gospel declared in the Afternoon 296

Sermons on the Lord's Prayer, 1552.

Dedication 311

Sermon the First 326

Sermon the Second 341

Sermon the Third 354

Sermon the Fourth 368

Sermon the Fifth 389

Sermon the Sixth 413

Sermon the Seventh 428

CONTENTS.

PA OF.

Sermon on the Gospel for St Simon and St Jude's Day, 1552

Sermons preached in Lincolnshire, 1552.

On the Parable of a King that married his Son ..
On the Gospel for All Saints .. 4?4

On the Gospel for the Twenty-first Sunday after Trinity . 490
On the Epistle for the Twenty-third Sunday after Trinity. . 511
On the Gospel for the Twenty-fourth Sunday after Trinity... 533

MEMOIR OF HUGH LATIMER.

" MY father was a yeoman, and had no lands of his own;
only he had a farm of three or four pound by the year, at
the uttermost, and hereupon he tilled so much as kept half a
dozen men. He had walk for a hundred sheep; and my
mother milked thirty kine. He was able, and did find the
king a harness, with himself and his horse, while he came to
the place that he should receive the king's wages. He kept
me to school... He married my sisters with five pound or
twenty nobles apiece... He kept hospitality for his poor
neighbours, and some alms he gave to the poor1." Such is
the account which Hugh Latimer gives of the condition of his
father, who resided at Thurcaston in the county of Leicester,
where the subject of this memoir was born. The exact year
in which Hugh Latimer first saw the light is not, however,
recorded ; but it is probable, for the reasons given below,
that the date of his birth was about 1490 or 1491 2. After

1 Sermons, p. 101, of this volume.

2 Foxe informs us that Latimer was sent to the university of
Cambridge "at the age of 14 years," (Acts and Mon. m. p. 375, ed.
1684,) and we learn from the University Register, that he was an
incepting Bachelor of Arts in January 1510. As, also, it may be
presumed that he proceeded to his B.A. degree as soon as he was
of the regular standing in the university, it may be concluded that
his extreme age in 1510 was not more than 19 years. Hence, de
ducting 19 from 1510, we obtain 1491 for the probable year of
his birth.

A similar result is arrived at in another way: Latimer himself
informs us that he " walked in darkness and in the shadow of death"
until he " was 30 years of age" (Sermon on Twelfth-day); but that he
began to "smell the word of God" in consequence of an acquaintance
with Bilney, which commenced at the time that he (Latimer) " should
be made Bachelor of Divinity." (Sermons, p. 334 of this vol.) Now
since, according to the University Register, Latimer took his M.A.
degree in 1514, he would be proceeding to the degree of "Bachelor of
[LATIMER.] a

MEMOIR OF HUGH LATIMKR.

having been educated at the common schools of his own
country, he was sent to the university of Cambridge at the
age of fourteen years1; and was chosen fellow of Clare Hall
in the autumn of 1509, whilst yet an undergraduate2. In
January 1510, he proceeded to the degree of Bachelor of
Arts, and commenced Master of Arts in July 15143; and
although there is no certain record of his having been ad
mitted to a degree in Divinity, yet there is Latimer's own
assertion that he proceeded to the degree of Bachelor in that

faculty.

It appears that Latimer was remarkable in the university
for "sanctimony of life1," as well as for his studious habits. He
was, besides, a fervent and zealous papist, and a bitter opposer
of all who favoured the Information. His own account of
himself is, that he was as obstinate a papist as any in Eng
land ; insomuch that when he was made Bachelor of Divinity,
liis whole oration was against Philip Melancthon, and the
opinions entertained by that eminent person5. It was at that
period, however, that he became acquainted with Bilney, and
from thenceforward Latimer "forsook the school-doctors,"
and "became an earnest student of true divinity6." He now
also devoted himself more earnestly to the work of the
ministry. He employed himself in visiting the sick, and
the prisoners in the Tower of Cambridge. He frequently
preached both in English and ad Clerum. The account
given of his sermons in the university by Becon, who heard

Divinity" in or about 1521. If, therefore, from 1521 be deducted the
30 years, at the end of which he " became an earnest student of true
divinity," (Foxe, Acts and Mon. Vol. in. p. 375,) the result gives 1491,
as before, for the year of his birth.

1 Foxe, Acts and Mon. Vol. in. p. 375.

2 Wordsworth, Eccl. Biograph. Vol. n. p. 446, note, 3rd edit.

3 Register of the University of Cambridge.

•* Strype, Eccl. Mem. m. i. p. 368, Oxf. edit.
* Sermons, p. 334 of this vol.
6 Foxe, Acts and Mon. ubi supra.

MEMOIR OF HUGH LATIMER. Hi

them, is that "none except the stiff-necked and uncircumcised
in heart" ever "went away from his preaching without being
affected with high detestation of sin, and moved unto all god
liness and virtue7." Many also, who had been strongly pre
judiced against Latimer, on being persuaded by their friends
to go and hear him preach, returned from his sermons with
all their prejudices removed. Numbers hi the university
were thus brought by his instrumentality from their " wyl-
workes, as pylgrimage and settyng up of candels, unto the
workes that God commaunded expressedly in his holy Scrip
ture, and to the reading and study of God's worde, al
dreames and unprofitable gloses of men set a syde and
utterly despised8."

"Howbeit, as Satan never sleepeth when he seeth his
kingdom to begin to decay, so likewise now, seeing that this
worthy member of Christ would be a shrewd shaker thereof,
he" occasioned to Master Latimer much trouble and moles
tation9. "Whole swarms of friars and doctors nocked against
Master Latimer on every side;" and ultimately induced the
Bishop of Ely to forbid his preaching any more within the
churches of the university. He nevertheless obtained leave
to preach in the church of the Augustine Friars10, that being
exempt from episcopal jurisdiction. "Divers papists in the
university" then made a "grievous complaint" against him
to Cardinal Wolsey, in consequence of which he was sum
moned to London to give an account of himself and his teach
ing. But so plainly did it appear that the complaints against
the accused were merely personal and frivolous, that " after a
gentle admonition given unto Master Latimer, the cardinal

7 Jewel of Joy, pp. 224,etseq. Park. Soc. edit.

8 Turner, Preservative, or Triacle against the Poyson of Pelagius,
Dedication, Lond. 1551.

0 Foxe, Acts and Mon. ubi sup.
10 Foxe. in. 380.

a — L>

•y MEMOIR OF HUGH LATIMER.

discharged him with his license home to preach throughout

'SSome time after these marks of confidence had been
conferred upon him by Cardinal Wolsey, a sermon -0
the Card/ which Latimer preached about Chr.stmas
gave great offence to his opponents, and afforded them an
opportunity for publicly inveighing against his doctrine.
This led to preachings and counter-preaching, to discuss.ons
and recriminations, until at length these controvert! pr<
Codings in the university attracted the attention of
court. Dr Fox, then provost of King's College, and the
royal almoner, wrote, in consequence, to the vice-chance
informing him that unless the university put a stop
controversy between Master Latimer and others, the km
himself intended " to set some ordre therein."

The vice-chancellor, on the receipt of the letter, f.
with appointed a day on which any person who " had any
thing to lay to M. Latvmcr's charge," should do so, in c
that the accusation might be heard, and justice done 1
aggrieved parties. The opponents of Latimer, however,
refused to avail themselves of this challenge,
chancellor, therefore, called "Master Latymer, Masters Bayn,
Bry-andcn, Grenewod, and Mr. Proctor of the blak frears,"
before him in the presence of the senate; and there com
manded both parties, on pain of excommunication, to cease
touching "such things in the pulpit which had been m con
troversy between them; and also to be careful to abstain
from using any expressions, either in their sermons or i
their conversation, which might give each other offence."
may, at the same time, be collected both from Dr Fox
letter, and from the vice-chancellor's speech on this occa
sion, that Latimer was regarded as the injured party, and
that he was ready to give every explanation of what he had
i Strypc, Eccl. Mem. ubi sup.

MEMOIR OF HUGH LATIMER.

said that in reason could be required, whilst his opponents
seem to have been actuated by "private malice towards him2."

In the month following the transaction just mentioned,
the name of Mr. Latimer appears among those of the persons
who were appointed by grace of the senate to define and
determine, on behalf of the university of Cambridge, the
question relating to the lawfulness of the king's marriage with
his brother's widow: and in Gardiner's and Foxe's account of
the proceedings of the university on that occasion, the name
of Latimer is marked as one of those who were known to
be favourable to the king's divorce3. The decision of the
university, on the question alluded to, was given on the
9th March, 1530 ; and on the Sunday following Latimer
preached before the king at Windsor. The king is said to
have " greatly praysed Master Latymer's sermon :" and
the preacher received five pounds for his services4.

M. Latimer then returned to Cambridge, and employed
himself in preaching there, until he was selected as one of
twelve of " the best learned men in divinity within that
university," who, in obedience to a royal letter, were sent
to London to meet a like number of divines from Oxford,
in order to give their advice and judgment concerning
certain printed books which had then got into circulation5.
The result of the consultation of these divines was the draw
ing up of an " Instrument for the abolishing and inhibiting
of the scripture and divers other books to be read in Eng
lish6." This was followed by a royal proclamation, " inhibit
ing all English books either containing or tending to any
matters of scripture7." But that Latimer did not concur

2 Lamb, Collection of Letters, &c. p. 14, et seq.

3 Lamb, p. 20. Burnet, Hist, Ref. Records, Book i. No. 22.

4 Nicolas, Privy Purse Expenses, p. 30.

5 Lamb, Collection of Letters, &c., pp. 23 — 27. Nicolas, Privy
Purse Expenses, &c., p. 73.

6 Foxe, Acts and Mon. HI. pp. 403, et seq.
? Wilkins, Concilia, in. 737—730, 740—742.

vi MEMOIR OF HUGH LATIMER.

in this prohibition of the reading of the scriptures, may be
inferred from his letter to King Henry VIII., bearing date
December 1, 1530, in which he pleads "for the restoring
again of the free liberty of reading" the word of God.
With reference also to the "Instrument" above mentioned,
he intimates, that it did not express the opinion of all the
divines who were called upon for their " advice," inasmuch
as "there were three or four that would have had the
scripture to go forth in English1," had not their wishes
been "overcome" by the majority.

It was about this time that AI. Latimer was made one
of the royal chaplains : and in consequence of his appoint
ment to that office, he " went to court, where he remained a
certain time, preaching then very often in London2." "A
great man" seems to have admonished him " on first coming
to court," to beware that he " contraried not the King3."
Yet Latimer was in the habit of speaking so boldly against
the vices of the court, that he was, on more than one
occasion, in danger of bringing himself into trouble4.

" At last being weary of court," and having the benefice
of West Kington, in Wiltshire, offered to him " by the king,
at the suit of Cromwell and Dr Butts," the king's physician,
M. Latimer accepted that living, and went to reside upon
it. There " this good preacher did exercise himself to
instruct his flock; and not only to them his diligence ex
tended, but also to all the country about5." He did not,
however, offend against ecclesiastical order by thus ex
tending his labours "to all the country about," instead of
confining his ministrations to his own parish ; for as one of
the twelve preachers who were licensed by the university of

1 Foxe, Acts and Mon. in. p. 411, edit. 1684.

2 Foxe, Acts and Mon. Vol. HI. p. 381.

«• 3 Seventh Sermon "before Edw. VI. p. 231 of this vol.

4 Sermons, pp. 93, 134 of this vol.

5 Foxe, Acts and Mon. ubi supr.

MEMOIR OF HUGH LATIMER. Vll

Cambridge, he had full authority to preach throughout the
whole realm.

But "his diligence was so great, his preaching so mighty,
the manner of his teaching so zealous6," that it was not long
that M. Latimer was suffered to remain in peace. Complaints
were made against him by the country priests and others;
and the consequence was, that in January 1532 he was cited 1532.
to appear before the bishop of London. The ostensible
reasons for this citation were, that Latimer had preached in
the diocese of London without the bishop's permission; and
had, moreover, " gone about to defend Bihiey and his cause
against his ordinaries and judges7." The true reason was,
as the proceedings of the bishop of London shewed, to get
Latimer into the hands of Convocation; that body having
an outstanding grudge against him8. Against this citation,
therefore, he appealed to his own ordinary, the chancellor
of the diocese of Sarum, with whom the authority to correct
him rested, if "he needed reformation." He pleaded also
his unwillingness to encounter unnecessarily the hazard of
a journey to London in the depth of winter, and in a
bad state of health. He, nevertheless, expressed his readi
ness to take such a journey, if his ordinary, to do the
bishop of London pleasure, commanded him to go, "though
it should be never so great a grievance and painful to
him8." The end of the affair was, that M. Latimer " was
had up to London" before the archbishop of Canterbury and
the bishop of London, " where he was greatly molested, and
detained a long space from his cure at home :" having also
been several times convened before Convocation, and excom
municated even and imprisoned for a time, because he refused

6 Letter to Sir Edw. Baynton. Foxe, in. pp. 396, et seq.

? Wilkins, Concil. in. 725. See also Larimer's Letter to the
Archbishop of Canterbury. Foxe, Acts and Mon. Vol. in. p. 382,
ct seq.

8 Letter to Sir Edward Baynton.

yiii MEMOIR OF HUGH LAT1MER.

to subscribe to certain "Articles devised by the bishops."
Then, after a fruitless appeal to the crown against the sen
tence of the Convocation, it was only at the special request
of the king, and in consequence of Latimer's submission to
Convocation, and his promise that he would in future obey
the laws and observe the decrees of the Church, that he was
absolved from the sentence of excommunication, and allowed
to return to his cure1. It seems, however, that Bishop
Stokesley was so little satisfied with this submission to Con
vocation, that he inhibited Latimer from preaching within
the diocese of London 8.

IMS- In the following year we find M. Latimer still giving

offence by his preaching. A letter of complaint from a priest
at Bristol, named " Kychard Brown," to an influential mem
ber of Convocation, states that he (Latimer) " hath done
much hurt among the people by his preaching, and soweth
errors ;" and that he had vented " divers opinions fully
against the determinations of the Church3." It is probable
that it was this complaint wliich induced the Convocation to
resolve, that a copy of the submission made and subscribed
by M. Latimer before Convocation in the preceding year
should be transmitted to some approved and learned person
in those parts of the country in which Latimer cither had
preached or was likely to preach4. Opposition, also, of every
kind was offered to his ministration by various ecclesiastics ;
his chief opponent being Mr. llubberdin, or Ilebcrdynnc, a
person whose violent temper and disposition seems to have
supplied the place of learning and discretion5.

1 Wilkins, Concil. HI. 747. Wordsworth, Eccl. Biogr. n. pp. 524,
note, 3rd edit.

2 Wilkins, m. p. 760.

3 Strypc, Eccl. Mem. i. i. 248, Oxf. edit.

4 Wilkins, Concil. in. 756.

s Foxe, Acts and Mon. HI. Letters relating to the Suppression
of the Monasteries, pp. 7 — 13.

MEMOIR OP HUGH LATIMER. IX

But notwithstanding the obloquy and bufferings to which
Latimer was exposed, he did not suffer in the estimation
of Dr Cranmer, now archbishop of Canterbury : for we find 1534.
that, " at the instance and request" of Master Latimer, that
prelate was in the habit of licensing " divers to preach within
his province." The archbishop also entrusted to Latimer
the administration of certain Injunctions relating to preachers,
and empowered him to withdraw the licenses of preachers, if
he saw occasion to do so6.

It was, moreover, by the good offices of Archbishop Cran
mer, that Latimer was admitted to preach before the king-
on all the Wednesdays of Lent 1534. An opportunity was
thus afforded to " his highness, that he himself might perceive
how they belied" M. Latimer, who said that " he had neither
learning nor utterance worthy" of the occasion7.

At length Master Latimer was " advanced to the dignity
and degree of a bishop," having been elected into the see of
Worcester about the middle of August 1535, and consecrated
during the ensuing month8.

On the 9th of June in the following year, our bishop is.%-.
was appointed to preach before the Convocation, which as
sembled on that day, and in which the royal supremacy, in
ecclesiastical as well as civil affairs, after having been long
kept in abeyance, was again re-asserted9. Bishop Latimer,
however, made himself many enemies in consequence of the
faithful earnestness with which he urged upon the whole
ecclesiastical body the importance of reformation, both as
regarded doctrine and practice.

There is evidence enough remaining of the great assiduity 1537.

6 Cranmer's Remains, edited by Jcnkyns, Vol. i. pp. 121, et seq.
< Cranmer's Remains, VoL i. p. 123, 125. Latimer, Letter to
Morice, sub fin. Foxe, Acts and Mon. in. p. 392,

8 Latimer, Letter to Cromwell, Sept. 4, 1535. Le Neve, Fasti,
p. 298.

9 Strype, Eccles. Mem. i. i. p. 378, Oxf. edit.

X MEMOIR OP HUGH LAT1MEK.

with which the bishop of Worcester devoted himself at all
times " to teaching, exhorting, visiting, correcting, and re
forming" within his diocese, "as his ability could serve, or
else the times would bear1." But the year 1537 may, per
haps, be regarded as comprising one of the most important
periods of his episcopate. It was in that year that he was
one of the divines who were commissioned to " set forth a
truth of religion purged of errors and heresies ;" the result
of the commission being the book entitled " The Institution
of a Christian Man." In the course of the same year, also,
it was that he put forth his " Injunctions to the Prior and
Convent of Worcester," wliich, though specially addressed to
that body, were intended to apply to all the monastic foun
dations in the diocese. To these must be added the " Injunc
tions given by the Bishop of Worcester, in his visitation, to all
parsons, vicars, and other curates of his diocese." It appears
also from his letters to Cromwell, that in this visitation the
bishop was constantly occupied in giving his personal attention
to the rectifying of disorders of every kind.

is.™ But the unsettled state of ecclesiastical affairs did not

permit Bishop Latimer to confine his labours entirely within
his own diocese. We find him, accordingly, in London (1538)
united with Archbishop Cranmer, and another prelate, taking
cognizance of a fanatical doctor named Crewkehorne. Lam
bert also, who was afterwards burnt in Smithfield, is
mentioned as one of those in the private examination of
whom Bishop Latimer was concerned, and against whom
it is stated in a letter of Thomas Dorset, a contemporary,
that he was " most extreme2." The same person gives an
account, also, of a very characteristic sermon which our
bishop preached this year at " Paulis Crosse3." The bishop
was, moreover, appointed by lord Cromwell to preach the

1 Foxc, Acts and Mon. in. p. 384.

2 Letters on the Suppression of the Monasteries, pp. 36, 37.

3 Ibid. p. 38.

MEMOIR OF HUGH LATIMER. XI

sermon, in Smithfield, at the execution of friar Forest4 ;
and in the autumn of the same year was commissioned to
examine the famous imposture called " the blood of Hales,"
as he had before been employed to detect the imposture of
the maid of Kent5.

But " it were a large and long process to story out all
the travails of this Christian bishop :" suffice it that " he con
tinued in this laborious function till the coming in of the
Six Articles6." " An act for abolishing of diversity of opinions
in certain articles concerning Christian religion," passed in
the parliament which assembled April 28, 1539, rendered it
highly penal to deny or in any way to impugn transubstan-
tiation, communion in one kind, the celibacy of the clergy,
the lawfulness of monastic vows, private masses, or auricular
confession. And as Bishop Latimer, among others, strenu
ously opposed the passing of the "Act of blood," it would
seem that the Lord Cromwell, having failed to induce him
to cease to place himself in opposition " to the king and
the whole parliament," "bore him in hand (contrary to the
fact) that it was his majestie's pleasure he should resign"
his bishoprick7. Latimer accordingly resigned the see of
Worcester on the 1st of July, 1539.

After the resignation of his bishoprick, it would seem
that M. Latimer was placed " in ward" in the house of Dr
Sampson, bishop of Chichester8, and that he remained in the
custody of the bishop, until that prelate was himself com
mitted to the Tower9. There is reason for believing that

4 Holinshed, in. p. 945.

5 Hearne. Benedict., &c. Abbat. Tom. 11. pp. 751, et seq. Latimer,.
Letter to Cromwell, 28 Oct. 1638. Strype, Eccl. Mem. i. i. p. 281,
Oxf. edit.

6 Foxe, Acts and Mon. in. p. 385.

7 Comp. Latimer, 3rd Serm. before K. Edw. VI. p. 136 of this
voluma State Papers, Vol. i. p. 849.

s Sermons, p. 164 of this vol.

9 State Papers, Hen. VIII. Vol. i. pp. 627, et seq. Strype, Eccl,
Mem. i. i. p. 502.

Xll MEMOIR OF HUGH LAT1MER.

Latimcr was then set at liberty ; and that, although on coming
to London for medical advice " he was molested and troubled
of the bishops," he yet continued at large until 1546. Then,
under suspicion of having " counselled and devised with
Crome," he was examined before the privy council, and " at
length was cast into the Tower ; where he continually re
mained prisoner till the tune that blessed King Edward
entered his crown1."

Edward VI. having succeeded to the crown in January
1547, the bishoprick of Worcester was again offered to Mr.
Latimer, during the year following, in consequence of an
address from the House of Commons to the Lord Protector
Somerset2: but ho declined the proffered dignity, and chose
rather to devote himself to preaching, and to obtaining redress
for the injured and oppressed among the lower orders of the
people ; his chief residence being with Archbishop Cranmer,
at Lambeth8. In other respects, however, Latimer was not
unemployed: for his name appears in a commission, the object
of which was to repress heresy ; and he was also one of the
divines appointed to reform the ecclesiastical law4. He is
said, moreover, to have assisted Archbishop Cranmer to com
pose the Homilies which were put forth by authority in the
first year of King Edward the sixth's reign. " In the which
his painful travails he continued all King Edward's time ;
preaching for the most part two sermons every Sunday ; and,
besides this, every morning ordinarily, winter and summer,
about two of the clock in the morning he was at his book
most diligently5."

But scarcely was Queen Mary seated on the throne, to

1 State Papers, Vol. i. pp. 848, et seq. Foxe, Acts and Mon. in.
p. 385, edit. 1684. See p. 319 of this vol.

2 Journ. H. of Comm. Jan. 8, 1548.

3 Sermons, p. 127 of this vol.

4 Strype, Eccl. Mem. n. i. 385 ; ii. 200. Cranm. 254, 388, Oxf.
edit.

5 Sermons, p. 320 of this vol.

MEMOIR OF HUGH LATIMER. Xlll

which she had succeeded on the death of her brother, in July
1553, when Latimer was summoned from Warwickshire, 1553.
to appear before the privy council in London; and on the
13th September, 1553, was committed a close prisoner to
the Tower6. In the April of the following year he, to- 1554.
gether with Archbishop Cranmer and Bishop Ridley, was
conveyed to Oxford for the purpose of holding disputations
on transubstantiation and the sacrifice of the mass, before
certain commissioners appointed for the occasion. The result
was, that the three prelates were adjudged to be heretics,
were excommunicated, and delivered over to the secular
power. Accordingly, Latimer and his two companions in
tribulation were committed to Bocardo, the common gaol in
Oxford, and there lay incarcerated until September, 1555. 1555<
Then, as if the church of Rome were unwilling that any
blood should be shed except by her own hands, the bishops
Latimer and Ridley were subjected afresh to a mock trial
under the professed sanction of a papal commission, were again
condemned, and, as a consequence, led forth to martyrdom on
the 16th of October, 1555. "When Master Latimer stood at
the stake, and the tormentors were about to set the fire upon
him and that most reverend father Doctor Ridley, he lifted up
his eyes towards heaven, with a most amiable and comfortable
countenance, saying these words, ' God is faithful, which does
not suffer us to be tempted above our strength'." Address
ing himself also to Bishop Ridley, he said, " Be of good
comfort, Master Ridley, and play the man : we shall this
day light such a candle, by God's grace, in England, as I
trust shall never be put out." Then, soon after the fire
had been kindled, and the flames had begun to envelope the
sufferers, Master Latimer soon passed into a better life,
whilst earnestly calling upon God to receive his soul.

Such was the end of Hugh Latimer, "that blessed servant

6 Foxe, Acts and Mon. m. p. 385, ed. 1684. Haynes, Burghley
State Papers, p. 183.

XJV MEMOIR OF HUGH LATIMER.

of God," and martyr for the truth ; " for whose laborious
travails, fruitful life and constant death, the whole realm"
of England " has cause to give great thanks to Almighty
God1."

The following is the list of Bishop Latimer's works as
given by Bishop Tanner in his Bibliotheca :

" Scripsit, Orationem ad ecclesiasticorum conventum ante
consultationem de reyni statu per evangelium reformando . . .
MDXCII. 8vo. Basil. MDXXXVII. . . . Concionum doctissi-
marum volumen ; quarum multa3 fuerunt habita) coram rege
Edvvardo VI. ct Catharina ducissa Suffolc. qua3 sapiuscule in
idiomate Anglico excusae sunt. H. Holland. Herool. p. 154.
Collecta3 sunt nonnullao Lond. per Tho. Some. MDXLIX.
Extant conciones num. XLI. cura famuli Aug. Bernhere.
Lond. MDLXXI. MDLXXV. 4to. Extant conciones numero
xxvii. Lond. MDLXII. Extant Conciones num. xxxviii. Lond.
MDLXXII. 4to. Extant xl. London. MDCV. Et xli. Lond.
MDCXXXV. 4to. Extat Concio ejus in die nativitatis Christi
MDXXIX. in vcrba " Tu quis es," etc. Fox. p. 1731. non
extat in vol. in 4to. Alia in eodem die. Fox. p. 2142.
Extat Concio ejus coram parliamento2 A. MDXXXVII. Alia
coram rege Ed war do et consilio. Pr. " Take hede and be
ware." Lond. by John Day . . . 12mo. Item extat ejus
Notable sermon preach'd in the Shrouds at Pauls, London
28 Jan. MDXLVIII. Lond. by John Day . . . 8vo. Item
Sermon at Stamford 9 Octob. MDL. Pr. " Reddite ergo
qua3 sunt Claris. Thys doctrine." Lond. by J. Day . . .
12mo. Ad suos Leicestrenses*, lib. i. " Pacem, quam Ser-
vator noster." Bal. viii. 85. Disputationem cum Ridlaeo

1 p. 323 of this vol. Foxe, Acts and Mon. in. p. 430. Bishop
Bull, Works, Vol. iv. p. 459, Oxf. 1827.

2 The Oratio ad Ecclesiast. Conventum, above mentioned.
•'* Tho letter Ad a micas *».r cstrcere. mentioned below.

MEMOIR OF HUGH LATIMER. XV

contra missam, lib. i. " Let every knee bow at the name."
MS. bibl. Bodl. KE. B. ii. 7. extat . . . MDLVI. 12mo. v.
F. 1718. Ad amicos ex carcere, lib. i. Bal. 1. c. Injunc-
tiones ad prior em et conventum S. Marice Wigorn. A.
MDXXXVII. Pr. " Forasmuch as in this my visitation."
Burnet, Hist. Reform. Tom. n. Append, p. 293. Disputa-
tionem Oxonice. 18 April. MDLIV. Fox. p. 1454. seq.
His protestation there 20 April MDLIV. MS. bibl. Em
manuel. Cantabr. Homeliam coram rege Edwardo, in qua
quails rex esse debeat ostenditur*. Pr. " Cum veneris in
terrain." MS. C. C. C. Cantabr. Miscell. D. p. 339. His
answers to the articles falsely imputed to him by Dr Powel
of Salisbury, Mr. Hubbardine, etc. 1. That our lady is
no sinner. 2. Saints are not to be honoured. 3. There is
no fire in hell. 4. There is no purgatory after this life.
Pr. " Occasioned of some not only." Fox. 1 edit. p. 1309.
A letter on the same argument to Mr Morrice. Ibidem.
Epistolas viii. ii. Latine, vi. Anglice, apud Fox. p. 1736.
1741. Epistolas ii. M. Parkero. MS. C. C. C. Cantabr.
Miscell. i. 403. ii. 40. Alias ii. ex carcere. i. Pr. " The
word of the Lord endureth." 2. Pr. " Brethren ; the time
is come." MS. bibl. Emmanuel. Cantabr. inter Epistolas
Marty rum."

To these may be added, " Injunctions to the Clergy of
the Diocese of Worcester, 1537." Thirty-seven Letters to
Lord Cromwell, the greater part of which have not been
printed.

It remains to be stated that, in reprinting the Sermons
of Bishop Latimer, the old editions (in a more or less com
plete state) to which access could be had, are those of 1549,
1562, 1571, 1572, 1584, 1607, 1635; and latterly the

4 A Latin version of the first Sermon before King Edw. VI.

XVI MEMOIR OF HUGH LAT1MER.

edition of 1596. It does not, however, appear that the
printing of any of the sermons was superintended by the
author himself (with the exception possibly of the Sermon
before the Convocation), although it is probable that ho was
a consenting party to the publication of those contained in
the edition of 1549 ]. The remaining sermons were "gather
ed" by Augustine Bernher, a Swiss, the faithful friend and
attendant of Bishop Latimer ; " albeit not so fully and per
fectly as they were uttered." Considering, therefore, the
circumstances under which these sermons were first given to
the world, it need not be a matter of surprise, if they ex
hibit traces of the foreign hand by which they were collected ;
and if the preacher's allusions to historical events, and his
citations of different writers, are occasionally found recorded in
an indefinite or inaccurate form, thus rendering the attempt to
verify them a task of some difficulty and uncertainty.

1 See the Sermon on the Epistle for the 23rd Sunday after
Trinity, sub init. p. 511 of this vol.

ERRATA.

p. 49, note 3, for expectivar, read expectativae.

73, note 1, for " Mem. of Cranmer, Append. No. 1," read, Eccles. Mem.
Vol. i. i. p. 445, seq. Oxf. edit.

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IIIHIIHII/II

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•

SERMONS

BY

HUGH L A T I M E R,

SOMETIME

BISHOP OF WORCESTER.

[LATIMER.]

[These Sermons on tho Card are reprinted from the first edition
of the Acts and Monuments of John Foxe, pp. 1298, &c. In the
account of Bishop Latimer, given in the present volume, some par
ticulars will be found respecting them.]

SERMONS ON THE CARD.

THE TENOR AND EFFECT OF CERTAIN SERMONS MADE

BY MASTER LATIMER IN CAMBRIDGE, ABOUT

THE YEAR OF OUR LORD 1529.

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

Now here is to be noted the great and prudent answer
of St John Baptist unto the Pharisees, that when they re
quired of him who he was, he would not directly answer of
himself what he was himself, but he said he was not Christ :
by the which saying he thought to put the Jews and Pha
risees out of their false opinion and belief towards him, in
that they would have had him to exercise the office of Christ ;
and so declared further unto them of Christ, saying, " He is
in the midst of you and amongst you, whom ye know not,
whose latchet of his shoe I am not worthy to unloose, or
undo." By this you may perceive that St John spake much

1 — 2

4 SERMONS [SERM.

in the laud and praise of Christ his Master, professing him
self to be in no wise like unto him. So likewise it shall be
necessary unto all men and women of this world, not to
ascribe unto themselves any goodness of themselves, but all
unto our Lord God, as shall appear hereafter, when this
question aforesaid, "Who art thou?" shall be moved unto
them : not as the Pharisees did unto St John, of an evil
purpose, but of a good and simple mind, as may appear
hereafter.

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

Let it be admitted for the probation of this, that it might
please the king's grace now being to accept into liis favour
a mean man, of a simple degree and birth, not born to any
possession ; whom the king's grace favoureth, not because
this person hath of himself deserved any such favour, but
that the king casteth this favour unto him of his own mere
motion and fantasy : and for because the king's grace will
more declare his favour unto him, he giveth unto this said
man a thousand pounds in lands, to him and his heirs, on

ON THE CARD.

this condition, that he shall take upon him to be the chief
captain and defender of his town of Calais1, and to be true
and faithful to him in the custody of the same, against the
Frenchmen especially, above all other enemies.

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

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

[l It will be remembered that the "town of Calais" was in the
possession of the English from the year 1346 until 1558, and the
command of the garrison there was considered a trust of much im
portance.]

6 SERMONS [SEIIM.

is to say, the temptation of the tiend, did obey unto their
desire ; and so he brake his promise and fidelity, the com
mandment of the everlasting King his master, in eating of
the apple by him inhibited.

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

The heirs of the captain of Calais could not by any
manner of claim ask of the king the right and title of their
father in the thousand pounds of possessions, by reason the
king might answer and say unto them, that although their
father deserved not of himself to enjoy so great possessions,
yet he deserved by himself to lose them, and greater,
committing so high treason, as he did, against his prince's
commandments ; whereby he had no wrong to lose his title,
but was unworthy to have the same, and had therein true
justice. Let not you think, which be his heirs, that if he
had justice to lose his possessions, you have wrong to lose
the same. In the same manner it may be answered unto all
men and women now being, that if our father Adam had
true justice to be excluded from his possession of everlasting
glory in paradise, let us not think the contrary that be his
heirs, but that we have no wrong in losing also the same ;
yea, we have true justice and right. Then in what miser
able estate we be, that of the right and just title of our own
deserts have lost the everlasting joy, and claim of ourselves
to be true inheritors of hell ! For he that committeth deadly
sin willingly, bindeth himself to be inheritor of everlasting
pain : and so did our forefather Adam willingly eat of the
apple forbidden. Wherefore he was cast out of the ever
lasting joy in paradise into this corrupt world, amongst all
vileness, whereby of himself he was not worthy to do any
thing laudable or pleasant to God, evermore bound to corrupt
affections and beastly appetites, transformed into the most
line-leanest and variables! nature that was made under hea-

I.] ON THE CARD. 7

ven; of whose seed and disposition all the world is lineally
descended, insomuch that this evil nature is so fused and
shed from one into another, that at this day there is no man
nor woman living, that can of themselves wash away this
abominable vileness : and so we must needs grant of our
selves to be in like displeasure unto God, as our forefather
Adam was. By reason hereof, as I said, we be of ourselves
the very children of the indignation and vengeance of God,
the true inheritors of hell, and working all towards hell :
which is the answer to this question, made to every man
and woman, by themselves, "Who art thou?"

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

The answer of this question is, when I ask it unto my
self, I must say that I am a Christian man, a Christian
woman, the child of everlasting joy, through the merits of
the bitter passion of Christ. This is a joyful answer. Here
we may see how much we be bound and in danger unto
God, that hath revived us from death to life, and saved us
that were damned: which great benefit we cannot well
consider, unless we do remember what we were of ourselves

8 SERMONS [SEILM.

before we meddled with him or his laws ; and the more
we know our feeble nature, and set less by it, the more
we shall conceive and know in our hearts what God hath
done for us; and the more we know what God hath done
for us, the less we shall set by ourselves, and the more we
shall love and please God : so that in no condition we shall
either know ourselves or God, except we do utterly confess
ourselves to be mere vileness and corruption. Well, now
it is come unto this point, that we be Christian men, Christian
women, I pray you what doth Christ require of a Christian
man, or of a Christian woman? Christ requireth nothing
else of a Christian man or woman, but that they will observe
his rule : for likewise as he is a good Augustine friar that
kecpeth well St. Augustine's rule, so is he a good Christian
man that keepeth well Christ's rule.

Is'ow then, what is Christ's rule? Christ's rule con-
sisteth in many things, as in the commandments, and the
works of mercy, and so forth. And for because I cannot
declare Christ's rule unto you at one time, as it ought to
be done, I will apply myself according to your custom at
this time of Christmas : I will, as I said, declare unto you
Christ's rule, but that shall be in Christ's cards. And
whereas you are wont to celebrate Christinas in playing
at cards, I intend, by God's grace, to deal unto you Christ's
cards, wherein you shall perceive Christ's rule. The game
that we will play at shall be called the triumph1, which
if it be well played at, he that dealeth shall win; the
players shall likewise win ; and the standers and lookers
upon shall do the same ; insomuch that there is no man
that is willing to play at this triumph with these cards,
but they shall be all winners, and no losers.

Let therefore every Christian man and woman play at
these cards, that they may have and obtain the triumph :
you must mark also that the triumph must apply to fetch
home unto him all the other cards, whatsoever suit they

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

I.] ON THE CARD. 0

be of. Now then, take ye this first card, which must appear
and be shewed unto you as followeth : you have heard what
was spoken to men of the old law, " Thou shalt not kill ;
•whosoever shall kill shall be in danger of judgment : but
I say unto you" of the new law, saith Christ, " that who
soever is angry with his neighbour, shall be in danger of
judgment ; and whosoever shall say unto his neighbour,
' Eaca,' that is to say, brainless," or any other like word of
rebuking, " shall be in danger of council ; and whosoever shall
say unto his neighbour, ' Fool,' shall be in danger of hell-
fire." This card was made and spoken by Christ, as appear-
eth in the fifth chapter of St Matthew.

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

Now behold and see, this card is divided into four parts :
the first part is one of the commandments that was given
unto Moses in the old law, before the coming of Christ;
which commandment we of the new law be bound to observe
and keep, and it is one of our commandments. The other
three parts spoken by Christ be nothing else but expositions
unto the first part of this commandment : for in very effect
all these four parts be but one commandment, that is to say,
" Thou shalt not kill." Yet nevertheless, the last three parts
do shew unto thee how many ways thou maycst kill thy
neighbour contrary to this commandment : yet, for all Christ's
exposition in the three last parts of this card, the terms
be not open enough to thee that dost read and hear them
spoken. No doubt, the Jews understood Christ well enough,
when he spake to them these three last sentences; for he
spake unto them in their own natural terms and tongue.
Wherefore, seeing that these terms were natural terms of
the Jews, it shall be necessary to expound them, and com
pare them unto some like terms of our natural speech, that
we in like manner may understand Christ as well as the
Jews did. We will begin first with the first part of this
card, and then after, with the other three parts. You must
therefore understand that the Jews and the Pharisees of

1 0 SERMONS j

SERAI.

the old law, to whom this first part, this commandment,
" Thou shalt not kill," was spoken, thought it sufficient and
enough for their discharge, not to kill with any manner of
material weapon, as sword, dagger, or with any such weapon ;
arid they thought it no great fault whatsoever they said
or did by their neighbours, so that they did not harm or
meddle with their corporal bodies : which was a false opinion
in them, as prove well the three last other sentences follow
ing the first part of this card.

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

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

Now to the third offence, and last of these three : That
man that calleth his neighbour " fool." doth more declare

I.] ON THE CARD. 11

his angry mind toward him, than he that called his neigh
bour but " brainless," or any such words moving ire : for to
call a man "fool," that word representeth more envy in a
man, than "brainless" doth. Wherefore he doth most
offend, because he doth most earnestly with such words
express his ire, and so he is " in danger of hell-fire."

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

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

12 SERMONS

of ire : wherefore hell-fire is appointed for it ; that is, the
most pain of the three punishments.

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

These evil-disposed affections and sensualities in us are
always contrary to the rule of our salvation. What shall we
do now or imagine, to thrust down these Turks and to subdue

I.] ON THE CARD. ].3

them ? It is a great ignominy and shame for a Christian
man to be bond and subject unto a Turk : nay, it shall not
be so ; we will first cast a trump in their way, and play with
them at cards, who shall have the better. Let us play there
fore on this fashion with this card. Whensoever it shall
happen the foul passions and Turks to rise in our stomachs
against our brother or neighbour, either for unkind words,
injuries, or wrongs, which they have done unto us, contrary
unto our mind ; straightways let us call unto our remembrance,
and speak this question unto ourselves, " Who art thou ?"
The answer is, " I am a Christian man." Then further we
must say to ourselves, " What requireth Christ of a Christian
man?" JSTow turn up your trump, your heart (hearts is Hearts
trump, as I said before), and cast your trump, your heart, on tn
this card ; and upon this card you shall learn what Christ
requireth of a Christian man, — not to be angry, ne moved to
ire against his neighbour, in mind, countenance, nor other
ways, by word or deed. Then take up this card with your
heart, and lay them together : that done, you have won the
game of the Turk, whereby you have defaced and overcome
him by true and lawful play. But, alas for pity ! the Rhodes
are won1 and overcome by these false Turks ; the strong
castle Faith is decayed, so that I fear it is almost impossible
to win it again.

The great occasion of the loss of this Rhodes is by reason
that Christian men do so daily kill their own nation, that the
very true number of Christianity is decayed ; which murder
and killing one of another is increased specially two ways,
to the utter undoing of Christendom, that is to say, by ex
ample and silence. By example, as thus : when the father, TWO
the mother, the lord, the lady, the master, the dame, be killings.
themselves overcome with these Turks, they be continual
swearers, avouterers, disposers to malice, never in patience,
and so forth in all other vices : think you not, when the
father, the mother, the master, the dame, be disposed unto
vice or impatience, but that their children and servants shall
incline and be disposed to the same? No doubt, as the child
shall take disposition natural of the father and mother, so

[L Alluding to the capture of the Island of Rhodes by the Turks,
A.D. 1523. Universal History, (Modern part) Vol. xv. pp. 300, &c.]

14 SERMON* [SKK.M.

shall the servants apply unto the vices of their masters ami
dames : if the heads be false in their faculties and crafts, it is
no marvel if the children, servants and apprentices do joy
therein. This is a great and shameful manner of killing
Christian men, that the fathers, the mothers, the masters, and
the dames, shall not alonely kill themselves, but all theirs,
and all that belongeth unto them : and so this way is a great
number of Christian Uncage murdered and spoiled.

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

Wherefore I exhort all true Christian men and women to
give good example unto your children and servants, and suffer
not them by silence to offend. Every man must be in his
own house, according to St. Augustine's mind1, a bishop, not
alonely giving good ensample, but teaching according to it,
rebuking and punishing vice ; not suffering your children and
servants to forget the laws of God. You ought to see them
have their belief, to know the commandments of God, to keep
their holy-days, not to lose their time in idleness : if they do
so, you shall all suffer pain for it, if God be true of his
saying, as there is no doubt thereof. And so you may per
ceive that there be many a one that breaketh this card,
" Thou shalt not kill," and playeth therewith oftentime at
the blind trump, whereby they be no winners, but great
losers. But who be those now-a-days that can clear them
selves of these manifest murders used to their children and

[i De Civit. Dei, Lib. i. cap. 9. Lib. xix. cap. 19. Opera, Tom. vn.
col. 8. 426. Edit. Boned. Antv. 1702.]

1.] 'ON THE CARD. 15

servants? I think not the contrary, but that many have
these two ways slain their own children unto their damna
tion ; unless the great mercy of God were ready to help
them when they repent there-for.

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

Christ, when he was in this world amongst the Jews and
Pharisees, there was a great Pharisee whose name was
Simon : this Pharisee desired Christ on a time to dine with
him, thinking in himself that he was able and worthy to give
Christ a dinner. Christ refused not his dinner, but came
unto him. In tune of their dinner it chanced there came
into the house a great and a common sinner named Mary
Magdalene. As soon as she perceived Christ, she cast herself
down, and called unto her remembrance what she was of
herself, and how greatly she had offended God ; whereby she
conceived in Christ great love, and so came near unto him,
and washed his feet with bitter tears, and shed upon his head
precious ointment, thinking that by him she should be de
livered from her sins. This great and proud Pharisee, seeing
that Christ did accept her oblation in the best part, had great
indignation against this woman, and said to himself, " If this
man Christ were a holy prophet, as he is taken for, he would
not suffer this sinner to come so nigh him." Christ, under
standing the naughty mind of this Pharisee, said unto him,
" Simon, I have somewhat to say unto thee." " Say what
you please," quod the Pharisee. Then said Christ, " I pray
thee, tell me this: If there be a man to whom is owing twen
ty pound by one, and forty by another, this man to whom
this money is owing, perceiving these two men be not able
to pay him, he forgiveth them both : which of these two
debtors ought to love this man most?" The Pharisee said,
" That man ought to love him best, that had most forgiven
him." " Likewise," said Christ, " it is by this woman : she
hath loved me most, therefore most is forgiven her ; she hath

16

SERMONS OX THE CARD. [sERM. I.

known her sins most, whereby she hath most loved me.
And thou hast least loved me, because thou hast least known
thy sins: therefore, because thou hast least known thine
offences, thou art least forgiven." So this proud Pharisee
had an answer to delay his pride. And think you not, but
that there be amongst us a great number of these proud
Pharisees, which think themselves worthy to bid Christ to
dinner ; which will perk, and presume to sit by Christ in the
church,' and have a disdain of this poor woman Magdalene,
their poor neighbour, with a high, disdainous, and solemn
countenance ? And being always desirous to climb highest in
the church, reckoning themselves more worthy to sit there
than another, I fear me poor Magdalene under the board, and
in the belfry, hath more forgiven of Christ than they have :
for it is like that those Pharisees do less know themselves and
their offences, whereby they less love God, and so they be
less forgiven.

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

ANOTHER SERMON OF M. LATIMER, CONCERNING
THE SAME MATTER.

Now you have heard what is meant by this first card,
and how you ought to play with it, I purpose again to deal
unto you another card, almost of the same suit ; for they be
of so nigh affinity, that one cannot be well played without the
other. The first card declared, that you should not kill,
which might be done divers ways ; as being angry with your
neighbour, in mind, in countenance, in word, or deed: it
declared also, how you should subdue the passions of ire, and
so clear evermore yourselves from them. And whereas this
first card doth kill in you these stubborn Turks of ire ; this
second card will not only they should be mortified in you,
but that you yourselves shall cause them to be likewise mor
tified in your neighbour, if that your said neighbour hath
been through your occasion moved unto ire, either in coun
tenance, word, or deed. Now let us hear therefore the tenor
of this card : " When thou makest thine oblation at mine [Matt. v. 2.%
altar, and there dost remember that thy neighbour hath
any thing against thee, lay down there thy oblation, and
go first and reconcile thy neighbour, and then come and
offer thy oblation."

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

[LATIMER.]

18 SERMONS [SERM.

willing to make him amends, as far forth as thy words and
substance will extend, requiring him not to take it at the
worst : thou art sorry in thy mind, that thou shouldest be
occasion of his offending.

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

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

Yet, peradventure, there be some in the world that be so
devilish and so hard-hearted, that they will not apply in any
condition unto charity. For all that, do what lieth in thee,
by all charitable means to bring him to unity. If he will
in no wise apply thereunto, thou mayest be sorrowful in thy
heart, that by thine occasion that man or woman continucth
in such a damnable state. This notwithstanding, if thou do
the best that lieth in thee to reconcile him, according to some
doctors' mind, thou art discharged towards God. Never-

II.] ON THE CARD. 19

theless St Augustine1 doubteth in this case, whether thy
oblations, prayers, or good deeds, shall avail thee before
God, or no, until thy neighbour come again to good state,
whom thou hast brought out of the way. Doth this noble
doctor doubt therein? What aileth us to be so bold, and
count it but a small fault, or none, to bring our neighbour2
out of patience for every trifle that standeth not with our
mind ? You may see what a grievous thing this is, to bring
another man out of patience, that peradventure you cannot
bring in again with all the goods that you have : for surely,
after the opinion of great wise men, friendship once broken
will be never well made whole again. Wherefore you shall
hear what Christ saith unto such persons. Saith Christ,
" I came down into this world, and so took on me bitter
passion for man's sake, by the merits whereof I intended
to make unity and peace in mankind, to make man brother
unto me, and so to expel the dominion of Satan, the devil,
which worketh nothing else but dissension : and yet now
there be a great number of you, that have professed my
name, and say you be Christian men, which do rebel against
my purpose and mind. I go about to make my fold : you
go about to break the same, and kill my flock." "How
darest thou," saith Christ, " presume to come unto my altar,
unto my church, or into my presence, to make oblation unto
me, that takest on thee to spoil my lambs ? I go about like
a good shepherd to gather them together ; and thou dost the
contrary, evermore ready to divide and lose them. Who made
thee so bold to meddle with my silly beasts, which I bought
so dearly with my precious blood ? I warn thee out of my
sight, come not in my presence : I refuse thee and all thy
works, except thou go and bring home again my lambs which
thou hast lost. Wherefore, if thou thyself intend to be one
of mine, lay even down by and by thine oblation, and come
no further toward mine altar ; but go and seek them without
any questions, as it becometh a true and faithful servant."

A true and faithful servant, whensoever his master com-
mandeth him to do any thing, he maketh no stops nor ques
tions, but goeth forth with a good mind : and it is not unlike

t1 Sermo. 82, De Verbis Evangel. Matt, xviii. Opera, Tom. v.
col. 308, Edit. Bened. Antv. 1700.]

[2 To bring another man, several of the old editions.]

2—2

90 SERMONS [SKRM.

he, continuing in such a good mind and will, shall well over
come all dangers and stops, whatsoever betide him in his
journey, and bring to pass effectually his master's will and
pleasure. On the contrary, a slothful servant, when his
master commandeth him to do any thing, by and by he will
ask questions, "Where?" "When?" "Which way?" and so
forth; and so he putteth every thing in doubt, that although
both his errand and way be never so plain, yet by his unto
ward and slothful behaviour his master's commandment is either
undone quite, or else so done that it shall stand to no good
purpose. Go now forth with the good servant, and ask no
such questions, and put no doubts. Be not ashamed to do
thy Master's and Lord's will and commandment, Go, as I
said, unto thy neighbour that is offended by thee, and re
concile him (as is afore said) whom thou hast lost by thy
unkind words, by thy scorns, mocks, and other disdainous
words and behaviours ; and be not nice to ask of him the
cause why he is displeased with thee : require of him chari
tably to remit ; and cease not till you both depart, one from
the other, true brethren in Christ.

Do not, like the slothful servant, thy master's message
with cautels and doubts: come not to thy neighbour whom
thou hast offended, and give him a pennyworth of ale, or a
banquet, and so make him a fair countenance, thinking that
by thy drink or dinner he will shew thee like countenance.
I grant you may both laugh and make good cheer, and yet
there may remain a bag of rusty malice, twenty years old,
in thy neighbour's bosom. WThen he departeth from thee
with a good countenance, thou thinkest all is well then. But
now, I tell thee, it is worse than it was, for by such cloaked
charity, where thou dost offend before Christ but once, thou
hast offended twice herein : for now thou goest about to give
Christ a mock, if he would take it of thee. Thou thinkest
to blind thy master Christ's commandment. Beware, do not
so, for at length he will overmatch thee, and take thee tardy
whatsoever thou be; and so, as I said, it should be better
for thee not to do his message on this fashion, for it will
stand thee in no purpose. " What?" some will say, " I am
sure he loveth me well enough : he speaketh fair to my face."
Yet for all that thou mayest be deceived. It proveth not
true love in a man, to speak fair. If he love thee with his

II.] ON THE CARD. 21

mind and heart, he loveth thee with his eyes, with his
tongue, with his feet, with his hands and his body ; for all
these parts of a man's body be obedient to the will and mind.
He loveth thee with his eyes, that looketh cheerfully on thee,
when thou meetest with him, and is glad to see thee prosper
and do well. He loveth thee with his tongue, that speaketh
well by thee behind thy back, or giveth thee good counsel.
He loveth thee with his feet, that is willing to go to help
thee out of trouble and business. He loveth thee with his
hands, that will help thee in time of necessity, by giving
some alms-deeds, or with any other occupation of the hand.
He loveth thee with his body, that will labour with his body,
or put his body in danger to do good for thee, or to deliver
thee from adversity : and so forth, with the other members
of his body. And if thy neighbour will do according to these
sayings, then thou mayest think that he loveth thee well ;
and thou, in like wise, oughtest to declare and open thy
love unto thy neighbour in like fashion, or else you be bound
one to reconcile the other, till this perfect love be engendered
amongst you.

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

Now I trust you wot what your card meaneth : let
us see how that we can play with the same. Whensoever
it shall happen you to go and make your oblation unto
God, ask of yourselves this question, "Who art thou?"
The answer, as you know, is, "I am a Christian man." Then
you must again ask unto yourself, What Christ requireth
of a Christian man? By and by cast down your trump,
your heart, and look first of one card, then of another.

22 SERMONS [SERM.

The first card telleth thec, thou shalt not kill, thou shalt
not be angry, thou shalt not be out of patience. This
done, thou shalt look if there be any more cards to take
up ; and if thou look well, thou shalt see another card of
the same suit, wherein thou shalt know that thou art bound
to reconcile thy neighbour. Then cast thy trump upon them
both, and gather them all three together, and do according
to the virtue of thy cards ; and surely thou shalt not lose.
Thou shalt first kill the great Turks, and discomfort and
thrust them down. Thou shalt again fetch home Christ's
sheep that thou hast lost ; whereby thou mayest go both
patiently and with a quiet mind unto the church, and
make thy oblation unto God ; and then, without doubt, he
will hear thee.

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

Another way God will refuse thy voluntary oblation,
as thus : if so be it that thou hast gotten never so truly
thy goods, according both to the laws of God and man,
and hast with the same goods not relieved thy poor neigh
bour, when thou hast seen him hungry, thirsty, and naked,
he will not take thy oblation when thou shalt offer the same,
because he will say unto thee, "When I was hungry, thou
gavest me no meat ; when I was thirsty, thou gavest no
drink; and when I was naked, thou didst not clothe me.
Wherefore I will not take thy oblation, because it is none

II.] ON THE CARD. 23

of thine. I left it thee to relieve thy poor neighbours,
and thou hast not therein done according unto this my
commandment, Misericordiam volo, et non sacrificium ; I
had rather have mercy done, than sacrifice or oblation.
Wherefore until thou dost the one more than the other, I
will not accept thine oblation."

Evermore bestow the greatest part of thy goods in
works of mercy, and the less part in voluntary works.
Voluntary works be called all manner of offering in the
church, except your four offering-days1, and your tithes :
setting up candles, gilding and painting, building of churches,
giving of ornaments, going on pilgrimages, making of high
ways, and such other, be called voluntary works ; which
works be of themselves marvellous good, and convenient
to be done. Necessary works, and works of mercy, are
called the commandments, the four offering-days1, your tithes,
and such other that belong to the commandments ; and
works of mercy consist in relieving and visiting thy poor
neighbours. Now then, if men be so foolish of themselves,
that they will bestow the most part of their goods in
voluntary works, which they be not bound to keep, but
willingly and by then- devotion ; and leave the necessary
works undone, which they are bound to do ; they and all
their voluntary works are like to go unto everlasting dam
nation. And I promise you, if you build a hundred
churches, give as much as you can make to gilding of saints,
and honouring of the church ; and if thou go as many
pilgrimages as thy body can well suffer, and offer as great
candles as oaks; if thou leave the works of mercy and
the commandments undone, these works shall nothing avail
thee. No doubt the voluntary works be good and ought
to, be done; but yet they must be so done, that by their
occasion the necessary works and the works of mercy be
not decayed and forgotten. If you will build a glorious
church unto God, see first yourselves to be in charity with

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

24 SERMONS ON THE CARD. [.SERM. II.]

your neighbours, and suffer not them to be offended by your
works. Then, when ye come into your parish-church, you
bring with you the holy temple of God; as St Paul saith,
"You yourselves be the very holy temples of God:" and Christ
[K»ck. saith by his prophet, "In you will I rest, and intend to make
26,270 my mansion and abiding-place." Again, if you list to gild
and paint Christ in your churches, and honour him in
vestments, see that before your eyes the poor people die
not for lack of meat, drink, and clothing. Then do you
deck the very true temple of God, and honour him in rich
vestures that will never be worn, and so forth use yourselves
according unto the commandments : and then, finally, set up
your candles, and they will report what a glorious light
remaineth in your hearts ; for it is not fitting to see a dead
man light candles. Then, I say, go your pilgrimages, build
your material churches, do all your voluntary works; and
they will then represent you unto God, and testify with
you, that you have provided him a glorious place in your
hearts. But beware, I say again, that you do not run
so far in your voluntary works, that ye do quite forget
your necessary works of mercy, which you are bound to
keep: you must have ever a good respect unto the best
and worthiest works toward God to be done first and
with more efficacy, and the other to be done secondarily.
Thus if you do, with the other that I have spoken of
before, ye may come according to the tenor of your cards,
and offer your oblations and prayers to our Lord Jesus
Christ, who will both hear and accept them to your ever
lasting joy and glory : to the which he bring us, and all
those whom he suffered death for. Amen.

A SERMON MADE BY M. HUGH LATIMER, AT THE TIME OF

THE INSURRECTION IN THE NORTH1, WHICH WAS IN

THE TWENTY-SEVENTH YEAR OF THE REIGN OF

KING HENRY THE EIGHTH, ANN. DOM. 1535.

UPON THE EPISTLE READ IN THE CHURCH

THE TWENTY-FIRST SUNDAY AFTER

TRINITY SUNDAY, TAKEN OUT

OF THE SIXTH CHAPTER

OF THE EPISTLE OF

ST PAUL TO THE

EPHESIANS.

II Put on all the armour of God, that ye may stand, $c.
[Ephes. vi. 10, et seq.]

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

Now cometh he forth and comforteth them, and teacheth
them to be bold, and to play the men, and fight manfully.
For they must fight with valiant warriors, as appeareth
afterward in the text. And against they come to fight he
comforteth them, saying, " My brethren. " He calleth them
brethren ; for though he taught them before to be subject to
kings and rulers, and to be obedient to their superiors, yet he
teacheth them that in Christ we be all brethren, according to
the saying in this same chapter, " God is no accepter of
persons." " My brethren," saith he, " be ye comforted, be
ye strong ;" not trusting to yourselves ; no, but be bold, and
comforted "by our Lord, and by the power of his virtue:" not

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

26 SERMON ON THE EPISTLE READ ON THE [sERM.

by your own virtue, for it is not of power to resist such
assaults as he speaketh of hereafter. " Put on, or apparel
you with, the armour of God." Armour is an apparel to
clothe a man, and maketh him seemly and comely ; setteth
forth his body, and maketh him strong and bold in battle.
And therefore Saint Paul exhorteth generally his brethren to
be armed; and as the assaults be strong, and not small, so he
givcth strong armour, and not small : " Put on," saith he,
" the armour of God." He speaketh generally of armour,
but afterwards he speaketh particularly of the parts of ar
mour, where he saith, be armed complete, whole ; be armed
on every part with the armour of God ; not borrowed, nor
patched, but all godly. And as armour setteth forth a man's
body, so this godly armour maketh us seemly in the sight of
God, and acceptable in his wars.

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

For, saith he, " we have not wrestling or strife against
flesh and blood :" which may be understood, against certain
sins, which come of the flesh only ; but let us take it as it
standeth, " against flesh and blood," that is, against any
corporal man, which is but a weak thing in comparison, and
with one stroke destroyed or slain : but we have to do with
strong, mighty princes and potentates; that mighty prince,
that great conqueror of tliis world, the devil, yea a con
queror : for though our Saviour Jesus Christ conquered him
and all his, by suffering his blessed passion, yet is he a great
conqueror in this world, and reigneth over a great multitude
of his own, and maketh continual conflicts and assaults against
the rest, to subdue them also under his power; which, if they

III.] TWENTY-FIRST SUNDAY AFTER TRINITY. 27

be armed after St Paul's teaching, shall stand strongly against
his assaults. " Our battle," saith St Paul, " is against princes,
potestates," that is, against devils : for, after the common
opinion, there fell from heaven of every order of angels, as of
potentates. He saith also, " against worldly rulers of these
darknesses :" for, as doctors l do write, the spirits that fell
with Lucifer have their being in aere caliginoso, the air, in
darkness, and the rulers of this world, by God's sufferance, to
hurt, vex and assault them that live upon the earth. For
their nature is, as they be damned, to desire to draw all
mankind unto like damnation ; such is their malice. And
though they hang in the air, or fall in a garden or other
pleasant place, yet have they continually their pain upon
their backs. Against these we wrestle, and " against spiritual
wickedness in ccelestibus," that is, in the air; or we fight
against spiritual wickedness in heavenly things.

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

Yea, he hath also less ordnance evil enough, (they may
be called serpentines2 ;) some bishops in divers countries, and
here in England, which he hath shot at some good Christian
men, that they have been blown to ashes. So can this great
captain, the devil, shoot his ordnance. He hath yet less ord
nance, for he hath -of all sorts to shoot at good Christian
men ; he hath hand-guns and bows, which do much hurt, but
not so much as the great ordnance. These be accusers, pro-

[l See Petri Lombard. Sentent. Lib. n. Distinct, vi. and the
commentators on that Master. Also, "Sermones super Epistolis Do-

minicalibus, &c., collecti ex Sermonibus Wilhelm. Lugdunens, alio-

rumque doctorum catholicorum, &c." Serm. xlviii. Argent. 1489.]

[2 A serpentine was a small piece of artillery, which carried a
ball of about fib. weight.]

28 SERMON ON THE EPISTLE READ ON THE [sERM.

motors and slanderers ; they be evil ordnance, shrewd hand
guns and bows ; they put a man to great displeasure ; often
times death cometh upon that shot. For these things, saith
the text, "take the armour of God." Against the great
captains, the devils, and against their artillery, their minis
ters, there can nothing defend us but the armour of God.

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

St Paul hath spoken of this armour of God generally,
and now declareth the parts and pieces of armour ; and teach-
etli them how to apparel every part of the body with tin's
armour. He beginncth yet again, saying, "Be strong, having
your reins, or your loins girded about." Some men of war
use to have about their loins an apron or girdle of mail, gird
fast for the safeguard of the nether part of their body. So
St Paul would we should gird our loins, which betokeneth
lechery or other sinfulness, with a girdle, which is to be
taken for a restraint or continence from such vices. In
" truth," or " truly gird :" it may not be feigned, or falsely
girt, but in verity and truth. There be many bachelors, as
yet men unmarried, which seem to be girt with the girdle of
continence, and yet it is not in truth, it is but feignedly.
And some religious persons make a profession of continence
or chastity, and yet not in truth, their hearts be not truly
chaste. Such feigned girding of the loins cannot make a
man strong to resist the assaults of the great captain or
enemy in the evil day. Yet some get them girdles with
great knots, as though they would be surely girt, and as
though they would break the devil's head with their knotted

III.] TWENTY-FIRST SUNDAY AFTER TRINITY. 29

girdles. Nay, he will not be so overcome : it is no knot of an
hempton girdle that he feareth ; that is no piece of harness
of the armour of God, which may resist the assault in the
evil day ; it is but feigned gear ; it must be in the heart, &c.

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

In like manner these men in the North country, they
make pretence as though they were armed in God's armour,
gird in truth, and clothed in righteousness. I hear say they
wear the cross1 and the wounds before and behind, and they
pretend much truth to the king's grace and to the common
wealth, when they intend nothing less ; and deceive the poor
ignorant people, and bring them to fight against both the
king, the church, and the commonwealth.

They arm them with the sign of the cross and of the
wounds, and go clean contrary to him that bare the cross,
and suffered those wounds. They rise with the king, and
fight against the king in his ministers and officers ; they rise
with the church, and fight against the church, which is the
congregation of faithful men ; they rise for the commonwealth,
and fight against it, and go about to make the commons
each to kill other, and to destroy the commonwealth. Lo,
what false pretence can the devil send amongst us ! It is one

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

30 SERMON ON THE EPISTLE READ ON THE [SERM.

of his most crafty and subtle assaults, to send his warriors
forth under the badge of God, as though they were armed
in righteousness and justice.

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

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

But ye say, it is new learning1. Now I tell you it is
the old learning. Yea, ye say, it is old heresy new scoured.
Nay, I tell you it is old truth, long rusted with your canker,
and now new made bright and scoured. What a rusty
truth is this, Quodcumque ligaveris, "Whatsoever thou
bindest," &c. Tins is a truth spoken to the apostles, and
ah1 true preachers their successors, that with the law of God
they should bind and condemn all that sinned ; and who
soever did repent, they should declare him loosed and
forgiven, by believing in the blood of Christ. But how
hath this truth over-rusted with the pope's rust? For he,
by this text, " Whatsoever thou bindeth," hath taken upon
him to make what laws him listed, clean contrary unto
God's word, which willeth that every man should obey the

[! A reproachful term, which papists then applied to the doctrines
taught at the Reformation. See Becon, Early Writings, p. 439.
But the same term was used at an earlier period, to stigmatise that
cultivation of classical literature which led to the neglect of the writings
of the Schoolmen.]

III.] TWENTY-FIRST SUNDAY AFTER TRINITY. 31

prince's law : and by this text, " Whatsoever thou loosest,"
he hath made all people believe that, for money, he might
forgive what and whom he lusted; so that if any man
had robbed his master, or taken any thing wrongfully, the
pope would loose him, by this pardon or that pardon, given
to these friars or those friars, put in this box or that box.
And, as it were, by these means a dividend of the spoil
was made, so that it was not restored, nor the person rightly
discharged; and yet most part of the spoil came to the
hands of him and his ministers. What is this but a new
learning ; a new canker to rust and corrupt the old truth ?
Ye call your learning old : it may indeed be called old, for it
cometh of that serpent which did pervert God's command
ment and beguiled Eve ; so it is an old custom to pervert
God's word, and to rust it, and corrupt it.

We be a great many that profess to be true ministers
of the gospel; but at the trial I think it will come to pass
as it did with Gideon, a duke, which God raised up to
deliver the children of Israel from the Midianites, in whose
hands they were fallen, because they had broken God's
commandment, and displeased God : yet at the length he
had compassion on them, and raised up Gideon to deliver
them. When they heard that they had a captain, or a
duke, that should deliver them, they assembled a great
number, about thirty thousand : but when it came to pass
that they should fight, they departed all save five hundred.2 [J«dg. vii. 3.]
So, I fear me, that at the trial we shall be found but a
few ministers of the true gospel of peace, and armed in the
true armour of God.

It folio weth, " And in all things take the shield or
buckler of faith." The buckler is a thing wherewith a man

O

most chiefly defendeth himself: and that must be perfect
faith in Jesus Christ, in our Captain, and in his word. It
must also be a true faith, it is else no part of the armour
of God : it may not be feigned, but a buckler, which may
stop or quench the violence of the flaming darts of the most
wicked.

" Take also the helmet or head-piece of health," or
true health in Jesus Christ; for there is no health in any

[2 It is scarcely necessary to observe that there is a slight inac
curacy in this account of Gideon's followers.]

32 SERMON ON THE EPISTLE, &C. [sERM. III.]

other name : not the health of a grey friar's coat, or the
health of this pardon or that pardon ; that were a false
helmet, and should not defend the violence of the wicked.

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

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

THE SERMON THAT THE REVEREND FATHER IN CHRIST,

M. HUGH LATIMER, BISHOP OF WORCESTER, MADE TO

THE CONVOCATION1 OF THE CLERGY, BEFORE THE

PARLIAMENT BEGAN, THE 9 DAY OF JUNE, THE

28 YEAR OF THE REIGN OF OUR LATE KING

HENRY THE 8. TRANSLATED OUT OF LATIN

INTO ENGLISH, TO THE INTENT THAT

THINGS WELL SAID TO A FEW MAY

BE UNDERSTOOD OF MANY, AND

DO GOOD TO ALL THEM THAT

DESIRE TO UNDERSTAND

THE TRUTH.

Filii hujus seculi, #c. — Luc. xvi.

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

t1 In this Convocation grievous complaints were made against
the teaching of "erroneous opinions," then so called. The most
important decisions of the Convocation were "The judgment con
cerning General Councils," and "The Articles about Religion."
Wilkins, in. 804, et seq.]

[LATIMER.]

ation.

34 SERMON PREACHED BEFORE THE [sERM.

Now, I suppose that you see right well, being men of
The learned such learning, for what purpose the Lord said this, and that

number hath . , /. i i

least need of ye have no need to be holpen with any part 01 my labour

expositions. » -/.MI T Ml J

in this thing. But yet, if ye will pardon me, I will wade
somewhat deeper in this matter, and as nigh as I can, fetch
it from the first original beginning. For undoubtedly, ye
may much marvel at this saying, if ye well ponder both
what is said, and who saith it. Define me first these three
things : what prudence is ; what the world ; what light ; and
who be the children of the world ; who of the light : see
what they signify in scripture. I marvel if by and by
ye all agree, that the children of the world should be
wiser than the children of the light. To come somewhat
nigher the matter, thus the Lord beginneth :

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

BRETHREN, because these words are so spoken in a
parable, and are so wrapped in wrinkles, that yet they
seem to have a face and a similitude of a thing done indeed,
and like an history, I think it much profitable to tarry some
what in them. And though we may perchance find in
our hearts to- believe all that is there spoken to be true ;
yet I doubt whether we may abide it, that these words
of Christ do pertain unto us, and admonish us of our duty,
which do and live after such sort, as though Christ, when
he spake any thing, had, as the time served him, served
his turn, and not regarded the time that came after him,
neither provided for us, or any matters of ours ; as some
God is no of the philosophers thought, which said, that God walked

idle walker. , , ,,

up and down in heaven, and tlnnketh never a deal 01
our affairs. But, my good brethren, err not you so ; stick
not you to such your imaginations. For if ye inwardly
behold these words, if ye diligently roll them in your minds,
and after explicate and open them, ye shall see our time
much touched in these mysteries. Ye shall perceive that

IV.] CONVOCATION OF THE CLERGY. 35

God by this example shaketh us by the noses and pulleth
us by the ears. Ye shall perceive very plain, that God
setteth before our eyes in this similitude what we ought
most to flee, and what we ought soonest to follow. For
Luke saith, "The Lord spake these words to his disciples."
Wherefore let it be out of all doubt that he spake them
to us, which even as we will be counted the successors
and vicars of Christ's disciples, so we be, if we be good
dispensers and do our duty. He said these things partly
to us, which spake them partly of himself. For he is that Christ hath
rich man, which not only had, but hath, and shall have «d» * st
evermore, I say not one, but many stewards, even to the
end of the world.

He is man, seeing that he is God and man. He is rich,
not only in mercy but in all kind of riches ; for it is he that
giveth to us all things abundantly. It is he of whose hand
we received both our lives, and other things necessary for the
conservation of the same. What man hath any thing, I pray
you, but he hath received it of his plentifulness ? To be
short, it is he that " openeth his hand, and filleth all beasts
with his blessing," and1 giveth unto us in most ample wise his
benediction. Neither his treasure can be spent, how much cimst^

soever he lash out ; how much soever we take of him his cannot be

spent-
treasure tarneth still, ever taken, never spent.

He is also the good man of the house : the church is his
household, which ought with all diligence to be fed with his
word and his sacraments. These be his goods most precious,
the dispensation and administration whereof he would bishops
and curates should have. Which thine: St Paul affirmeth The office of

• , . . ministers.

saying, u Let men esteem us as the ministers of Christ, and
dispensers of God's mysteries." But, I pray you, what is to
be looked for in a dispenser ? This surely, " that he be found
faithful," and that he truly dispense, and lay out the goods of
the Lord ; that he give meat in time ; give it, I say, and not
sell it ; meat I say, and not poison. For the one doth in
toxicate and slay the eater, the other feedeth and nourisheth
him. Finally, let him not slack and defer the doing of his what man-
office, but let him do his duty when time is, and need requir- » mSSaSr1
eth it. This is also to be looked for, that he be one whom s
God hath called and put in office, and not one that cometh
[l and not only giveth, 1562.]

3—2

SERMON PREACHED BEFORE THE

SERM.

A faithful
steward.

Counter
feiters of
God s c-oin.

uncalled, unscnt for ; not one that of himself presumeth to
take honour upon him. And1 surely, if all this that I say be
required in a good minister, it is much lighter to require them
all in every one, than to find one any where that hath them
all. Who is a true and faithful steward ? He is true, he is
faithful, that coineth no new money, but taketh it ready
coined of the good man of the house ; and neither changeth
it, ne clippeth it, after it is taken to him to spend, but
spendeth even the self-same that he had of his Lord, and
spendeth it as his Lord's commandment is ; neither to his own
vantage uttering it, nor as the lewd servant did, hiding it in
the ground. Brethren, if a faithful steward ought to do as I
have said, I pray you, ponder and examine this well, whether
our bishops and abbots, prelates and curates, have been
hitherto faithful stewards or no ? Ponder, whether yet many
of them be as they should be or no ? Go ye to, tell me now
as your conscience leadeth you, (I will let pass to speak of
many other,) was there not some, that despising the money of
the Lord, as copper and not current, either coined new them
selves, or else uttered abroad newly corned of other ; some
time either adulterating the word of God, or else mingling it
(as taverners do, which brew and utter the evil and good both
in one pot), sometime in the stead of God's word blowing out
the dreams of men ? while they thus preached to the people
the redemption that cometh by Christ's death to serve only
them that died before his coming, that were in the time of
the old testament; and that now since redemption and for
giveness of sins purchased by money, and devised by men,
is of efficacy, and not redemption purchased by Christ: (they
have a wonderful pretty example to persuade this thing, of a
certain married woman, which, when her husband was in
purgatory, in that fiery furnace that hath burned away so
many of our pence, paid her husband's ransom, and so of
duty claimed him to be set at liberty :) while they thus
worshipping preached to the people, that dead images (which at the first,
as I think, were set up, only to represent things absent) not
only ought to be covered with gold2, but also ought of all

[i What is to be looked for? Surely, &c. 1562.]

[2 See the Homily against "Peril of Idolatry," (part 3.) in which

many of the same superstitious practices are recited almost in the

same words.]

Purgatory
pick-purse

of images

IV

f.] CONVOCATION OF THE CLERGY. 37

faithful and Christian people, (yea, in this scarceness and
penury of all things,) to be clad with silk garments, and those
also laden with precious gems and jewels; and that beside
all this, they are to be lighted with wax candles, both within
the church and without the church, yea, and at noon days; as
who should say, here no cost can be too great ; whereas in
the mean time we see Christ's faithful and lively images,
bought with no less price than with his most precious blood,
(alas, alas !) to be an hungred, a-thirst, a-cold, and to lie in
darkness, wrapped in all wretchedness, yea, to lie there till
death take away their miseries : while they preached these
wTill-works, that come but of our own devotion, although they
be not so necessary as the works of mercy, and the precepts
of God, yet they said, and in the pulpit, that will-works were
more principal, more excellent, and (plainly to utter what
they mean) more acceptable to God than works of mercy ; The works
as though now man's inventions and fancies could please commanded
God better than God's precepts, or strange things better than acceptable
his own : while they thus preached that more fruit, more
devotion cometh of the beholding of an image, though it be
but a Pater-noster while, than is gotten by reading and con
templation in scripture, though ye read and contemplate
therein seven years' space : finally, while they preached
thus, souls tormented in purgatory to have most need of our The papists-
help, and that they can have no aid, but of us in this world :
of the which two, if the one be not false, yet at the least it is
ambiguous, uncertain, doubtful, and therefore rashly and
arrogantly with such boldness affirmed in the audience of the
people ; the other, by all men's opinions, is manifestly false :
I let pass to speak of much other such like counterfeit doc
trine, which hath been blasted and blown out by some for the
space of three hours together. Be these the Christian and
divine mysteries, and not rather the dreams of men? Be
these the faithful dispensers of God's mysteries, and not Papists are
rather false dissipators of them ? whom God never put in «-^y <J«-
ofnce, but rather the devil set them over a miserable family, god's mystc-
over an house miserably ordered and entreated. Happy were
the people if such preached seldom.

And yet it is a wonder to see these, in their generation,
to be much more prudent and politic than the faithful min
isters are in their generation ; while they go about more

38 SERMON PREACHED BEFORE THE [sERM.

prudently to stablish men's dreams, than these do to hold up
God's commandments.

Thus it cometh to pass that works lucrative, will-works,
men's fancies reign ; but Christian works, necessary works,
fruitful works, be trodden under the foot. Thus the evil is
much better set out by evil men, than the good by good
men ; because the evil be more wise than be the good in
their generation. These be the false stewards, whom all
good and faithful men every day accuse unto the rich master
of the household, not without great heaviness, that they
waste his goods ; whom he also one day will call to him,
and say to them as he did to his steward, when he said,
" What is this that I hear of thee ?" Here God partly won-
dcreth at our ingratitude and perfidy, partly chideth us for
them ; and being both full of wonder and ready to chide,
asketh us, " What is this that I hear of you?" As though
God win c-aii he should say unto us; "All good men in all places complain
toVgreat16™ of you, accuse your avarice, your exactions, your tyranny.

account. ml , • i • i j

They have required in you a long season, and yet require,
diligence and sincerity. I commanded you, that with all
industry and labour ye should feed my sheep : ye earnestly
feed yourselves from day to day, wallowing in delights and
idleness. I commanded you to teach my commandments, and
not your fancies ; and that ye should seek my glory and my
vantage : you teach your own traditions, and seek your own
glory and profit. You preach very seldom ; and when ye do
preach, do nothing but cumber them that preach truly, as
much as lieth in you : that it were much better such were
not to preach at all, than so perniciously to preach. Oh,
what hear I of you? You, that ought to be my preachers,
what other tiling do you, than apply all your study hither,
to bring all my preachers to envy, shame, contempt ? Yea,
more than this, ye pull them into perils, into prisons, and, as
God wiiicth much as in you lieth, to cruel deaths. To be short, I would
road and that Christian people should hear my doctrine, and at their

understand . . .

his word. convenient leisure read it also, as many as would : your care
is not that all men may hear it, but all your care is, that no
lay man do read it: surely, being afraid lest they by the
reading should understand it, and understanding, learn to

The papists rebuke our slothfulness. This is your generation, this is

are wise in . .. . » T i •

their ,Tene- your dispensation, this is your wisdom. In this generation,

IV

.] CONVOCATION OF THE CLERGY. 39

in this dispensation, you be most politic, most witty. These
be the things that I hear of your demeanour. I wished to
hear better report of you. Have ye thus deceived me ? or
have ye rather deceived yourselves ? Where I had but one
house, that is to say, the church, and this so dearly beloved
of me, that for the love of her I put myself forth to be slain,
and to shed my blood ; this church at my departure I com
mitted unto your charge, to be fed, to be nourished, and to
be made much of. My pleasure was ye should occupy my
place ; my desire was ye should have borne like love to this
church, like fatherly affection, as I did : I made you my
vicars, yea, in matters of most importance.

" For thus I taught openly : ' He that should hear you, Matt xy.
should hear me ; he that should despise you, should despise
me.' I gave you also keys, not earthly keys, but heavenly.
I left my goods that I have evermore most highly esteemed, that
is, my word and sacraments, to be dispensed of you. These
benefits I gave you, and do you give me these thanks ? Can
you find in your hearts thus to abuse my goodness, my
benignity, my gentleness ? Have you thus deceived me ?
No, no, ye have not deceived me, but yourselves. My gifts The papists

* v v . deceive not

and benefits toward you shall be to your greater damnation.
Because you have contemned the lenity and clemency of the
master of the house, ye have right well deserved to abide
the rigour and severity of the judge. Come forth then, let
us see an account of your stewardship. An horrible and
fearful sentence : Ye may have no longer my goods in your
hands. A voice to weep at, and to make men tremble !"

You see, brethren, you see, what evil the evil stewards
must come to. Your labour is paid for, if ye can so take
heed, that no such sentence be spoken to you ; nay, we must
all take heed lest these threatenings one day take place in us.
But lest the length of my sermon offend you too sore, I will
leave the rest of the parable and take me to the handling
of the end of it; that is, I will declare unto you how the
children of this world be more witty, crafty, and subtle,
than are the children of the light in their generation. Which
sentence would God it lay in my poor tongue to explicate
with such light of words, that I might seem rather to have
painted it before your eyes, than to have spoken it; and
that you might rather seem to see the thing, than to hear it!

God, but
themselves.

40 SERMON PREACHED BEFORE THE CLERGY. [sERM IV.]

But I confess plainly this thing to be far above my power.
Therefore this being only left to me, I wish for that I have
not, and am sorry that that is not in me which I would so
gladly have, that is, power so to handle the thing that I
have in hand, that all that I say may turn to the glory of
God, your souls' health, and the edifying of Christ's body.
Wherefore I pray you all to pray with me unto God, and
that in your petition you desire, that these two things he
vouchsafe to grant us, first, a mouth for me to speak rightly ;
next, ears for you, that in hearing me ye may take profit
at my hand : and that this may come to effect, you shall de
sire him, unto whom our master Christ bad we should pray,
saying even the same prayer that he himself did institute.
Wherein ye shall pray for our most gracious sovereign lord
the king, chief and supreme head of the church of England
under Christ, and for the most excellent, gracious, and vir
tuous lady queen Jane1, his most lawful wife, and for all
his, whether they be of the clergy or laity, whether they be
of the nobility, or else other his grace's subjects2, not for
getting those that being departed out of this transitory life,
and now sleep in the sleep of peace, and rest from their
labours in quietness and in peaceable sleep, faithfully, lov
ingly, and patiently looking for that that they clearly shall
see when God shall be so pleased. For all these, and for
grace necessary, ye shall say unto God God's prayer, Pater
noster.

[l Jane Seymour, the third wife of Henry VIII.]
[2 humbly beseeching Almighty God that every one of us, even
from the highest to the lowest, may, in his degree and calling, earnestly
endeavour to set forth the glory of God and the gospel of his Son,
Christ Jesus, that so living in his fear and love, we may in the end of
our days depart out of this life in his friendship and favour. For these
graces, and what else his wisdom knoweth most needful for us, let us
pray as we are taught, saying, Our Father, &c. 1607.]

THE SECOND SERMON, IN THE AFTERNOON.

Filii hujus seculi, §c. — Luc. xvi. [83.

CHRIST in this saying touched the sloth and sluggishness
of his, and did not allow the fraud and subtlety of others ;
neither was glad that it was indeed as he had said, hut com
plained rather that it should be so : as many men speak many
things, not that they ought to be so, but that they are wont
to be so. Nay, this grieved Christ, that the children of this The children

. t . & of this world

world should be of more policy than the children of light ; are ()f more
which thing was true in Christ's time, and now in our time of light

policy than
the chf •

lildren
of li«

is most true. Who is so blind but he seeth this clearly ;
except perchance there, be any that cannot discern the chil
dren of the world from the children of light ? The children
of the world conceive and bring forth more prudently ; and
things conceived and brought forth they nourish and con
serve with much more policy than do the children of light.
Which thing is as sorrowful to be said, as it seemeth absurd
to be heard. When ye hear the children of the world, you
understand the world as a father. For the world is father
of many children, not by the first creation and work, but by
imitation of love. He is not only a father, but also the son
of another father. If ye know once his father, by and by
ye shall know his children. For he that hath the devil to
his father, must needs have devilish children. The devil The devii is
is not only taken for father, but also for prince of the world, th&^OTW.0
that is, of worldly folk. It is either all one thing, or else
not much different, to say, children of the world, and children
of the devil ; according to that that Christ said to the Jews,
" Ye are of your father the devil :" where as undoubtedly John vis.
he spake to children of this world. Now seeing the devil
is both author and ruler of the darkness, in the which
the children of this world walk, or, to say better, wan- The devii is
der ; they mortally hate both the light, and also the chil- the children
dren of light. And hereof it cometh, that the children of

42 SERMON PRK ACHED BEFORE THE [sERM.

light never, or very seldom, lack persecution in this world,
unto which the children of the world, that is, of the devil,
bringeth them. And there is no man but he seeth, that
these use much more policy in procuring the hurt and damage
of the good, than those in defending themselves. Therefore,
brethren, gather you the disposition and study of the children
by the disposition and study of the fathers. Ye know this
is a proverb much used: "An evil crow, an evil egg." Then

drenofhii the children of this world that are known to have so evil a
father, the world, so evil a grandfather, the devil, cannot
choose but be evil. Surely the first head of their ancestry

The devii was the deceitful serpent the devil, a monster monstrous
above all monsters. I cannot wholly express him, I wot
not what to call him, but a certain thing altogether made of
the hatred of God, of mistrust in God, of lyings, deceits,
perjuries, discords, manslaughters; and, to say at one word,
a thing concrete, heaped up and made of all kind of mischief.
But what the devil mean I to go about to describe parti
cularly the devil's nature, when no reason, no power of man's
mind can comprehend it? This alonely I can say grossly,
and as in a sum, of the which all we (our hurt is the more)
have experience, the devil to be a stinking sentine1 of all
vices ; a foul filthy channel of all mischiefs ; and that this
world, his son, even a child meet to have such a parent,
is not much unlike his father.

Then, this devil being such one as can never be unlike
himself; lo, of Envy, his well beloved Leman2, he begat the
World, and after left it with Discord at nurse ; which World,

Note wen after that it came to man's state, had of many concubines
*' many sons. He was so fecund a father, and had gotten
so many children of Lady Pride, Dame Gluttony, Mistress
Avarice, Lady Lechery, and of Dame Subtlety, that now
hard and scant ye may find any corner, any kind of life,
wrhere many of his children be not. In court, in cowls,
in cloisters, in rochets, be they never so white ; yea, where
shall ye not find them ? Howbeit, they that be secular and
laymen, are not by and by children of the world ; nor they
children of light, that are called spiritual, and of the clergy.

[! Sentine, sentina, kennel of collected filth.]
[2 Leman, properly, a sweetheart of either sex, but the word was
commonly used in a bad sense.]

. V.

1 Pet. ii.

V.] CONVOCATION OF THE CLERGY. 43

No, no ; as ye may find among the laity many children
of light, so among the clergy, (how much soever we arrogate
these holy titles unto us, and think them only attributed
to us, Vos estis lux mundi, peculium Christi, <§rc. " Ye Matt
are the light of the world, the chosen people of Christ, a
kingly priesthood, an holy nation, and such other,") ye
shall find many children of the world; because in all places
the world getteth many children. Among the lay people
the world ceaseth not to bring to pass, that as they be
called worldly, so they are worldly indeed; driven head
long by worldly desires : insomuch that they may right
well seem to have taken as well the manners as the name
of their father. In the clergy, the world also hath learned
a way to make of men spiritual, worldlings ; yea, and there
also to form worldly children, where with great pretence
of holiness, and crafty colour of religion, they utterly desire
to hide and cloak the name of the world, as though they
were ashamed of their father ; which do execrate and detest
the world (being nevertheless their father) in words and
outward signs, but in heart and work they coll3 and kiss
him, and in all their lives declare themselves to be his
babes ; insomuch that in all worldly points they far pass
and surmount those that they call seculars, laymen, men
of the world. The child so diligently followeth the steps
of his father, is never destitute of the aid of his grandfather.
These be our holy holy men, that say they are dead to
the world, when no men be more lively in worldly things
than some of them be. But let them be in profession and
name most farthest from the world, most alienate from it;
yea so far, that they may seem to have no occupying, no
kindred, no affinity, nothing to do with it : yet in their life
and deeds they shew themselves no bastards, but right be
gotten children of the world ; as that which the world long
sithens had by his dear wife Dame Hypocrisy, and since A glass

, wherein

hath brought them up and multiplied to more than a good may |j

ye

ly

behold

many ; increased them too much, albeit they swear by all worldlings.
he-saints and she-saints too, that they know not their father,
nor mother, neither the world, nor hypocrisy; as indeed they
can semble and dissemble all things ; which thing they might

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

44 SERMON PREACHED BEFORE THE

learn wonderful well of their parents. I speak not of all
religious men, but of those that the world hath fast knit at
his girdle, even in the midst of their religion, that is, of many
and more than many. For I fear, lest in all orders of men
the better, I must say the greater part of them be out of
order, and children of the world. Many of these might
seem ingrate and unkind children, that will no better ac
knowledge and recognise then- parents in words and outward
pretence, but abrcnounce and cast them off, as though they
cs o/the ^iatc(^ them as dogs and serpents. Howbeit they, in this

world. wise, arc most grateful to their parents, because they be
most like them, so lively representing them in countenance
and conditions, that their parents seem in them to be young
again, forasmuch as they ever say one thing and think an
other. They shew themselves to be as sober, as temperate,
as Curius1 the lloman was, and live every day as though
all their life were a shroving time. They be like their
parents, I say, inasmuch as they, in following them, seem

i)e\?i(lffatherr anc^ ma^° mcn Believe they hate them. Thus grandfather

a cs

Shw H> D°vil, father AVorld, and mother Hypocrisy, have brought
thebegettr(>rs them up. Thus good obedient sons have borne away their
dfenofthe parents' commandments; neither these be solitary, how reli
gious, how mocking, how monking, I would say, soever they be.
O ye will lay tliis to my charge, that monachus and
solitarins signifieth all one. I grant this to be so, yet these
be so solitary that they be not alone, but accompanied with
great flocks of fraternities. And I marvel if there be not a
great sort of bishops and prelates, that are brethren germain
unto these ; and as a great sort, so even as right born, and
world's children by as good title as they. But because I
cannot speak of all, when I say prelates, I understand
bishops, abbots, priors, archdeacons, deans, and other of such
sort, that are now called to this convocation, as I see, to
entreat here of nothing but of such matters as both appertain
to the glory of Christ, and to the wealth of the people of
England. Which thing I pray God they do as earnestly as
they ought to do. But it is to be feared lest, as light hath
many her children here, so the world hath sent some of his
whelps hither : amongst the which I know there can be no

[J Curius Dentatus — incomptis Curium capillis, Hor.]

V.] CONVOCATION OF THE CLERGY. 45

concord nor unity, albeit they be in one place, in one con
gregation. I know there can be no agreement between Menof
these two, as long as they have minds so unlike, and so XX
contrary affections, judgments so utterly diverse in all points. SSS
But if the children of this world be either more in number, t0i
or more prudent than the children of light, what then avail-
eth us to have this convocation ? Had it not been better we
had not been called together at all ? For as the children of
this world be evil, so they breed and bring forth things evil ;
and yet there be more of them in all places, or at the least
they be more politic than the children of light in their gene
ration. And here I speak of the generation whereby they
do engender, and not of that whereby they are engendered,
because it should be too long to entreat how the children
of light are engendered, and how they come in at the door ;
and how the children of the world be engendered, and come
in another way. Howbeit, I think all you that be here
were not engendered after one generation, neither that ye all
came by your promotions after one manner : God grant that
ye, engendered worldly, do not engender worldly: and as
now I much pass not how ye were engendered, or by what musetndered
means ye were promoted to those dignities that ye now
occupy, so it be honest, good and profitable, that ye in this
your consultation shall do and engender.

The end of your convocation shall shew what ye have
done ; the fruit that shall come of your consultation shall
shew what generation ye be of. For what have ye done
hitherto, I pray you, these seven years and more ? What
have ye engendered ? What have ye brought forth ? What
fruit is come of your long and great assembly ? What one
thing that the people of England hath been the better of a
hair ; or you yourselves, either more accepted before God,
or better discharged toward the people committed unto your
cure ? For that the people is better learned and taught now,
than they were in time past, to whether of these ought we
to attribute it, to your industry, or to the providence of God,
and the foreseeing of the king's grace2 ? Ought we to thank
you, or the king's highness? Whether stirred other first,
you the king, that he might preach, or he you by his letters,

[2 See the king's letter to his bishops directing them how to in
struct the people. Wilkins, Concil. in. 825.]

46 SERMON PREACHED UEFORE THE [sER.M.

that ye should preach oftener ? Is it unknown, think you,
how both ye and your curates were, in [a] manner, by
violence enforced to let books to be made, not by you, but
by profane and lay persons ; to let them, I say, be sold
abroad, and read for the instruction of the people? I am
bold with you, but I speak Latin and not English, to the
clergy, not to the laity ; I speak to you being present, and
A proper not behind your backs. God is my witness, I speak what-

manner of «/ *

byei2imer! soever *s spoken of the good-will that I bear you ; God is
my witness, which knoweth my heart, and compelleth me to
say that I say.

Now, I pray you in God's name, what did you, so great
fathers, so many, so long a season, so oft assembled together ?
What went you about? What would ye have brought to

TWO notable pass ? Two things taken away — the one, that ye (which
I heard) burned a dead man l ; the other, that ye (which
I felt) went about to burn one being alive: him, because
he did, I cannot tell how, in his testament withstand your
profit ; in other points, as I have heard, a very good man ;
reported to be of an honest life while he lived, full of good
works, good both to the clergy, and also to the laity : this
other2, which truly never hurt any of you, ye would have
raked in the coals, because he would not subscribe to certain
articles that took away the supremacy of the king : — take
away these two noble acts, and there is nothing else left that
ye went about, that I know, saving that I now remember,
that somewhat ye attempted against Erasmus3, albeit as yet

Many con- nothing is come to light. Ye have oft sat in consultation,
but what have ye done ? Ye have had many things in de
liberation, but what one is put forth, whereby either Christ
is more glorified, or else Christ's people made more holy ?
I appeal to your own conscience. How chanced this ? How
came it thus ? Because there were no children of light, no
children of God amongst you, which, setting the world at

[l The body of William Tracy, in the year 1532. Collier, Eccles.
Hist. Vol. iv. p. 199, 8vo. Edit. Tracy's will, on account of which his
dead body was adjudged to be guilty of heresy, may be seen in Foxe,
Acts and Mon. Vol. v. p. 31. Edit. 1838.]

[2 Latimcr himself.]

[3 An allusion to the attempt of Dr Standish (1520) to fasten the
charge of heresy on Erasmus. Jortin, Life of Erasmus, p. 220.]

V.] CONVOCATION OF THE CLERGY. 47

nought, would study to illustrate the glory of God, and
thereby shew themselves children of light ? I think not so,
certainly I think not so. God forbid, that all you, which
were gathered together under the pretence of light, should
be children of the world ! Then why happened this ? Why,
I pray you? Perchance, either because the children of the
world were more in number in this your congregation, as
it oft happeneth, or at the least of more policy than the
children of light in their generation : whereby it might very
soon be brought to pass, that these were much more stronger
in gendering the evil, than these in producing the good.
The children of light have policv, but it is like the policy The policy of

,, , i • • • i • i i • T • T • V™ the children

oi the serpent, and is joined with doveisn simplicity. I hey oflisht-
engender nothing but simply, faithfully, and plainly, even so
doing all that they do. And therefore they may with more
facility be cumbered in their engendering, and be the more
ready to take injuries. But the children of this world have
worldly policy, foxly craft, lion-like cruelty, power to do hurt,
more than either aspis or basiliscus, engendering and doing
all things fraudulently, deceitfully, guilefully : which as Nim-
rods and such sturdy and stout hunters, being full of simula
tion and dissimulation before the Lord, deceive the children
of light, and cumber them easily. Hunters go not forth in
every man's sight, but do their affairs closely, and with use
of guile and deceit wax every day more craftier than other.

The children of this world be like crafty hunters ; they The children
be misnamed children of light, forasmuch as they so hate *re <?rafiy
light, and so study to do the works of darkness. If they
were the children of light, they would not love darkness.
It is no marvel that they go about to keep other in dark
ness, seeing they be in darkness, from top to toe over
whelmed with darkness, darker than is the darkness of hell.
Wherefore it is well done in all orders of men, but especial
in the order of prelates, to put a difference between children
of light and children of the world, because great deceit
ariseth in taking the one for the other. Great imposture
cometh, when they that the common people take for the
light, go about to take the sun and the light out of the
world. But these be easily known, both by the diversity
of minds, and also their armours. For whereas the children
of light are thus minded, that they seek their adversaries'

48 SERMON PREACHED BEFORE THE [sERM.

health, wealth, and profit, with loss of their own commodities,
and ofttimes with jeopardy of their life ; the children of the
world, contrariwise, have such stomachs, that they will sooner
see them dead that doth them good, than sustain any loss of
Armour of temporal things. The armour of the children of light are,

the children 5

first, the word of God, which they ever set forth, and with
all diligence put it abroad, that, as much as in them lieth,
it may bring forth fruit : after this, patience and prayer,
with the which in all adversities the Lord comforteth them.
Other things they commit to God, unto whom they leave
Armour of all revengement. The armour of the children of the world
children. s are, sometime frauds and deceits, sometime lies and money :
by the first they make their dreams, their traditions ; by
the second they stablish and confirm their dreams, be they
never so absurd, never so against scripture, honesty, or
reason. And if any man resist them, even with these wea
pons they procure to slay him. Thus they bought Christ's
death, the very light itself, and obscured him after his death :
thus they buy every day the children of light, and obscure
them, and shall so do, until the world be at an end. So that
it may be ever true, that Christ said : " The children of the
world be wiser, &c."

The children These worldlings pull down the lively faith, and full con-

dMtroVtme fidcncc that men have in Christ, and set up another faith,

jijUiise' SL another confidence, of their own making : the children of

light contrary. These worldlings set little by such works

as God hath prepared for our salvation, but they extol

traditions and works of their own invention : the children

of light contrary. The worldlings, if they spy profit, gains,

or lucre in any thing, be it never such a trifie, be it never

so pernicious, they preach it to the people, (if they preach

at any time,) and these things they defend with tooth and

nail. They can scarce disallow the abuses of these, albeit

they be intolerable, lest in disallowing the abuse they lose

The children part of their profit. The children of the light contrary, put

truth am* ° all things in their degree, best highest, next next, the worst

abhor abuses. & . .

lowest. They extol things necessary, Christian, and commanded
of God. They pull down will-works feigned by men, and put
them in their place. The abuses of all things they earnestly
rebuke. But yet these things be so done on both parties, and
so they both do gender, that the children of the world shew

V.j CONVOCATION OF THE CLERGY. 49

themselves wiser than the children of light, and that frauds
and deceits, lies and money, seem evermore to have the
upper hand. I hold my peace ; I will not say how fat feasts, instruments
and jolly banquets, be jolly instruments to set forth worldly SSS01
matters withal. Neither the children of the world be only matters.
wiser than the children of light, but are also some of them
among themselves much wiser than the other in their gene
ration. For albeit, as touching the end, the generation of
them all is one ; yet in this same generation some of them
have more craftily engendered than the other of their fel
lows.

For what a thing was that, that once every hundred
year was brought forth in Home of the children of this
world, and with how much policy it was made, ye heard
at Paul's Cross l in the beginning of the last parliament :
how some brought forth canonizations a, some expectations3, what fruits

...... papistical

some pluralities and unions, some tot-quots and dispensations,
some pardons, and these of wonderful variety, some station- fc
aries4, some jubilaries5, some pocularies6 for drinkers, some

[l For historical particulars illustrative of the preaching at "Paul's
Cross," see Dugdale, Hist, of St Paul's Cathedral, edited by Ellis,
pp. 87, &c.]

[2 Many of these terms are explained in Ridley's Works, p. 55.
Note C.]

[3 Gratice expectivce, or certain papal instruments by which bene
fices, not yet vacant, were prospectively made over to purchasers.
Many laws were enacted in England against this intolerable abuse.]

[4 During a time of pestilence, Gregory I. appointed certain
litanies and masses to be sung in the principal churches in Rome
on certain fixed days, for the remission of sins. These solemnities
were continued ever afterwards on stated occasions, and denominated
Stations, quasi statas, i. e. certis anni diebus ac statutis celebres. Pol.
"Vergil, De rerum Inventoribus, Lib. vm. c. 1.]

[5 Pope Boniface VIII. instituted the first jubilee at Rome in the
year 1300, promising plenary remission of sins to all who should
visit Rome at that festival. These jubilees were at first ordered
to be celebrated once in 100 years ; but Clement VI. shortened that
period to 50 years; Paul II. (who was followed herein by Sextus IV.)
reduced the interval to 25 years ; whilst Alexander VI., to increase
his revenue, assigned jubilees to be held in provinces and countries
at a distance from Rome, as well as in Rome itself. Pol. Vergil,
ubi supra. Extravagantes Commun. Lib. v. tit. ix. c. 1 — 4.]

[6 Consecrated drinking- vessels.]

[LATIMER.]

50 SERMON PREACHED BEFORE THE [sERM.

manuaries1 for handlers of relicks, some pedarics1 for pil
grims, some oscularies* for kissers ; some of them engendered
one, some other such feturcs3, and every one in that he was
delivered of, was excellent politic, wise ; yea, so wise, that with
their wisdom they had almost made all the world fools.

But yet they that begot and brought forth that our old

ancient purgatory pick-purse ; that that was swaged and

The feigning cooled with a Franciscan's cowl, put upon a dead man's back,

wafangex(cei- to the fourth part of his sins* ; that that was utterly to be

lent inven-

tion- spoiled, and of none other but of our most prudent lord

Pope, and of him as oft as him listed ; that satisfactory, that
missal, that scalary5 : they, I say, that were the wise fathers
and genitors of this purgatory, were in my mind the wisest
of all their generation, and so far pass the children of light,
and also the rest of their company, that they both are but
fools, if ye compare them with these. It was a pleasant
fiction, and from the beginning so profitable to the feigners
of it, that almost, I dare boldly say, there hath been no em
peror that hath gotten more by taxes and tallages of them
that were alive, than these, the very and right-begotten sons
purgatory of the world, got by dead men's tributes and gifts. If there
darling of be some in England, that would this sweeting of the world

worldlings. e

to be with no less policy kept stdl than it was born and
brought forth in Home, who then can accuse Christ of lying?
No, no ; as it hath been ever true, so it shall be, that the
children of the world be much wiser, not only in making
their things, but also in conserving them. I wot not what

[l Consecrated gloves and sandals.]

[2 Consecrated tablets on which were representations of Christ,
of the Virgin Mary, or of some saint. Virtues, pardons, merits, &c.
of various kinds were supposed to be derived from the purchase
and use of these several consecrated articles, e. g. the pardon-bowl
mentioned by Latimer in his sermon "Of the Plough," p. 75.]

[3 Fetures: births or productions.]

[4 Of pope Clement V., for example, it is related : " Sepeliendis
in habitu Minorum quartam partem omnium peccatorum remisit."
Wadding, Annales Minorum, Tom. vi. p. 219, Edit. 2, Roma? 1773.
See also, Wolf, Lectiones Memorab. Tom. i. p. 772, Francof. ad Mcen.
1671.]

[5 Masses-satisfactory, — soul-masses, — masses of scala cceli. See
Becon, Works, 1560—4. Vol. in. fol. 363. Stavely, Romish Horse
leech, Ch. xxiv.]

V.] CONVOCATION OF THE CLERGY. 51

it is, but somewhat it is I wot, that some men be so loth
to see the abuse of this monster, purgatory, which abuse is
more than abominable : as who should say, there is none
abuse in it, or else as though there can be none in it. They
may seem heartily to love the old thing, that thus earnestly
endeavour them to restore him his old name. They would
not set an hair by the name, but for the thing. They be
not so ignorant, (no, they be crafty,) but that they know if
the name come again, the thing will come after. Thereby
it ariseth, that some men make their cracks, that they,
maugre all men's heads, have found purgatory. I cannot
tell what is found. This, to pray for dead folks, this is not Finder* of
found, for it was never lost. How can that be found thatkSSSI
was not lost ? 0 subtle finders, that can find things, if God
will, ere they be lost! For that cowlish deliverance, their
scalary loosings, their papal spoliations, and other such their
figments, they cannot find. No, these be so lost, as they
themselves grant, that though they seek them never so dili
gently, yet they shall not find them, except perchance they
hope to see them come in again with their names ; and that
then money-gathering may return again, and deceit walk
about the country, and so stablish their kingdom in all king
doms. But to what end this chiding between the children The children
of the world and the children of light will come, only he
knoweth that once shall judge them both.

Now, to make haste and to come somewhat nigher the
end. Go ye to, good brethren and fathers, for the love of
God, go ye to ; and seeing we are here assembled, let us do
something whereby we may be known to be the children of
light. Let us do somewhat, lest we, which hitherto have
been judged children of the world, seem even still to be so.
All men call us prelates : then, seeing we be in council, let
us so order ourselves, that we be prelates in honour and
dignity ; so we may be prelates in holiness, benevolence,
diligence, and sincerity. All men know that we be here who they be
gathered, and with most fervent desire they anheale6, breathe, prelates. nght
and gape for the fruit of our convocation : as our acts shall
be, so they shall name us : so that now it lieth in us, whether
we will be called children of the world, or children of licrht.

[c Are breathlessly anxious, (anhda/re)~\.

52 SERMON PREACHED BEFORE THE [sERM.

Wherefore lift up your heads, brethren, and look about
with your eyes, spy what things are to be reformed in the
church of England. Is it so hard, is it so great a matter
for you to see many abuses in the clergy, many in the laity ?

The Arches. What is done in the Arches1? Nothing to be amended?
What do they there? Do they evermore rid the people's
business and matters, or cumber and ruffle them ? Do they
evermore correct vice, or else defend it, sometime being well
corrected in other places? How many sentences be given
there in time, as they ought to be ? If men say truth, how
many without bribes ? Or if all things be well done there,
what do men in bishops' Consistories2 ? Shall you often see
the punishments assigned by the kws executed, or else
money-redemptions used in their stead ? How think you

ceremonies, by the ceremonies that are in England, oft-times, with no
little offence of weak consciences, contemned ; more oftcner
with superstition so denied, and so depraved, that you may
doubt whether it were better some of them to tarry still, or
utterly to take them away ? Have not our forefathers com
plained of the ceremonies3, of the superstition, and estimation
of them ?

Holidays. Do yc see nothing in our holidays? of the which very

few were made at the first, and they to set forth goodness,
virtue, and honesty : but sithens, in some places, there is
neither mean nor measure in making new holidays, as who
should say, this one thing is serving of God, to make this
law, that no man may work. But what doth the people on

hof 1fyJe these holidays ? Do they give themselves to godliness, or

be hoiy. e}se ungodliness? See ye nothing, brethren? If you see
not, yet God seeth. God seeth all the whole holidays to

The abuse of be spent miserably in drunkenness, in glossing, in strife, in

holidays. . 1 . .

envy, in dancing, dicing, idleness, and gluttony. He seeth
all this, and threateneth punishment for it. He seeth it,

[l The chief and most ancient Consistory court belonging to the
archbishop of Canterbury. The name is derived from the Court having
been formerly held in the church of St Mary U bow, (S. Maria de Ar-
cubus). Blackstone, Comm. xv. 3, c. v.]

[2 All bishops have a Consistory court for the trial of ecclesiastical
causes arising within their respective dioceses. Blackstone, ubi sup.]

[3 the number of ceremonies, 15G2.J

V.] CONVOCATION OF THE CLERGY. 53

which neither is deceived in seeing, nor deceiveth when he
threateneth.

Thus men serve the devil ; for God is not thus served,
albeit ye say ye serve God. No, the devil hath more
service done unto him on one holiday, than on many work
ing days. Let all these abuses be counted as nothing, who
is he that is not sorry, to see in so many holidays rich and
wealthy persons to flow in delicates, and men that live by
their travail, poor men, to lack necessary meat and drink
for their wives and their children, and that they cannot
labour upon the holidays, except they will be cited, and
brought before our Officials ? Were it not the office of good
prelates to consult upon these matters, and to seek some
remedy for them ? Ye shall see, my brethren, ye shall see
once, what will come of this our winking.

What think ye of these images that are had more than The abuse of
their fellows in reputation4 ; that are gone unto with such '"
labour and weariness of the body, frequented with such our
cost, sought out and visited with such confidence ? What say
ye by these images, that are so famous, so noble, so noted,
being of them so many and so divers in England ? Do you
think that this preferring of picture to picture, image to
image, is the right use, and not rather the abuse, of images ?
But you will say to me, Why make ye all these interroga
tions ? and why, in these your demands, do you let and
withdraw the good devotion of the people ? Be not all things
well done, that are done with good intent, when they be
profitable to us? So, surely, covetousness both thinketh and
speaketh. Were it not better for us, more for estimation,
more meeter for men in our places, to cut away a piece of
this our profit, if we will not cut away all, than to wink at
such ungodliness, and so long to wink for a little lucre ;
specially if it be ungodliness, and also seem unto you un
godliness ? These be two things, so oft to seek mere images, The visiting
and sometime to visit the r clicks of saints. And yet, as in sS!.cks
those there may be much ungodliness committed, so there
may here some superstition be hid, if that sometime we
chance to visit pigs' bones instead of saints' relicks, as in pigs' bones.

[4 " They will make comparisons betweene our lady of Ippiswitch
and our ladie of Walsingham: as wening that one image more of
power then the other." Sir Thos. More's Works, p. 140, c.]

54 SERMON PREACHED BEFORE THE [sERM.

time past it hath chanced, I had almost said, in England.
Then this is too great a blindness, a darkness too sensible,
that these should be so commended in sermons of some men,
and preached to be done after such manner, as though they
could not be evil done ; which, notwithstanding, are such,
that neither God nor man commandcth them to be done.
No, rather, men commanded them either not to be done at
all, or else more slowlier and seldomer to be done, forasmuch
A constitu- as our ancestors made this constitution : " We command the

tion made by A. j • v i 11* • i

tiiec-hurch of pricsts, that they oit admonish the people, and in especial
women, that they make no vows but after long deliberation,
consent of their husbands, and counsel of the priest1." The
church of England in time past made this constitution. What
saw they that made this decree? They saw the intolerable
abuses of images. They saw the perils that might ensue of
going on pilgrimage. They saw the superstitious difference
that men made between image and image. Surely, some
what they saw. The constitution is so made, that in manner
it takcth away all such pilgrimages. For it so plucketh
away the abuse of them, that it leaveth either none, or else
seldom use of them. For they that restrain making vows
for going of pilgrimage, restrain also pilgrimage ; seeing
that for the most part it is seen that few go on pilgrimage
but vow-makers, and such as by promise bind themselves to
go. And when, I pray you, should a man's wife go on
pilgrimage, if she went not before she had well debated the
matter with herself, and obtained the consent of her husband,
being a wise man, and were also counselled by a learned
priest so to do? When should she go for off to these
famous images ? For this the common people of England
think to be going on pilgrimage ; to go to some dead and
notable image out of town, that is to say, far' from their
house. Now if your forefathers made this constitution, and

f1 The constitution alluded to is attributed to Edmund, archbishop
of Canterbury in the year 1236. "Preecipimus ut sacerdotes ssepe
moneant populum, et maxime mulieres, no faciant vota sua nisi cum
deliberatione et cle consensu virorum suorum et concilio sacerdotum."
Lyndewode, Provincial, p. 204, Oxon. 1679. See also Wilkins,
Concil. i. p. 638. But the constitution is actually of much older date,
being found, in substance, in the Po?nitentiale of Theodore, cap. xvi.
v. 23. Ancient Laws and Institutes of England, Vol. n. p. 11, 8vo.
Edit. 1840.]

V.] CONVOCATION OF THE CLERGY. 55

yet thereby did nothing, the abuses every day more and
more increased, what is left for you to do ? Brethren and
fathers, if ye purpose to do any thing, what should ye sooner Deceitful and
do, than to take utterly away these deceitful and moiling; ages are to be

. J J * & taken away.

images; or else, if ye know any other mean to put away
abuses, to shew it, if ye intend to remove abuses ? Methink
it should be grateful and pleasant to you to mark the earnest
mind of your forefathers, and to look upon their desire where
they say in their constitution, " We command you," and not,
"We counsel you." How have we been so long a-cold, so long
slack in setting forth so wholesome a precept of the church
of England, where we be so hot in all things that have any
gains in them, albeit they be neither commanded us, nor yet
given us by counsel; as though we had lever the abuse of
things should tarry still than, it taken away, lose our profit ?
To let pass the solemn and nocturnal bacchanals, the pre
script miracles, that are done upon certain days in the west
part of England, who hath not heard? I think ye have yi^is and
heard of St Blesis's2 heart which is at Malverne, and ofings-
St Algar's3 bones, how long they deluded the people : I am
afraid, to the loss of many souls. Whereby men may well
conjecture, that all about in this realm there is plenty of
such juggling deceits. And yet hitherto ye have sought no
remedy. But even still the miserable people are suffered to
take the false miracles for the true, and to lie still asleep in
all kind of superstition. God have mercy upon us !

Last of all, how think you of matrimony ? Is all well Matrimony.
here ? What of baptism ? Shall we evermore in minister
ing of it speak Latin, and not in English4 rather, that the
people may know what is said and done ?

What think ye of these mass-priests, and of the masses
themselves? What say ye? Be all things here so without
abuses, that nothing ought to be amended ? Your forefathers
saw somewhat, which made this constitution5 against the

[2 Probably St Blaise.]

[3 Probably Algar the father of Fremond, the latter being a Mer
cian saint in great odour. Cressy, Ch. Hist. Book xxvn. ch. xxix.]

[4 not English, 1562, 1571.]

[3 The allusion seems to be to the mandate of Simon Islip, arch
bishop of Canterbury (1350), which recites : Quod sacerdotes qui jam
supersunt...curas animarum gerere negligunt...quinimmo eis penitus

Matt, xxu

56 SERMON PREACHED BEFORE THK

venality and sale of masses, that, under pain of suspending,
no priest should sell his saying of tricennals1 or annals'.
What saw they, that made this constitution ? What priests
saw they? What manner of masses saw they, trow ye?
But at the last, what became of so good a constitution ? God
have mercy upon us ! If there be nothing to be amended
abroad, concerning the whole, let every one of us make
one better: if there be neither abroad nor at home any
thing to be amended and redressed, my lords, be ye of
good cheer, be merry ; and at the least, because we have
nothing else to do, let us reason the matter how we may
be richer. Let us fall to some pleasant communication;
after let us go home, even as good as we came hither, that
is, right-begotten children of the world, and utterly world
lings. And while we live here, let us all make bone cheer3.
For after this life there is small pleasure, little mirth for
us to hope for ; if now there be nothing to be changed in
our fashions. Let us say, not as St Peter did, " Our end
approachcth nigh," this is an heavy hearing ; but let us say
as the evil servant said, " It will be long ere my master
come." .This is pleasant. Let us beat our fellows : let us
eat and drink with drunkards. Surely, as oft as we do
not take away the abuse of things, so oft we beat our fellows.
As oft as we give not the people their true food, so oft we

derelict is, ad celebranda annualia et ad alia peculiaria se couferunt
obscquia...pro eorum servitiis stipendia exigunt excessiva," &c. The
provisions of this mandate had frequently to be re-enacted in after
times. Wilkins, Concilia, &c. m. pp. 1, 15, 135, and also, Lyndewode,
pp. 228 et seq. See also Pegge, Life of Bishop Grosteste, p. 318, n. 18.

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

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

[3 bonne chere.]

V.] CONVOCATION OF THE CLERGY. 57

beat our fellows. As oft as we let them die in superstition,
so oft we beat them. To be short, as oft as we blind lead
them blind, so oft we beat, and grievously beat4 our fellows.
When we welter in pleasures and idleness, then we eat and
drink with drunkards. But God will come, God will come,
he will not tarry long away. He will come upon such a
day as we nothing look for him, and at such hour as we
know not. He will come and cut us in pieces. He will
reward us as he doth the hypocrites. He will set us where
wailing shall be, my brethren ; where gnashing of teeth shall
be, my brethren. And let here be the end of our tragedy,
if ye will. These be the delicate dishes prepared for the The deii«ucs
world's well-beloved children. These be the wafers and the children

of this world

junkets provided for worldly prelates, — wailing and gnashing
of teeth. Can there be any mirth, where these two courses
last all the feast? Here we laugh, there we shall weep.
Our teeth make merry here, ever dashing in delicates ; there
we shall be torn with teeth, and do nothing but gnash and
grind our own. To what end have we now excelled other
in policy ? What have we brought forth at the last ? Ye sec,
brethren, what sorrow, what punishment is provided for you,
if ye be worldlings. If ye will not thus be vexed, be ye not
the children of the world. If ye will not be the children of
the world, be not stricken with the love of worldly things;
lean not upon them. If ye will not die eternally, live not
worldly. Come, go to ; leave the love of your profit5 ; study
for the glory and profit of Christ ; seek in your consultations
such things as pertain to Christ, and bring forth at the last
somewhat that may please Christ. Feed ye tenderly, with
all diligence, the flock of Christ. Preach truly the word of
God. Love the light, walk in the light, and ?o be ye the
children of light while ye are in this world, that ye may
shine in the world that is to come bright as the sun, with
the Father, the Son, and the Holy Ghost ; to whom be all
honour, praise, and glory. Amen.

[4 grievously strike, 1562, 1571.]

[5 " Come go to, my brothers, go to, I say again, and once again, go
to; leave the love of your profit." 1562, 1571.]

[The picture of superstitions, of clerical misdoings, and papal
abuses, which this Sermon presents, will not appear too highly coloured

58 SERMON PREACHED BEFORE THE CLERGY. [sERM. V.]

to any who are at all acquainted with the then existing state of things.
Dean Colet had, twenty-five years earlier, preached a sermon before
the convocation, in which he dwelt on the need of a Reformation, in
language (mite as strong as that employed by bishop Latimer. See
Knight's Life of Colet, pp. 289—308. It is scarcely necessary to
remind the learned reader of the enumeration of abuses contained in
the Appendix to Wicelius' Via Rcgia, nor of those recited in the
memorial presented to pope Paul III. by the Cardinals Contarini,
Sadolet, Pole, and other eminent Romanists.]

A SERMON OF THE REVEREND FATHER MASTER HUGH

LATI31ER, PREACHED IN THE SHROUDS1 AT PAUL'S

CHURCH IN LONDON, ON THE EIGHTEENTH

DAY OF JANUARY, ANNO 1548.

Qucecunque scripta sunt adnostram doctrinam scripta sunt. — Rom. xv. 4.

"ALL things which are written, are written for our eru- [me rest of
dition and knowledge. All things that are written in God's mom™ the
book, in the Bible book, in the book of the holy scripture, not yet come

'to our hands.

are written to be our doctrine."

I told you in my first sermon, honourable audience, that
I purposed to declare unto you two things. The one, what
seed should be sown in God's field, in God's plough land ;
and the other, who should be the sowers : that is to say,
what doctrine is to be taught in Christ's church and congre
gation, and what men should be the teachers and preachers
of it. The first part I have told you in the three sermons
past, in which I have assayed to set forth my plough, to
prove what I could do. And now I shall tell you who
be the ploughers : for God's word is a seed to be sown
in God's field, that is, the faithful congregation, and the
preacher is the sower. And it is in the gospel : " Exivit
qui seminat seminar e semen suum ; " He that soweth, the [Luke vm.
husbandman, the ploughman, went forth to sow his seed." '
So that a preacher is resembled to a ploughman, as it is in
another place : Nemo admota aratro manu, et a tergo re-
spiciens, aptus est regno Dei. "No man that putteth his Luke ix.
hand to the plough, and looketh back, is apt for the king
dom of God." That is to say, let no preacher be negligent
in doing his office. Albeit this is one of the places that hath

[! The sermons usually preached at St Paul's Cross were, in rainy
or inclement weather, "preached in a place called The Shrouds., which
was, as it seems, by the side of the cathedral church where was cover
ing and shelter." Stow, View of London, &c. Edited by Strype, Book
m. p. 149.]

60 SERMON OF THE PLOUGH. [sKKM.

jj.ryl*[£l!>f been racked1, as I told you of racking scriptures. And I

mender- ^ave keen one °f them myself that hath racked it, I cry God

mercy for it ; and have been one of them that have believed

and expounded it against religious persons that would forsake

their order which they had professed, and would go out of

their cloister: whereas indeed it toucheth not monkery, nor

maketh any thing at all for any such matter ; but it is

directly spoken of diligent preaching of the word of God.

Theri^ht For preaching of the gospel is one of God's plough-

umlerstand- . &

ing of this works, and the preacher is one of God's ploughmen. Ye
may not be offended with my similitude, in that I compare
preaching to the labour and work of ploughing, and the
preacher to a ploughman : ye may not be offended with this
my similitude ; for I have been slandered of some persons
for such things. It hath been said of me, " Oh, Latimer !
nay, as for him, I will never believe him while I live, nor
never trust him; for he likened our blessed lady to a saffron-
bag2 :" where indeed I never used that similitude. But it
was, as I have said unto you before now, according to that
which Peter saw before in the spirit of prophecy, and said,
that there should come after men per quos via veritatis
maledictis afficcretur ; there should come fellows "by whom
the way of truth should be evil spoken of, and slandered. "
But in case I had used this similitude, it had not been to be
reproved, but might have been without reproach. For I
might have said thus : as the saffron-bag that hath been full
of saffron, or hath had saffron in it, doth ever after savour
and smell of the sweet saffron that it contained ; so our
blessed lady, which conceived and bare Christ in her womb,
did ever after resemble the manners and virtues of that
precious babe that she bare. And what had our blessed
lady been the worse for this? or what dishonour was this
to our blessed lady ? But as preachers must be wary and
circumspect, that they give not any just occasion to be
slandered and ill spoken of by the hearers, so must not the

[* Allusion is made to the popish application of this scripture to
the case of monastic vows.]

[2 Among the " erroneous opinions complained of in convocation,"
1536, was "that our lady was no better than another woman, and like
a bag of pepper or saffron when the spice is out." Wilkins, Concil. in.
p. 806.]

VI.] SERMON OF THE PLOUGH. f)l

auditors be offended without cause. For heaven is in the similitudes
gospel likened to a mustard-seed : it is compared also to a Rospei.
piece of leaven ; and as Christ saith, that at the last day he
will come like a thief : and what dishonour is this to God ?
or what derogation is this to heaven? Ye may not then,
I say, be offended with my similitude, for because I liken
preaching to a ploughman's labour, and a prelate to a
ploughman. But now you will ask me, whom I call a pre
late ? A prelate is that man, whatsoever he be, that hath what a ,>re-
a flock to be taught of him ; whosoever hath any spiritual
charge in the faithful congregation, and whosoever he be
that hath cure of souls. And well may the preacher and HOW the
the ploughman be likened together : first, for their labour Kkenel'to8
of all seasons of the year ; for there is no time of the year nian-
in which the ploughman hath not some special work to do :
as in my country in Leicestershire, the ploughman hath a
time to set forth, and to assay his plough, and other times
for other necessary works to be done. And then they also
may be likened together for the diversity of works and
variety of offices that they have to do. For as the plough
man first setteth forth his plough, and then tilleth his land,
and breaketh it in furrows, and sometime ridgeth it up again ;
and at another time harroweth it and clotteth it, and some
time dungeth it and hedgeth it, diggeth it and weedeth it,
purgeth and maketh it clean: so the prelate, the preacher, The prelate
hath many diverse offices to do. He hath first a busy work offices/
to bring his parishioners to a right faith, as Paul calleth it,
and not a swerving faith; but to a faith that embraceth Christ,
and trusteth to his merits ; a lively faith, a justifying faith ;
a faith that maketh a man righteous, without respect of
works : as ye have it very well declared and set forth in
the Homily3. He hath then a busy work, I say, to bring
his flock to a right faith, and then to confirm them in the
same faith : now casting them down with the law, and with The law
threatenings of God for sin; now ridging them up again with
the gospel, and with the promises of God's favour : now
weeding them, by telling them their faults, and making them
forsake sin ; now clotting them, by breaking their stony The gosppi
hearts, and by making them supplehearted, and making them c°
to have hearts of flesh ; that is, soft hearts, and apt for doc-
[» " Of a true and lively faith/']

62 SERMON OF THE PLOUGH. [sERM.

trine to enter in : now teaching to know God rightly, and
to know their duty to God and their neighbours : now ex
horting them, when they know their duty, that they do it,
and be diligent in it ; so that they have a continual work
to do. Great is their business, and therefore great should

He that be their hire. They have great labours, and therefore they

worthy of ought to have good livings, that they may commodiously
feed their flock ; for the preaching of the word of God unto
the people is called meat : scripture calleth it meat ; not
strawberries1, that come but once a year, and tarry not long,
but are soon gone : but it is meat, it is no dainties. The
people must have meat that must be familiar and continual,

preaching is and daily given unto them to feed upon. Many make a
lt strawberry of it, ministering it but once a year; but such
do not the office of good prelates. For Christ saith, Quis
putas est servus pnidens et fidelis ? Qui dat cibum in
tempore. " Who think you is a wise and a faithful servant?
He that giveth meat in due time." So that he must at all
times convenient preach diligently : therefore saith he, "Who
trow ye is a faithful servant?" He speaketh it as though
it were a rare thing to find such a one, and as though he
should sav, there be but a few of them to find in the world.
And how few of them there be throughout this realm that
give meat to their flock as they should do, the Visitors can
best tell. Too few, too few ; the more is the pity, and never
so few as now.

By this, then, it appearcth that a prelate, or any that
hath cure of soul, must diligently and substantially work and
labour. Therefore saith Paul to Timothy, Qui episcopatum
desiderat, hie bonum opus desiderat : " He that desireth to

A bishop have the office of a bishop, or a prelate, that man desireth
a good work." Then if it be a good work, it is work ; ye

ve°st.sl can make but a work of it. It is God's work, God's plough,
and that plough God would have still going. Such then

[* This expression which Latimer made use of to designate the
non-residents of his day, who only visited their cures once a year,
became proverbial. A bachelor of divinity, named Oxenbridge, in a
sermon preached at St Paul's Cross, Jan. 13, 1566, says, "I will shew
you the state and condition of this my mother Oxford ; for a pitious
case it is, that now in all Oxford there is not past five or six preachers.
I except strawberry preachers." WATKINS.]

A terrible

VI.] SERMON OF THE PLOUGH. 63

as loiter and live idly, are not good prelates, or ministers.
And of such as do not preach and teach, nor do their duties,
God saith by his prophet Jeremy, Maledictus qui facit opus
Dei fradulenter ; " Cursed be the man that doth the work
of God fraudulently, guilefully or deceitfully :" some books
have it negligenter, "negligently or slackly." How many
such prelates, how many such bishops, Lord, for thy mercy, S
are there now in England ! And what shall we in this case prd
do ? shall we company with them ? 0 Lord, for thy mercy !
shall we not company with them? 0 Lord, whither shall
we flee from them ? But " cursed be he that doth the work
of God negligently or guilefully." A sore word for them
that are negligent in discharging their office, or have done
it fraudulently ; for that is the thing that makcth the peo
ple ill.

But true it must be that Christ saith, Multi sunt vocati, Mat. xxu
pauci vero electi : " Many are called, but few are chosen."
Here have I an occasion by the way somewhat to say unto
you ; yea, for the place I alleged unto you before out of
Jeremy, the forty-eighth chapter. And it was spoken of Jer. xivni
a spiritual work of God, a work that was commanded to be
done; and it was of shedding blood, and of destroying the
cities of Moab. For, saith he, " Cursed be he that keepeth
back his sword from shedding of blood." As Saul, when he
kept back the sword from shedding of blood at what time
he was sent against Amaleck, was refused of God for being-
disobedient to God's commandment, in that he spared Agag
the king. So that that place of the prophet was spoken of
them that went to the destruction of the cities of Moab,
among the which there was one called Nebo, which was
much reproved for idolatry, superstition, pride, avarice,
cruelty, tyranny, and for hardness of heart; and for these
sins was plagued of God and destroyed.

Now what shall we say of these rich citizens of London ?
What shall I say of them ? Shall I call them proud men of
London, malicious men of London, merciless men of London ?
No, no, I may not say so ; they will be offended with me
then. Yet must I speak. For is there not reigning in
London as much pride, as much covetousness, as much
cruelty, as much oppression, and as much superstition, as
was in Nebo ? Yes, I think, and much more too. Therefore

64 SERMON* OF THE PLOUGH.

SEKM.

I say, repent, O London ; repent, repent. Thou nearest

thy faults told thee, amend them, amend them. I think,

if Nebo had had the preaching that thou hast, they would

A warning to have converted. And, you rulers and officers, be wise and

rulenand ,

officer*. circumspect, look to your charge, and see you do your
duties ; and rather be glad to amend your ill living than to
be angry when you are warned or told of your fault. What
ado was there made in London at a certain man, because he
said, (and indeed at that time on a just cause,) " Burgesses !"
quoth he, "nay, Butterflies." Lord, what ado there was
for that word ! And yet would God they were no worse than
butterflies ! Butterflies do but their nature : the butterfly
is not covetous, is not greedy, of other men's goods ; is not
full of envy and hatred, is not malicious, is not cruel, is not
merciless. The butterfly glorieth not in her own deeds,
nor prcfcrrcth the traditions of men before God's word ; it
committeth not idolatry, nor worshipped! false gods. But
London cannot abide to be rebuked ; such is the nature of
man. If they be pricked, they will kick ; if they be rubbed
on the gall, they will wince ; but yet they will not amend
their faults, they will not be ill spoken of. But how shall I
speak well of them ? If you could be content to receive
and follow the word of God, and favour good preachers,
if you could bear to be told of your faults, if you could
amend when you hear of them, if you would be glad to
reform that is amiss; if I might see any such inclination
in you, that you would leave to be merciless, and begin to
ln> charitable, 1 would then hope well of you, I would then
speak well of you. But London was never so ill as it is
now. In times past men were full of pity and compassion,
but now there is no pity ; for in London their brother shall
die in the streets for cold, he shall lie sick at the door
between stock and stock, I cannot tell what to call it, and
perish there for hunger : was there ever more unmerciful ness
The relief of in Nebo ? I think not, In times past, when any rich man
ilv thelich rs died in London, they were wont to help the poor scholars
of the Universities with exhibition. When any man died,
they would bequeath great sums of money toward the relief
of the poor. When I was a scholar in Cambridge myself,
I heard very good report of London, and knew many that
had relief of the rich men of London : but now I can hear

Londoners

not int'iviful

VF

. | SERMON OF THE PLOUGH. 65

no such good report, and yet I inquire of it, and hearken
for it ; but now charity is waxen cold, none helpeth the charity is
scholar, nor yet the poor. And in those days, what did they inaLondoid
when they helped the scholars? Marry, they maintained
and gave them livings that were very papists, and professed
the pope's doctrine : and now that the knowledge of God's
word is brought to light, and many earnestly study and
labour to set it forth, now almost no man helpeth to maintain
them.

Oh London, London ! repent, repent ; for I think God
is more displeased with London than ever he was with the
city of Nebo. Eepent therefore, repent, London, and re
member that the same God liveth now that punished Nebo,
even the same God, and none other ; and he will punish
sin as well now as he did then : and he will punish the
iniquity of London, as well as he did then of Nebo. Amend
therefore. And ye that be prelates, look well to your office ; An admoni-
for right prelating is busy labouring, and not lording. uS. ° '
Therefore preach and teach, and let your plough be doing.
Ye lords, I say, that live like loiterers, look well to your
office ; the plough is your office and charge. If you live
idle and loiter, you do not your duty, you follow not your
vocation : let your plough therefore be going, and not cease,
that the ground may bring forth fruit.

But now methinketh I hear one say unto me : Wot ye An answer to
what you say? Is it a work? Is it a labour? How then an objection>
hath it happened that we have had so many hundred years
so many unpreaching prelates, lording loiterers, and idle
ministers ? Ye would have me here to make answer, and
to shew the cause thereof. Nay, this land is not for me to
plough ; it is too stony, too thorny, too hard for me to
plough. They have so many things that make for them,
so many things to lay for themselves, that it is not for my
weak team to plough them. They have to lay for them
selves long customs, ceremonies and authority, placing in
parliament, and many things more. And I fear me this
land is not yet ripe to be ploughed : for, as the saying is,
it lacketh weathering : this gear lacketh weathering ; at least
way it is not for me to plough. For what shall I look for
among thorns, but pricking and scratching? What among
stones, but stumbling? What (I had almost said) among

[LATIMER.]

66 SERMON OF THE PLOUGH. [sERM.

serpents, but stinging? But this much I dare say, that
Lording hath sjnce lording and loitering hath come up, preaching hath
preaching. come down, contrary to the apostles' times : for they preach
ed and lorded not, and now they lord and preach not. For
they that be lords will ill go to plough : it is no meet office
for them ; it is not seeming for their estate. Thus came up
lording loiterers : thus crept in unpreaching prelates ; and so
have they long continued. For how many unlearned prelates
have we now at this day ! And no marvel : for if the
ploughmen that now be were made lords, they would clean
give over ploughing ; they would leave off their labour,
and fall to lording outright, and let the plough stand: and
then both ploughs not walking, nothing should be in the
The necessity commonweal but hunger. For ever since the prelates were
plough. matie ior(js anj nobles, the plough standeth ; there is no work
done, the people starve. They hawk, they hunt, they card,
they dice; they pastime in their prelacies with gallant gentle
men, with their dancing minions, and with their fresh com
panions, so that ploughing is set aside : and by their lording
and loitering, preaching and ploughing is clean gone. And
thus if the ploughmen of the country were as negligent in
their office as prelates be, we should not long live, for lack
of sustenance. And as it is necessary for to have this
ploughing for the sustentation of the body, so must we have
also the other for the satisfaction of the soul, or else we
Anaptsimi- cannot live long ghostly. For as the body wasteth and
consumeth away for lack of bodily meat, so doth the soul
TWO kinds of pine away for default of ghostly meat. But there be two
kinds of inclosing, to let or hinder both these kinds of
ploughing ; the one is an inclosing to let or hinder the
bodily ploughing, and the other to let or hinder the holiday-
ploughing, the church-ploughing.

The bodily ploughing is taken in and inclosed through
singular commodity. For what man will let go, or diminish
his private commodity for a commonwealth ? And who will
sustain any damage for the respect of a public commodity ?
The other plough also no man is diligent to set forward,
nor no man will hearken to it. But to hinder and let it
all men's ears are open; yea, and a great many of this
kind of ploughmen, which are very busy, and would seem
to be very good workmen. I fear me some be rather mock-

VI

.] SERMON OF THE PLOUGH. 67

gospellers, than faithful ploughmen. I know many myself Mock gospei-
that profess the gospel, and live nothing thereafter. I know
them, and have been conversant with some of them. I know
them, and (I speak it with a heavy heart) there is as little
charity and good living in them as in any other ; according
to that which Christ said in the gospel to the great number
of people that followed him, as though they had had any
earnest zeal to his doctrine, whereas indeed they had it not ;
Non quia vidistis signa, sed quia comedistis de panibus. Gam beget-
"Ye follow me," saith he, "'not because ye have seen the signs te£gospel~
and miracles that I have done ; but because ye have eaten [J
the bread, and refreshed your bodies, therefore you follow
me." So that I think many one now-a-days professeth the
gospel for the living's sake, not for the love they bear to
God's word. But they that will be true ploughmen must
work faithfully for God's sake, for the edifying of their
brethren. And as diligently as the husbandman plougheth
for the sustentation of the body, so diligently must the
prelates and ministers labour for the feeding of the soul :
both the ploughs must still be going, as most necessary for
man. And wherefore are magistrates ordained, but that the The duty of
tranquillity of the commonweal may be confirmed, limiting m
both ploughs ?

But now for the fault of unpreaching prelates, methink I unpreac
could guess what might be said for excusing of them. They pre
are so troubled with lordly living, they be so placed in
palaces, couched in courts, ruffling in their rents, dancing in
their dominions, burdened with ambassages, pampering of
their paunches, like a monk that maketh his jubilee ; munch
ing in their mangers, and moiling in their gay manors and
mansions, and so troubled with loitering in their lordships,
that they cannot attend it. They are otherwise occupied,
some in the king's matters, some are ambassadors, some of
the privy council, some to furnish the court, some are lords
of the parliament, some are presidents, and comptrollers1 of
mints.

Well, well, is this their duty ? Is this their office ? Is
this their calling ? Should we have ministers of the church
to be comptrollers of the mints ? Is this a meet office for a
[l and some comptrollers, 1562, 1571.]

5—2

6*8 SERMON OF THK PLOUGH. [SERM.

priest that hath cure of souls ? Is this his charge ? I would
here ask one question: I would fain know who controlleth
Minting the devil at home in his parish, while he controlleth the
pricsts> mint ? If the apostles might not leave the office of preaching
to the deacons, shall one leave it for minting? I cannot
tell you; but the saying is, that since priests have been
minters, money hath been worse than it was before. And
they say that the evilness of money hath made all things
dearer. And in this behalf I must speak to England. "Hear,
my country, England," as Paul said in his first epistle to
the Corinthians, the sixth chapter; for Paul was no sitting
bishop, but a walking and a preaching bishop. But when he
went from them, he left there behind him the plough going
still; for he wrote unto them, and rebuked them for going
to law, and pleading their causes before heathen judges: "Is
there," saith he, " utterly among you no wise man, to be an
arbitrator in matters of judgment? What, not one of all
that can judge between brother and brother ; but one brother
goeth to law with another, and that under heathen judges ?
Cotistituite contemptos qui sunt in ecclesia, &c. Appoint
them judges that are most abject and vile in the congre
gation." Which he speakcth in rebuking them; " For,"
saith he, ad erubescentiam vestram dico — " I speak it to
your shame." So, England, I speak it to thy shame : is
there never a nobleman to be a lord president, but it must
be a prelate1 ? Is there never a wise man in the realm
to be a comptroller of the mint ? " I speak it to your shame.
I speak it to your shame." If there be never a wise man,
make a water-bearer, a tinker, a cobbler, a slave, a page,
comptroller of the mint : make a mean gentleman, a groom,
a yeoman, or a poor beggar, lord president.

Thus I speak, not that I would have it so ; but " to your

shame," if there be never a gentleman meet nor able to be

The bringing lord president. For why are not the noblemen and young

nfen. g< * gentlemen of England so brought up in knowledge of God,

and in learning, that they may be able to execute offices in

[! " One kepeth the priuey scale, another the great scale, the thyrd
is confessour. . .he is president of the prince's counsaile, he is an am-
bassadour, an other sort of the kynges secret counsaile." Tyndall,
Works, p. 152.]

VI.] SERMON OF THE PLOUGH. 69

the commonweal ? The king hath a great many of wards2 ,
and I trow there is a Court of Wards : why is there not a
school for the wards, as well as there is a Court for their
lands? Why are they not set in schools where they may
learn? Or why are they not sent to the universities, that
they may be able to serve the king when they come to age ?
If the wards and young gentlemen were well brought up in
learning, and in the knowledge of God, they would not when
they come to age so much give themselves to other vanities.
And if the nobility be well trained in godly learning, the
people would follow the same train. For truly, such as the
noblemen be, such will the people be. And now, the only why nobie-

i ,, , T-IT 'i • i

cause why noblemen be not made lord presidents, is because
they have not been brought up in learning.

Therefore for the love of God appoint teachers and
schoolmasters, you that have charge of youth ; and give the
teachers stipends worthy their pains, that they may bring
them up in grammar, in logic, in rhetoric, in philosophy, in
the civil law, and in that which I cannot leave unspoken of,
the word of God. Thanks be unto God, the nobility other
wise is very well brought up in learning and godliness, to
the great joy and comfort of England ; so that there is now
good hope in the youth, that we shall another day have a
flourishing commonweal, considering their godly education.
Yea, and there be already noblemen enough, though not so
many as I would wish, able to be lord presidents, and wise
men enough for the mint. And as unmeet a thing it is for
bishops to be lord presidents, or priests to be minters, as it
was for the Corinthians to plead matters of variance before
heathen judges. It is also a slander to the noblemen, as
though they lacked wisdom and learning to be able for such
offices, or else were no men of conscience, or else were not
meet to be trusted, and able for such offices. And a prelate A bishop
hath a charge and cure otherwise ; and therefore he cannot a preacher.

[2 All minors of a certain rank were anciently regarded as wards of
the crown, the rents, &c. of their estates during their nonage being
paid into the royal exchequer. King Henry VIII. established a Court
for the management of the lands &c. of wards, which continued till
the reign of Charles II. See Coke's Institutes, fourth Part. ch. 35.
Blackstonc, B. m. c. 17.]

The oflice of
the devil, and

the fruits of
his doctrine.

70 SERMON OF THE PLOUGH. [sERM.

discharge his duty and be a lord president too. For a
presidentship requireth a whole man; and a bishop cannot
be two men. A bishop hath his office, a flock to teach, to
look unto; and therefore he cannot meddle with another
office, which alone requireth a whole man : he should there
fore give it over to whom it is meet, and labour in his own
business ; as Paul writeth to the Thessalonians, " Let every
man do his own business, and follow his calling."
priest preach, and the noblemen handle the temporal matters.
Moses was a marvellous man, a good man: Moses was a
wonderful fellow, and did his duty, being a married man :
we lack such as Moses was. Well, I would all men would
look to their duty, as God hath called them, and then we
should have a flourishing Christian commonweal.

And now I would ask a strange question : who is the
most diligentcst bishop and prelate in all England, that
passeth all the rest in doing his office? I can tell, for
know him who it is ; I know him well. But now I think ]
see you listening and hearkening that I should name him.
There is one that passeth all the other, and i
diligent prelate and preacher in all England. And will ye
know who it is ? I will tell you : it is the devil. He is the
most diligent preacher of all other ; he is never out of his
diocess ; he is never from his cure ; ye shall never find him
unoccupied ; he is ever in his parish ; he keepeth residence
at all times ; ye shall never find him out of the way, call
for him when you will he is ever at home ; the diligentest
preacher in all the realm; he is ever at his plough: no
lording nor loitering can hinder him ; he is ever applying
his business, ye shall never find him idle, I warrant you.
And his office is to hinder religion, to maintain superstition,
to set up idolatry, to teach all kind of popery. He is ready
as he can be wished for to set forth his plough ; to devise
as many ways as can be to deface and obscure God's glory.
Where the devil is resident, and hath his plough going, there
away with books, and up with candles; away with bibles, and
up with beads; away with the light of the gospel, and up
with the light of candles, yea, at noon-days. Where the
devil is resident, that he may prevail, up with all superst
and idolatry; censing, painting of images, candles, palms,

VI. SERMON OF THK PLOUGH.

ashes, holy water, and new service of men's inventing 1 ; as
though man could invent a better way to honour God with
than God himself hath appointed. Down with Christ's cross,
up with purgatory pickpurse, up with him, the popish pur
gatory, I mean. Away with clothing the naked, the poor
and impotent ; up with decking of images, and gay garnishing
of stocks and stones : up with man's traditions and his laws,
down with God's traditions and his most holy word. Down The devii is

* , the author of

with the old honour due to God, and up with the new god s

honour. Let all things be done in Latin : there must be
nothing but Latin, not so much as Memento, homo, quod cinis
es, et in cinerem reverteris : " Remember, man, that thou
art ashes, and into ashes thou shalt return:" which be the
words that the minister speaketh unto the ignorant people,
when he giveth them ashes upon Ash- Wednesday 2 ; but it
must be spoken in Latin : God's word may in no wise be
translated into English.

Oh that our prelates would be as diligent to sow the corn The devii is

11 J T A much more

of good doctrine, as Satan is to sow cockle and darnel ! And diligent in

his office

this is the devilish ploughing, the which workcth to have [J^irare
things in Latin, and letteth the fruitful edification. But here in theirs-
some man will say to me, What, sir, are ye so privy of the
devil's counsel, that ye know all this to be true? Truly I
know him too well, and have obeyed him a little too much in
condescending to some follies ; and I know him as other men
do, yea, that he is ever occupied, and ever busy in following
his plough. I know by St Peter, which saith of him, Sicut
leo rugiens circuit queer ens quern devoret : "He goeth about
like a roaring lion, seeking whom he may devour." I would The travail

. r, , f ., and pains of

have this text well viewed and examined, every word ot it : the devii

1 . . . were a good

"Circuit," he goeth about in every corner of his diocess ; jpjjc
he goeth on visitation daily, he leaveth no place of his cure
un visited : he walketh round about from place to place, and
ceaseth not. " Sicut leo," as a lion, that is, strongly, boldly,
and proudly; stately and fiercely with haughty looks, with
his proud countenances, with his stately braggings. " Ru-

[l For an account of the origin of the superstitions here recited,
see Becon's Works, in. fol. 209, et seq. ; 350, et seq.]

[2 An account of this and the other ceremonies that used to bo
observed on Ash- Wednesday may be seen in Brand's Observations on
Popular Antiquities, &c. ed. by Ellis, Vol. i. pp. 79 et seq.]

72

SERMON OF THE PLOUGH. SKKAI.

yiens, " roaring ; for he Ictteth not slip any occasion to speak
or to roar out when he seeth his time. Qucerens, he goeth
about seeking, and not sleeping, as our bishops do; but he
seeketh diligently, he searcheth diligently ah1 corners, where as
he may have his prey. He roveth abroad in every place of
his diocess ; he standcth not still, he is never at rest, but
ever in hand with his plough, that it may go forward. But
there was never such a preacher in England as he is. Who
is able to tell his diligent preaching, which every day, and
every hour, laboureth to sow cockle and darnel, that he may
bring out of form, and out of estimation and room1, the in
stitution of the Lord's supper and Christ's cross ? For there

[John xii. & he lost his right ; for Christ said, Nunc judicium est mundi,
princeps seculi hujus ejicietur foras. Et sicut exaltavit
Moses serpentem in deserto, ita exaltari oportet Filium homi-
nis. Et cum exaltatm fuero a terra, omnia traham ad
meipsum. " Now is the judgment of this world, and the
prince of this world shall be cast out. And as Moses did
lift up the serpent in the wilderness, so must the Son of man
be lift up. And when I shall be lift up from the earth, I

The devii de- will draw all things unto myself." For the devil was dis-

ceived by *

appointed of his purpose : for he thought all to be his own ;
and when he had once brought Christ to the cross, he
thought all cocksure. But there lost he all reigning: for
Christ said, Omnia traham ad meipsum : "I will draw
all things to myself." He meaneth, drawing of man's soul
to salvation. And that he said he would do per semetipsum,
by his own self; not by any other body's sacrifice. He
meant by his own sacrifice on the cross, where ho offered
himself for the redemption of mankind ; and not the sacrifice
of the mass to be offered by another. For who can offer
him but himself? He was both the offerer and the offering.
Note here a And this is the prick, this is the mark at the which the

fruitful and

effectual devil sliootetli, to evacuate the cross of Christ, and to mingle
the institution of the Lord's supper ; the which although
he cannot bring to pass, yet he goeth about by his sleights
and subtil means to frustrate the same; and these fifteen
hundred years he hath been a doer, only purposing to
evacuate Christ's death, and to make it of small efficacy and
virtue. For whereas Christ, according as the serpent was
f1 place or office.]

VI.] SERMON OF THE PLOUGH. 73

lifted up in the wilderness, so would he himself be exalted,
that thereby as many as trusted in him should have salva
tion ; but the devil would none of that : they would have The
us saved by a daily oblation propitiatory, by a sacrifice ex- ca
piatory, or remissory.

Now if I should preach in the country, among the un
learned, I would tell what propitiatory, expiatory, and remis
sory is ; but here is a learned auditory : yet for them that
be unlearned I will expound it. Propitiatory, expiatory,
remissory, or satisfactory, for they signify all one thing in
effect, and is nothing else but a thing whereby to obtain
remission of sins, and to have salvation. And this way the
devil used to evacuate the death of Christ, that we might
have affiance in other things, as in the sacrifice2 of the
priest; whereas Christ would have us to trust in his only
sacrifice. So he was, Agnus occisus ab origine mundi ; [Rev. xm. e.
" The Lamb that hath been slain from the beginning of the
world ;" and therefore he is called juge sacrificium, " a [Dan. viii.
continual sacrifice ;" and not for the continuance of the mass,
as the blanchers have blanched it, and wrested it ; and as I
myself did once betake3 it. But Paul saith, per semetipsum [Heb. i. s.j
purgatio facta : " By himself," and by none other, Christ Christ's
" made purgation" and satisfaction for the whole world.

sa
crifice is a
continual

Would Christ this word, " by himself," had been better offe^dfoT06

ever.

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

Then let us trust upon his only death, and look for none
other sacrifice propitiatory, than the same bloody sacrifice, the

[2 daily sacrifice 1562, 1571.]

[3 mistake it, 1562, 1571. take it to be, 1607, 1635.]

74 SERMON OF THE PLOUGH. [sERM.

lively sacrifice ; and not the dry sacrifice, but a bloody sacri
fice. For Christ himself said, consummation est : " It is
perfectly finished : I have taken at my Father's hand the
dispensation of redeeming mankind, I have wrought man's
redemption, and have despatched the matter." Why then
mingle ye him ? Why do ye divide him ? Why make you
[i cor. \. 7.] of him more sacrifices than one ? Paul saith, Pascha nos-
christisour trum immolatus est Christus : "Christ our passover is
offered1;" so that the thing is done, and Christ hath done
it, and he hath done it semel, once for all ; and it was a
bloody sacrifice, not a dry sacrifice. Why then, it is not the
mass that availeth or profiteth for the quick and the dead.
Wo worth thee, O devil, wo worth thee, that hast pre
vailed so far and so long ; that hast made England to
worship false gods, forsaking Christ their Lord. Wo worth
Note here the thee, devil, wo worth thee, devil, and all thv angels. If

inii'htv work-

maiisHij. of Christ by his death draweth all tilings to himself, and

the devil. ^

draweth all men to salvation, and to heavenly bliss, that

trust in him ; then the priests at the mass, at the popish

mass, I say, what can they draw, when Christ draweth

popish all, but lands and goods from the right heirs? The priests

«\T]?gemat(e» draw goods and riches, benefices and promotions to thcm-

»ievii. selves; and such as believed in their sacrifices they draw

to the devil. But Christ is he that draweth souls unto

him by his bloody sacrifice. What have we to do then but

cpulari in Domino, to eat in the Lord at his supper ? What

other service have we to do to him, and what other sacrifice

have we to offer, but the mortification of our flesh ? What

The serviic other oblation have we to make, but of obedience, of good

thin weoi-ght living, of good works, and of helping our neighbours ?

to offer unto '

God. But as for our redemption, it is done already, it cannot

be better : Christ hath done that thing so well, that it
cannot be amended. It cannot be devised how to make
that any better than he hath done it. But the devil, by
the help of that Italian bishop yonder, his chaplain, hath
laboured by all means that he might to frustrate the death
of Christ and the merits of his passion. And they have
devised for that purpose to make us believe in other vain
things by his pardons ; as to have remission of sins for pray-

[! offered up, 1562, 1571. J

VI.] SERMON OP THE PLOUGH. 75

ing on hallowed beads ; for drinking of the bakehouse bowl2;

as a canon of Waltham Abbey once told me, that whensoever

they put their loaves of bread into the oven, as many as

drank of the pardon-bowl should have pardon for drinking

of ifc. A mad thing, to give pardon to a bowl ! Then to

pope Alexander's3 holy water, to hallowed bells, palms, Note here

candles, ashes, and what not ? And of these things, every wehavehad

„ ~. . , f.J . J from Rome.

one hath taken away some part ot Christ s sanctmcation ;
every one hath robbed some part of Christ's passion and
cross, and hath mingled Christ's death, and hath been made
to be propitiatory and satisfactory, and to put away sin.
Yea, and Alexander's holy water yet at this day remaineth
in England, and is used for a remedy against spirits and
to chase away devils ; yea, and I would this had been the
worst. I would this were the worst. But wo worth thee,
0 devil, that hast prevailed to evacuate Christ's cross, and
to mingle the Lord's supper. These be the Italian bishop's
devices, and the devil hath pricked at this mark to frustrate
the cross of Christ : he shot at this mark long before Christ
came, he shot at it four thousand years before Christ hanged
on the cross, or suffered his passion.

For the brascn serpent was set up in the wilderness, to
put men in remembrance of Christ's coming ; that like as
they which beheld the brasen serpent were healed of their
bodily diseases, so they that looked spiritually upon Christ
that was to come, in him should be saved spiritually from
the devil. The serpent was set up in memory of Christ to
come ; but the devil found means to steal away the memory
of Christ's coming, and brought the people to worship the
serpent itself, and to cense him, to honour him, and to offer
to him, to worship him, and to make an idol of him. And
this was done by the market-men that I told you of. And
the clerk of the market did it for the lucre and advantage
of his master, that thereby his honour might increase ; for
by Christ's death he could have but small worldly advantage.
Arid so even now so hath he certain blanchers belonging to

[2 In the monastery of Bury St Edmund's also was a "holye
relique which was called the pardon-boule ; whosoever dronk of this
boule in the worshippe of God and Saynt Edmund, he had flue hun
dred dayes of pardon, toties quoties." Becon's Works, in. fol. 187.]

[3 Pope Alexander I. s. Breviarium Roman. Die iii. Maii.]

76 SERMON OF THE PLOUGH. [sEKM.

the market, to let and stop the light of the gospel, and to
hinder the king's proceedings in setting forth the word and
glory of God. And when the king's majesty, with the
advice of his honourable council, goeth about to promote
God's word, and to set an order in matters of religion, there
The saying of shall not lack blanchers that will say, "As for images, whereas
they have used to be censed, and to have candles offered
unto them, none be so foolish to do it to the stock or stone,
or to the image itself; but it is done to God and his honour
before the image." And though they should abuse it, these
The per- blanchers will be ready to whisper the king in the ear, and
papTs™.^ to tell him, that this abuse is but a small matter; and that
the same, with all other like abuses in the church, may be
reformed easily. " It is but a little abuse," say they, " and
it may be easily amended. But it should not be taken in
hand at the first, for fear of trouble or further inconveniences.
The people will not bear sudden alterations ; an insurrection
may be made after sudden mutation, which may be to the
great harm and loss of the realm. Therefore all things shall
be well, but not out of hand, for fear of further business."
These be the blanchers, that hitherto have stopped the word
of God, and hindered the true setting forth of the same.
There be so many put-offs, so many put-byes, so many re
spects and considerations of worldly wisdom : and I doubt
There have not but there were blanchers in the old time to whisper in
er7"nlS'h" the CUT of good king Hczckiah, for the maintenance of idol-
atry done to the brasen serpent, as well as there hath been
now of late, and be now, that can blanch the abuse of images,
and other like things. But good king Hczckiah would not
be so blinded ; he was like to Apollos, " fervent in spirit."
He would <rive no ear to the blanchers ; he was not moved

O

with the worldly respects, with these prudent considerations,
with these policies: he feared not insurrections of the people:
he feared not lest his people would not bear the glory of
God; but he, without any of these respects, or policies, or
considerations, like a good king, for God's sake and for
andade- conscience sake, by and by plucked down the brasen serpent,
idolatry. an(j destroyed it utterly, and beat it to powder. He out
of hand did cast out all images, he destroyed all idolatry,
and clearly did extirpate all superstition. He would not
hear these blanchers and worldly-wise men, but without

VI.] SERMON OF THE PLOUGH. 77

delay followeth God's cause, and destroyeth all idolatry
out of hand. Thus did good king Hezekiah ; for he was
like Apollos, fervent in spirit, and diligent to promote God's
glory.

And good hope there is, that it shall be likewise here in
England ; for the king's majesty is so brought up in know
ledge, virtue, and godliness, that it is not to be mistrusted
but that we shall have all things well, and that the glory
of God shall be spread abroad throughout all parts of the
realm, if the prelates will diligently apply their plough, and
be preachers rather than lords. But our blanchers, which
will be lords, and no labourers, when they are commanded
to go and be resident upon their cures, and preach in their
benefices, they would say, " What ? I have set a deputy jJJJj
there ; I have a deputy that looketh well to my flock, and |^°e£each
the which shall discharge my duty." "A deputy," quoth
he ! I looked for that word all this while. And what a
detmtv must he be, trow ye ? Even one like himself : he Behow what

r J » i.ii deputies

must be a canonist ; that is to say, one that is brought up jjjggjj^
in the study of the pope's laws and decrees ; one that will jjj^1 r
set forth papistry as well as himself will do ; and one that
will maintain all superstition and idolatry ; and one that will
nothing at all, or else very weakly, resist the devil's plough :
yea, happy it is if he take no part with the devil; and where
he should be an enemy to him, it is well if he take not the
devil's part against Christ.

But in the mean time the prelates take their pleasures. The devii is

. . . no unpreach-

They are lords, and no labourers : but the devil is diligent ing prelate.
at his plough. He is no unpreaching prelate : he is no
lordly loiterer from his cure, but a busy ploughman; so
that among all the prelates, and among all the pack of them
that have cure, the devil shall go for my money, for he still
applieth his business. Therefore, ye unpreaching prelates,
learn of the devil : to be diligent in doing of your office, The devii
learn of the devil : and if you will not learn of God, nor |>!^°Pstto **
good men, for shame learn of the devil ; ad erubescentiam
vestram dico, "I speak it for your shame:" if you will not
learn of God, nor good men, to be diligent in your office,
learn of the devil. Howbeit there is now very good hope
that the king's majesty, being by the help of good govern-

78 SERMON OF THE PLOUGH. [sERM. VI.]

ance of his most honourable counsellors trained and brought
up in learning, and knowledge of God's word, will shortly
provide a remedy, and set an order herein; which thing
that it may so be, let us pray for him. Pray for him,
good people ; pray for him. Ye have great cause and need
to pray for him.

THE SEVEN SERMONS

OF

THE REVEREND FATHER

M. HUGH LATIMER,

WHICH HE PREACHED BEFORE OUR LATE SOVEREIGN LORD, OP FAMOUS

MEMORY, KING EDWARD THE VI. WITHIN THE PREACHING-PLACE', IN

THE PALACE AT WESTMINSTER, IN THE YEAR OF OUR LORD, 154!),

THE FIRST SERMON THE EIGHTH OF MARCH. WHEREUNTO

ARE ADDED OTHER TWO SERMONS, AS WELL THAT HE

PREACHED AT STAMFORD, AS ALSO THE LAST

THAT HE MADE BEFORE THE LATE KING

EDWARD, WHICH HE CALLED HIS

VLTIMVM VALE.

[l The pulpit was, for the first time, placed in the privy-garden,
when bishop Latiraer preached these Sermons, it being thought pro
bable that the chapel royal would not hold all the people that would
flock to hear him. The king listened to the Sermons from a window
in the palace, as is represented in the old print of Larimer's preach
ing.]

DEDICATION.

TO THE RIGHT VIRTUOUS AND GRACIOUS LADY KATHA-
RINE, DUCHESS OF SUFFOLK1, THOMAS SOME, HER
HUMBLE AND FAITHFUL ORATOR, WISHETH
GODLV FAVOUR AND EVERLASTING
SALVATION FROM GOD THE FA
THER, THROUGH JESUS CHRIST
OUR MERCIFUL
LORD.

WHEN man is born for man, that one to another should
be a God, and not a devil ; an helper, no hinderer ; unto
whom also the use of the tongue is only given, whereby they
do both express and shew the affections of their minds ; there
is no man which can say, " I have no need of any man."
But amongst infinite mischiefs and evils of man's poverty
and anguish, by which he hath need of other men's help, is
the instruction of prudence or virtue, and of science. For
mankind in this do precel chiefly brute beasts, because they
help one another by mutual communication. In learning
good and virtuous manners, the use of communing is required
chiefly, that men erring and ignorant should be taught ; for
there is none which shall ever learn of himself, although he
be never so happily born. Therefore it shall become every
man, which doth intend to live godly, to hear and learn
godly books; to print heavenly documents in their hearts.
For as evil doctrine, devilish books, and filthy talk, do cor
rupt good manners ; so faithful precepts, godly books, chaste
communing and honest, shall edify and confirm. Wherefore,
intending to do good unto all men, and namely unto such as

[! The noble lady to whom this Dedication is addressed, was Katha
rine, Baroness Willoughby of Eresby in her own right, and widow
of Charles Brandon, Duke of Suffolk. She afterwards married Mr
Richard Bertie, of Bersted in Kent, the ancestor of the present Earls
of Lindsey and Abingdon. The romantic story of the troubles and
exile of herself and husband for the sake of religion is related at
length by Hollingshed, pp. 1142 — 1145; and by Foxe, Acts and Mon.
in. pp. 778—781. edit, 1684.]

[LATIMER.]

82 DEDICATION.

err and be ignorant, I have gathered, writ, and brought to
light, the famous Friday Sermons of Master Hugh Latimer,
which he preached in Lent last past, before our most noble
King Edward the Sixth, at the New Palace of Westminster,
the third year of his reign : which Sermons, most virtuous
lady, I dedicate unto your honourable grace; nothing doubt
ing but that you will gladly embrace them, not only because
of their excellence, but chiefly for the profit which shall ensue
through them unto the ignorant. For in them are fruitful
and godly documents, directing ordinately not only the steps,
conversation, and living of kings, but also of other ministers
and subjects under him. And let no man be grieved though
it be not so exactly done as he did speak it; for in very
deed I am not able so to do, to write word for word as he
did speak : that passcth my capacity, though I had twenty
men's wits, and no fewer hands to write withal. As it is
unpossible that a little river should receive the recourse of
the main sea within his brims, so that no water should over
whelm the sides thereof; in like manner is it more unlike my
simple wit to comprehend absolutely the abundant eloquence
and learning which floweth most abundantly out of godly
Latimer's mouth. Notwithstanding, yet had I rather with
shamefacedness declare charitably this part of his godly docu
ments and counsel, than with slothfulness forget, or keep
close foolishly, that thing which may profit many.

Who is 'that will not be glad to hear and believe the
doctrine of godly Latimer; whom God hath appointed a
prophet unto our most noble king and unto our realm of
England, to declare the message of the living God; to
supplant and root out all sins and vice; to plant and graft
in men's hearts the plenteousness of all spiritual blessings in
Jesus Christ our Lord ?

Moses, Jeremias, Elias, did never declare the true message
of God unto their rulers and people, with a more sincere
spirit, faithful mind, and godly zeal, than godly Latimer doth
now, in our days, unto our most noble king, and unto the
whole realm. Furthermore also, Josiah received never the
book of God's will at the hands of Hilkiah the high priest,
or the admonition of Huldah that prophetess, with a more
perfect and godly fear, than our most noble king doth most
faithfully give credit unto the words of good father Latimer.

DEDICATION. 83

And I have no doubt but all godly men will likewise receive
gladly his godly sermons, and give credit unto the same.
Therefore, this my rude labour of another man's sweat, most
virtuous lady, I offer most humbly unto your grace ; moved
thereunto of godly zeal, through the godly fame that is
dispersed universally of your most godly disposition and un
feigned love towards the living, almighty, eternal God and
his holy word; practised daily both in your grace's most
virtuous behaviour, and also godly charity towards the
edification of every member grafted in Christ Jesu ; most
humbly desiring your grace to accept favourably this my
timorous enterprise. And I, your most humble and faithful
orator, shall pray unto Jehovah, the God which is of himself,
by whom and in whom all things live, move, and be, that
that good work which he hath begun in you, he may perform
it unto your last ending, through our Lord Jesu Christ; who
preserve and keep your grace now and ever. So be it.

6 — 2

THE ARGUMENT OF THE SERMON

Is this first Sermon is declared, and taught, the godly election of
a king ; and a rule of godly living as touching his own person. Where
he provcth our most excellent king Edward to be our most lawful
king, both by nativity and country; yea, and now appointed in these
our days to deliver us from danger, and captivity of Egypt and wicked
Pharaoh; that is, from errors, and ignorance, and devilish antichrist,
the Tope of Rome. The form of his godly rule, also, he divided here,
in this Sermon, into three parts-First, that he should not trust too
much unto his own strength and policy; but only to walk ordmately
with God, and to make him his lodes-man and chief guide,
arily, that he live not lasciviously and wantonly; following evil 2 affec
tions, but to live chastely; and, when time shall require, to lead a
pure life under the yoke of matrimony: admonishing both his grace,
and all magistrates, to be circumspect in choosing a wife, either for
themselves or their children; having this always in mind, that she be
of a faithful house, godlily brought up, and of a pure life,
he admonished the king's grace, that he should not desire gold and
silver too much: proving by many arguments that kind of vice, with
the other aforesaid, to be destruction, not only unto the kings grace,
but also unto the whole realm and people. In these things consis
the whole of the sum of this Sermon.

[' From the editions of 1549 and 1562.]
[•i Altered from the original.]

THE FIRST SERMON PREACHED BEFORE KING EDWARD,
MARCH 8, 154U.

tn re
ch

ROMANS XV. [4.]
Qufecunque scripta sunt, ad nostrum doctrinam scripta sunt.

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

IN taking this part of scripture, most noble audience, I
play as a truant, which, when he is at school, will choose a
lesson wherein he is perfect, because he is loth to take pain
in studying a new lesson, or else feareth stripes for his sloth-
fulness. In like manner, I might seem, now in my old age,
to some men to take this part of scripture, because I 'would
wade easily away therewith, and drive my matter at my
pleasure, and not to be bound unto a certain theme. But
ye shall consider, that the foresaid words of Paul are not The scnpti
to be understanded of all scriptures, but only of those which »» written in

1 ^ God's book

are of God written in God's book ; and all things which are jJJJj;
therein " are written for our learning." The excellency of Bible>
this word is so great, and of so high dignity, that there is
no earthly thing to be compared unto it. The author thereof Gen. i. xvii.
is great, that is, God himself, eternal, almighty, everlasting. J^;**^-
The scripture, because of him, is also great, eternal, most Dan- vii-
mighty and holy. There is no king, emperor, magistrate, we must
and ruler, of what state soever they be, but are bound to believe MS
obey this God, and to give credence unto his holy word, in follow it.
directing their steps ordinately according unto the same word.
Yea, truly, they are not only bound to obey God's book, but
also the minister of the same, " for the word's sake," so far
as he speaketh " sitting in Moses' chair ;" that is, if his
doctrine be taken out of Moses' law. For in this world God THIS world
hath two swords, the one is a temporal sword, the other a t^o swords.
spiritual. The temporal sword resteth in the hands of kings, The temporal
magistrates, and rulers, under him; whereunto all subjects, as sw
well the clergy as the laity, be subject, and punishable for
any offence contrary to the same book. The spiritual sword JJ

86

FIRST SERMON PREACHED BEFORE

Matt, xxiii.

i Kings

is in the hands of the ministers and preachers; whereunto
all kings, magistrates, and rulers, ought to be obedient ; that
is, to hear and follow, so long as the ministers sit in Christ's
, chair ; that is, speaking out of Christ's book. The king cor-
correSfh recteth transgressors with the temporal sword ; yea, and the
Howrtheher' Weacher also, if he be an offender. But the preacher cannot

preacher may 1 ,, ~ ,, | -,i

correct the king, if he be a transgressor ot (jod s word, wit
the temporal sword ; but he must correct and reprove him
with the spiritual sword ; fearing no man ; setting God only
before his eyes, under whom he is a minister, to supplant
and root up all vice and mischief by God's word : whereunto
all men ought to be obedient; as is mentioned in many
places of scripture, and amongst many this is one, Quacun-
que jusserint vos servare, servate et facite : "Whatsoever
they bid you observe, that observe and do." Therefore let
the preacher teach, improve, amend, and instruct in right
eousness, with the spiritual sword ; fearing no man, though
death should ensue. Thus Moses, fearing no man, with this
sword did reprove king Pharao at God's commandment.

Micheas the prophet also did not spare to blame king
Ahab for his wickedness, according to God's will, and to
prophesy of his destruction, contrary unto many false prophets.
These foresaid kings, being admonished by the ministers of
God's word, because they would not follow their godly doc
trine, and correct their lives, came unto utter destruction.
Pharao giving no credit unto Moses, the prophet of God,
but appliant unto the lusts of his own heart, what time he
heard of the passage of God's people, having no fear or re
membrance of God's work, he with his army did prosecute
after1, intending to destroy them ; but he and his people were2
. ^ .. drowned in the Red Sea. King Achab also, because he would
" not hearken unto Micheas, was killed with an arrow. Like-
Kings xiv. wise also the house of Jeroboam, with other many, came unto
destruction, because he would not hear the ministers of God's
word, and correct his life according unto his will and pleasure.
The preacher Let the preacher therefore never fear to declare the message
e of God unto all men. And if the king will not hear them,
then the preachers may admonish and charge them with their
duties, and so leave them unto God, and pray for them.

[i he did prosecute after, 1549.]

[2 and was drowned, 1549.]

KinKpha-
1

Go«be

VII.] KING EDWARD THE SIXTH. 87

But if the preachers digress out of Christ's chair, and shall EVU preach-
speak their own phantasies, then instead of, Qucecunque jus- refusal.0
serint vos facer e, facite et servate, " Whatsoever they bid
you observe, that observe and do," change it into these words
following, Cavete vero vobis a pseudo-prophetis, qui veniunt
ad vos, &c., " Beware of false prophets, which come unto Matt. %n.
you in sheep's clothing, but inwardly they are ravening
wolves : ye shall know them by their fruits." Yea, change
Qucecunque jusserint, if their doctrine be evil, into Cavete [Matt, xvu.]
a fermento Pharisceorum, &c., that is, " Take heed, and be
ware of the leaven of the Pharisees and of the Sadducees."

In teaching evil doctrine all preachers are to be eschewed,
and in no wise to be hearkened unto : in speaking truth
they are to be heard. All things written in God's book are
most certain, true, and profitable for all men : for in it is
contained meet matter for kings, princes, rulers, bishops, and ?n God-shook
for all states. Wherefore it behoveth every preacher some- a11 estates.
what to appoint and accommodate himself and his matter, A preacher
agreeable unto the comfort and amendment of the audience respect unto
unto the which he declareth the message of God. If he
preach before a king, let his matter be concerning the office
of a king ; if before a bishop, then let him treat of bishoply
duties and orders ; and so forth in other matters, as time and
audience shall require.

I have thought it good to entreat upon these words fol
lowing, which are written in the seventeenth chapter of
Deuteronomy, Cum veneris in terrain quam Dominus Deus i>eut. *vn.
dat tibi possederisque earn, &c., that is, "When thou art
come unto the land which the Lord thy God giveth thee, and
enjoy est it, and dwellest therein ; if thou shalt say, I will set
a king over me, like unto all the nations that are about me ;
then thou shalt make him king over thee whom the Lord
thy God shall choose. One of thy brethren must thou make HOW God ap-

i • ,i j T pointeth the

king over thee, and mayest not set a stranger over thee, election of a
which is not of thy brethren. But in any wise let him not
hold too many horses, that he bring not the people again to
Egypt through the multitude of horses : forasmuch as the
Lord hath said unto you, Ye shall henceforth go no more
again that way. Also he shall not have too many wives, lest
his heart turn away : neither shall he gather him silver and
gold too much."

88 FIRST SERMON PREACHED BEFORE [sERM.

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

Things '• Cam vcmris, $c. — When thou art come unto the land which the

touched most r 3 o TM i IA • j. \ • i • < »»

chiefly in the Lord, &c. Thou slialt appoint him king, &c.

whole ser-

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

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

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

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

As the text doth rise, I will touch and go a little in
every place, until I come unto — "too much." I will touch all
the foresaid things, but not — "too much." The text is, "When
^ thou shalt come into the land," &c. To have a king the
Israelites did with much importunity call unto God, and God
long before promised them a king ; and they were fully cer
tified thereof, that God had promised that thing. For unto
Abraham he said, Ego crescere te faciam vehementer, ponam-
Gen. xvii. que te in Rentes, sed et reges ex te prodibunt: that is, "I will
multiply thee exceedingly, and will make nations of thee ;
yea, and kings shall spring out of thee." These words were
spoken long before the children of Israel had any king.
Notwithstanding, yet God prescribed unto them an order,
how they should choose their king, and what manner of man

s°uld

VII.] KING EDWARD THE SIXTH. 89

he should be, where he saith, " When thou shall come into
the land," &c. As who should say, " 0 ye children of Israel,
I know your nature right well, which is evil, and inclined
unto all evils. I know that thou wilt choose a king to reign
over thee, and to appear glorious in the face of the world,
after the manner of gentiles. But because thou art stiff-
necked, wild, and art given to walk without a bridle and
line, therefore now I will prevent thy evil and beastly man
ners ; I will hedge strongly thy way ; I will make a durable
law, which shall compel thee to walk ordinately, and in a
plain way : that is, thou shalt not choose thee a king after
thy will and phantasy, but after me thy Lord and God."

Thus God conditioned with the Jews, that their kino- The jews

° were restrain-

should be such a one as he himself would choose them. This
was not much unlike a bargain that I heard of late should
be betwixt two friends for a horse : the owner promised the haethem
other should have the horse if he would ; the other asked ch
the price ; he said twenty nobles. The other would give
him but four pound. The owner said he should not have
him then. The other claimed the horse, because he said

he should have him if he would. Thus this bargain became A merry and

. , , wise tale-

a Westminster matter : the lawyers got twice the value of

the horse ; and when all came to all, two fools made an end
of the matter. Howbeit the Israelites could not go to law
with God for choosing their king ; for would they, nil they,
their king should be of his choosing, lest they should walk
inordinately in a deceivable way, unto their utter loss and
destruction : for, as they say commonly, Qui vadit plane, A common
vadit sane ; that is, " He that walketh plainly, walketh
safely." As the Jews were stiff-necked, and were ever
ready to walk inordinately, no less are we Englishmen given
to untowardness, and inordinate walking after our own phan
tasies and brains. We will walk without the limits of God's
word ; we will choose a king at our own pleasure. But let l Sam- xix
us learn to frame our lives after the noble king David, which,
when he had many occasions given of king Saul to work
evil for evil, yea, and having many times opportunity to
perform mischief, and to slay king Saul ; nevertheless yet i sam. xx.v.
fearing, would not follow his fleshly affections, and walk
inordinately without the will of God's word, which he con
fessed always to be his direction, saying, Lucerna pedibus Psaim cxix.

90

FIRST SERMON PREACHED BEFORE

[SERM.

God's word is
our light.

[I Sam. xxiv.

1 Sain, xxvi
[9].

[Deut. xii.

28.]

Fantastical

brains are

reproved

inordinately.

1 Sam. viii.

God calleth
his ministers
by divers
names.

meis verbum tuum et lumen semitis meis ; " Thy word, O
Lord, is a lantern unto my feet, and a light unto my steps."
Thus having in mind to walk ordinately, he did always avoid
to do evil. For when king Saul was in a cave without any
man, David and his men sitting by the sides of the cave,
yea, and David's men moving him to kill Saul, David made
answer and said unto them, Servet me Dominus, ne rem
istam contra dominum meum Messiam, fyc., that is, " The
Lord keep me from doing this thing unto my master, that
is the Lord's anointed." At another time also, moved by
Abishai to kill Saul sleeping, David said, Ne inter ficias eum;
quis enim impune manum suam inferret uncto Domino, fyc.,
that is, " Destroy him not ; for who can lay his hands on
the Lord's anointed, and be guiltless?" &c. I would God
we would follow king David, and then we should walk or
dinately, and yet do but that we are bound of duty to do :
for God saith, Quod ego prwcipio, hoc tantum facito, "That
tiling which I command, that only do." There is a great
error risen now-a-days among many of us, which are vain
and new-fangled men1, climbing beyond the limits of our
capacity and wit, in wrenching this text of scripture here
after following after their own phantasy and brain : their
error is upon this text, Audi vocem populi in omnibus guce,
dicinit tibi ; non enim te reprobant, sed me reprobarunt ne
regnem super cos : that is, " Hear the voice of the people
in all that they say unto thee ; for they have not cast thee
away, but me." They wrench these words awry after their
own phantasies, and make much doubt as touching a king
and his godly name. They that so do walk inordinately,
they walk not directly and plainly, but delight in balks and
stubble way.

It maketh no matter by what name the rulers be named,
if so be they shall walk ordinately with God, and direct their
steps with God. For both patriarchs, judges, and kings, had
and have their authority of God, and therefore godly. But
this ought to be considered which God saith, Non prceficere
tibi potes hominem alienum ; that is, " Thou must not set a

[! Strype (Eccl. Mem. n. i. 38, Oxf. Edit.) observes that the
new-fangled men here alluded to were "set up probably by the
papists."]

VII.] KING EDWARD THE SIXTH. 91

stranger over thee." It hath pleased God to grant us a King Edward

11-1* J l J f i- 1? r l, VI. is our

natural liege king and lord of our own nation; an Englishman; natural king,

. ^ . . and a most

one of our own religion. God hath given him unto us, and precious trea-
[he] is a most precious treasure ; and yet many of us do
desire a stranger to be king over us. Let us no more now
desire to be bankers2, but let us endeavour to walk ordinately
and plainly after the word of God. Let us follow David :
let us not seek the death of our most noble and rightful
king, our own brother both by nativity and godly religion.
Let us pray for his good state, that he live long among
us.

Oh, what a plague were it, that a strange king, of a
strange land, and of a strange religion, should reign over us !
Where now we be governed in the true religion, he should
extirp and pluck away altogether ; and then plant again all un
abomination and popery. God keep such a king from us ! ffiy
Well, the king's Grace hath sisters, my lady Mary and my
lady Elizabeth, which by succession and course are inheritors
to the crown, who if they should marry with strangers, what
should ensue ? God knoweth. But God grant, if they so do,
whereby strange religion cometh in3, that they never come
unto coursing nor succeeding. Therefore, to avoid this plague, The way to

. . , ? remove'God's

let us amend our lives, and put away all pride, which, doth -wrath from

A us is to re-

drOWn men in this realm at these days ; all covetousness, gjj^jj1 vice

wherein the magistrates and rich men of this realm are over
whelmed ; all lechery, and other excessive vices, provoking
God's wrath (were he not merciful) even to take from us our
natural king and liege lord ; yea, and to plague us with a
strange king, for our unrepentant heart. Wherefore if, as
ye say, ye love the king, amend your lives, and then ye
shall be a mean that God shall lend him us long to reign sinful livine-
over us. For undoubtedly sins provoke much God's wrath.
Scripture saith, Dabo tibi regem in furore meo, that is, [HOS. xiii.
" I will give thee a king in my wrath." Now, we have a
lawful king, a godly king : nevertheless, yet many evils do
reign. Long time the ministers appointed have studied to
amend and redress all evils ; long time before this great
labour hath been about this matter ; great cracks hath been

[2 A mistake probably for balkers ; i. q. bye-walkers.]

[3 if they so do whereby strange religion cometh in, not in 1549.]

a true pro-

92 FIRST SERMON PREACHED BEFORE [sEBM.

made, that all should be well : but when all came to all, for
all their boasts, little or nothing was done ; in whom these
words of Horace1 may well be verified, saying, Parturiunt
montes, nascitur ridiculus mus, " The mountains swell up,
the poor mouse is brought out." Long before this time
many hath taken in hand to bring many things unto pass,
but finally their works came unto small effect and profit.

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

[The second "In any wise, let not such a one prepare unto himself

lermonhlSEd. many horses," &c. In speaking these words, ye shall under-

ESnhata Stand that l d° R0t illtCIld t0 Speak a?amSt tllG Stl%CI1gth'

5^Fu*d policy, and provision of a king; but against excess, and vain
Tan/horses. trugt that kmgg jiave m themselves more than in the living
God, the author of all goodness, and giver of all victory.
Many horses are requisite for a king ; but he may not exceed
in them, nor triumph in them, more than is needful for the
necessary affairs and defence of the realm. What meaneth

R De Arte Poet. 139.]

VII.] KING EDWARD THE SIXTH. 93

it that God hath to do with the king's stable, but only he
would be master of his horses ? The scripture saith, In altis
habitat, " He dwelleth on high." It followeth, Humilia Psaim cxm.
respicit, " He looketh on low things ;" yea, upon the king's
stables, and upon all the offices in his house. God is the God is grand
great Grandmaster2 of the king's house, and will take account EnjKui?
of every one that beareth rule therein, for the executing of
their offices ; whether they have justly and truly served the
king in their offices, or no. Yea, God looketh upon the
king himself, if he work well or not. Every king is subject
unto God, and all other men are subjects unto the king. In
a king God requireth faith, not excess of horses. Horses
for a king be good and necessary, if they be well used ; but
horses are not to be preferred above poor men. I was once
offended with the king's horses, and therefore took occasion
to speak in the presence of the king's majesty that dead is,
when abbeys stood. Abbeys were ordained for the comfort
of the poor : wherefore I said, it was not decent that the
king's horses should be kept in them3, as many were at that
time ; the living of poor men thereby minished and taken
away. But afterward a certain nobleman said to me, What
hast thou to do with the king's horses? I answered and
said, I spake my conscience, as God's word directed me.
He said, Horses be the maintenances and part of a king's
honour, and also of his realm ; wherefore in speaking against
them, ye are against the king's honour. I answered, God An answer
teacheth what honour is decent for the king, and for all true honour

. . of a king.

other men according unto their vocations, (rod appomteth
every king a sufficient living for his state and degree, both
by lands and other customs ; and it is lawful for every king
to enjoy the same goods and possessions. But to extort and
take away the right of the poor, is against the honour of the

[2 The office now called Lord Chamberlain.]

[3 Sir Arthur Darcy, in a letter which informs lord Cromwell of
the suppression of the abbey of Jervaulx or Jorvalles, in Yorkshire,
writes : " The kynges hyenes is att greatt charge with hys sstoodes of
mares... I thynke thatt att Gervayes and in the grangyes incydent,
with the hellp off ther grett commones, the kynges hyenes by good
overseers scholld hare ther the most best pasture that scholld be
in Yngland." Letters relating to the Suppression of Monasteries,
p. 158.]

dispensation
to nave more
wives than

94 FIRST SERMON PREACHED BEFORE [SERM.

ib'jth king. If1 you do move the king to do after that man-
noursofa ner then vou speak against the honour of the king; for I

king plainly JO

Sdy* frdl cei*tify you, extortioners, violent oppressors, mgrossers of
tenements and lands, through whose covetousness villages
decay and fall down, the king's liege people for lack of sus
tenance are famished and decayed, — they be those which
speak against the honour of the king. God requireth in the
king and all magistrates a good heart, to walk directly in
his ways, and in all subjects an obedience due unto a king.
Therefore I pray God both the king, and also we his people,
may endeavour diligently to walk in his ways, to his great
honour and our profit.

cSteo?the " Let him not prepare unto himself too many wives," &c.

Although we read here that the kings amongst the Jews had
liberty to take more wives than one. we may not therefore
attempt to walk inordinately, and to think that we may take
also many wives. For Christ hath forbidden this unto us
Christians. And let us not impute sin unto the Jews, because
they had many wives ; for they had a dispensation so to do.
Christ limiteth unto us one wife only ; and it is a great thing
for a man to rule one wife rightly and ordinately. For a
woman is frail, and proclive unto all evils: a woman is a very
weak vessel, and may soon deceive a man and bring him unto
evil. Many examples we have in holy scripture. Adam had
but one wife, called Eve, and how soon had she brought him
to consent unto evil, and to come to destruction ! How did
wicked Jezebel pervert king Achab's heart from God and all

one wife is godliness, and finally unto destruction ! It is a very hard

hard to be & * ,

ruled weii. thing for a man to rule well one woman. Iherefore let our
A godiy kino;, what time his grace shall be so minded to take a wife,

woman is to ' ••/>/^ii • i_* i_ • ^ i.

be chosen, choose him one which is oi God ; that is. which is ot the

household of faith. Yea, let all estates be no less circumspect

in choosing her, taking great deliberation, and then they'-'

shall not need divorcements, and such mischiefs, to the evil

example and slander of our realm. And that she be such3

Love winch one as the king can find in his heart to love, and lead his life

te^n&rnd in pure and chaste espousage ; and then he shall be the more

above all , , . , ,

earthiythings prone and ready to advance God s glory, and to punish and

in marriage. * * i • i • * i

to extirp the great lechery used in this realm.

[i And, 1549.] [2 they, not in 1549.] [3 such, not in 1549.]

Vfl.J KIXG EDWARD THE SIXTH. 95

Therefore we ought to make a continual prayer unto
God for to grant our king's grace such a mate as may knit
his heart and hers, according to God's ordinance and law ;
and not to4 consider and cleave only to a5 politic matter
or conjunction, for the enlarging of dominions, for surety and
defence of countries, setting apart the institution and ordi
nance of God. We have now a pretty little shilling6 indeed,
a very pretty one: I have but one, I think, in my purse; and
the last day I had put it away almost for an old groat : and
so I trust some will take them. The fineness of the silver I
cannot see: but therein is printed a fine sentence, that is, TIMOR [p,ov. Xiv.
DOMINI FONS VIT^E VEL SAPIENTIJE ; " The fear of the Lord 2/']
is the fountain of life or wisdom." I would God this sentence
were always printed in the heart of the king in choosing his
wife, and in all his officers. For like as the fear of God is
fons sapientice or vitce, so the forgetting of God is fons stul- Poiicyifu
titicB, the fountain of foolishness, or of death, although it be brin«thfGod
never so politic ; for upon such politic matters death doth dc
ensue and follow ; all their divorcements and other like
conditions, to the great displeasure of Almighty God : which
evils, I fear me, are much used in these days, in the
marriage of noblemen's children ; for joining lands to lands,
possessions to possessions, neither the virtuous education nor
living being regarded; but in the infancy such marriages be
made, to the displeasure of God, and breach of espousals.

Let the king therefore choose unto him a godly wife,
whereby he shall the better live chaste ; and in so living, all
godliness shall increase, and righteousness be maintained.
Notwithstanding, I know hereafter some will come and move
your grace towards wantonness, and to the inclination of the
flesh and vain affections. But I would your grace should
bear in memory an history of a good king called Lewis7, A notable
that travelled towards the Holy Land (which was a great JiSf

[4 to, not in 1549.]

[« a, not in 1549.]

[6 A description of the coin to which Bp. Latimer is supposed
here to allude, is given by Folkes, " Table of English Silver Coins,"
pp. 28, et seq.]

[7 Lewis IX of France is the "good king" alluded to. But the
preacher's memory seems to have failed him as to the "history."
The following is the story as given by Fr. Gaufridus de Bello-Loco.

"Noc

FIRST SERMON PREACHED BEFORE

[sERM.

The good
counsels of
bishops.

Note.

The king
fearing God
avoided evil.

matter in those days), and by the way sickened. And upon
this matter the physicians did consult with the bishops, who
did conclude that it would be lawful for the king to commit
sin, if thereby his sickness could be removed1,
king hearing their conclusion would not assent thereunto, but
said he had rather be sick even unto death than he would
break his espousals. Wo worth such counsellors! Bishops!
Nay, rather buzzards.

Nevertheless, if the king should have consented to their
conclusion, and accomplished the same, if he had not chanced
well, they would have excused the matter : as I have heard
of two that have consulted together, and according to the
advice of his friend, the one of them wrought where the
succession was not good; the other imputed a piece of
reproach to him for his such counsel given. He excused
matter, saying, that he gave him none other counsel, but if
it had been his cause he would have done likewise,
think the bishops would have excused the matter, if the king
should have reproved them for their counsel. I do not read
that the king did rebuke them for their counsel ; but if he
had, I know what would have been their answer: they
would have said, We give you no worse counsel than we
would have followed ourselves, had we been in like case.

Well, sir, this king did well, and had the fear of God
before his eyes. He would not walk in by-walks, where are
many balks! Amongst many balkings is much stumbling;
and by stumbling it chanceth many times to fall down to the
ground. And therefore let us not take any by-walks, but
let God's word direct us : let us not walk after, nor lean to

"Nee pnctereundum de quodam religiose, qui a falsis relatoribus
audicrat quod dominus hie rex ante matrimonium suum concubinas
habebat, cum quibus quandoque pcccabat, conseia vel dissimulanl
matre sua. Quod cum ille religiosus cum multa admiratione, quasi
earn redarguendo, dominie regime dixisset; ilia, super hac falsi
se et filium humiliter excusavit, verbum laudabile subinferens, vid
licet—' quod si dictus films suus rex, quern super omnes creaturas
mortales diligebat, infirmaretur ad mortem, et diceretur ei quod
retur semel peccando cum muliere non sua, prius permitteret ipsum
mori, quam semel peccando mortaliter suum offendere Creatorem.
Hoc ego ab ore ipsius domini Regis audivi." Vita et sancfc
versat. S. Ludovici, c. iv. p. 6. Par. 1617.]

[i This sentence is varied from the original.]

VII

.] KING EDWARD THE SIXTH. 97

our own judgments, and proceedings of our forefathers, nor
seek not what they did, but what they should have done : of
which thing the scripture admonisheth us, saying, Ne incline- Deut.
mus prceceptis et traditionibus patrum, neque faciamus quod
videtur rectum in oculis nostris ; " Let us not incline our
selves unto the precepts and traditions of our fathers ; nor
let us do that seemeth right in our eyes." But surely we
will not exchange our fathers' doings and traditions with
scripture ; but chiefly lean unto them and to their prescrip
tion, and do that seemeth good in our own eyes. But surely
that is going down the ladder : scala ccd%\ as it was made
by the pope, came to be a mass ; but that is a false ladder to
bring men to heaven. The true ladder to bring a man to
heaven is the knowledge and following of the scripture.

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

" He shall not multiply unto himself too much gold and
silver." Is there too much, think you, for a king ? God
doth allow much unto a king, and it is expedient that he
should have much ; for he hath great expenses, and many
occasions to spend much for the defence and surety of his
realm and subjects. And necessary it is that a king have
a treasure always in a readiness for that, and such other
affairs as be daily in his hands : the which treasure, if it
be not sufficient, he may lawfully and with a safe conscience
take taxes of his subjects. For it were not meet the treasure
should be in the subjects' purses, when the money should be
occupied, nor it were not best for themselves; for the lack
thereof might cause both it, and all the rest that they have,
should not long be theirs. And so, for a necessary and
expedient occasion, it is warranted by God's word to take

[2 " In the church of the blessed Virgin Mary [at Rome] is thalter
which is called [as is also the church itself] scala coeli. Upon this altar
if they that syng masse or cause masses to be song for the soules that
are in purgatory, thorow the merits of the same blessed Virgin, the
sayd soules are delivered out of hand from the bytter paynes of purga
tory, and brought unto the everlasting joys of heaven. Moreover,
whatsoever thinge is devoutlye asked in that place, it is strayghtwayes
wythoute all doubte obtayned. And there is greate aboundaunce of
pardon a pcena et a culpa toties quoties." Becon's Works, Vol. in. fol.
183, 202.]

[LATIMER.]

98 FIRST SERMON PREACHED BEFORE [sERM.

Note when ^ Of the subjects. But if there be sufficient treasures, and the
Kmmons. burdening of subjects be for a vain thing, so that he will
require thus much or so much of his subjects, (which per
chance are in great necessity and penury;) then this covetous
intent, and the request thereof, is "too much," which God for-
biddeth the king here in this place of scripture to have. But
who shall see this "too much," or tell the king of this "too
None that be much" ? Think you, any of the king's privy chamber? No,
the king.0 for fear of loss of favour. Shall any of his sworn chaplains ?
No : they be of the closet, and keep close such matters. But
the king himself must see this "too much" ; and that shall he
do by no means with the corporal eyes. Wherefore he must
have a pair of spectacles, wliich shall have two clear sights
in them : that is, that one is faith ; not a seasonable faith,
which shall last but a while, but a faith which is continuing
in God : the second clear sight is charity, which is fervent
towards his Christian brother. By them two must the king
see ever when he hath too much. But few there be that
use these spectacles : the more is their damnation. Not with-
chrysostom-s out cause Chrysostom with admiration saith1, Miror si aliquis
rectorum potest salvari; "I marvel if any ruler can be saved."
Which words he speaketh not of an impossibility, but of a
great difficulty ; for that their charge is marvellous great,
and that none about them dare shew them the truth of the
thing, how it goeth.

if ood win Well, then, if God will not allow a king too much,

mulTntoa whether will he allow a subject too much ? No, that he
iessKumothe will not. Whether have any man here in England too
who is not much ? I doubt most rich men have too much ; for without

fault v in

mudf?to° to° mucn we can ge* nothing. As for example, the phy-
£wyySans> sician : if the poor man be diseased, he can have no help
without too much. And of the lawyer, the poor man can
get no counsel, expedition, nor help in his matter, except he
give him too much. At merchants1 hands no kind of ware
can be had, except we give for it too much. You landlords,
you rent-raisers2, I may say you step-lords, you unnatural

\} In Epist. ad Hebrseos, cap. xin. Horn, xxxiv. Oper. Tom. xii.
p. 313, B. Edit. Bened. Par. 1735.]

[2 " Rents of farms were raised to three or four times their usual
value; thousands of farmers were turned out of their way of livelihood;
and this raising of rents enhanced excessively the price of provisions,

tethe
covetous

VII.] KING EDWARD THE SIXTH. 99

lords, you have for your possessions yearly too much. For
that here before went for twenty or forty pound by year,
(which is an honest portion to be had gratis in one lordship
of another man's sweat and labour,) now is let for fifty or
an hundred pound by year. Of this "too much" cometh this
monstrous and portentous dearth made by man, notwith
standing God doth send us plentifully the fruits of the earth,
mercifully, "contrary unto our deserts : notwithstanding, too
much, which these rich men have, causeth such dearth, that
poor men, which live of their labour, cannot with the sweat
of their face have a living, all kind of victuals is so dear3 ;
pigs, geese, capons, chickens, eggs, &c. These things with Na
other are so unreasonably enhanced ; and I think verily that man
if it thus continue, we shall at length be constrained to pay
for a pig a pound.

I will tell you, my lords and masters, this is not for the This too
king's honour. Yet some will say, Knowest thou what be- jpr the king's

3 . honour.

longeth unto the king^s honour better than we ? I answer,
that the true honour of a king is most perfectly mentioned
and painted forth in the scriptures, of which if ye be igno
rant, for lack of time that ye cannot read it ; albeit that
your counsel be never so politic, yet is it not for the king's
honour. What his honour meaneth, ve cannot tell. It is A description

. . J of the king's

the king's honour that his subjects be led in the true re- honour.

0 e First, in true

hgion ; that all his prelates and clergy be set about their relieion-
work in preaching and studying, and not to be interrupted
from their charge. Also it is the king's honour that the secondly,
commonwealth be advanced ; that the dearth of these fore- commonalty,
said things be provided for, and the commodities of this

which was the more grievous to the nation by the exportation of its gold
coin, and the bringing over of vast quantities of counterfeit money of
a base alloy from abroad." Carte, Hist, of England, Vol. in. p. 233.]
[3 Mr Hales, one of the commissioners for the "redress of en
closures/' observes in his charge : " All things at this present, saving
corn, (which by reason that it is in poor men's hands, who cannot
keep it, is good cheap,) be so dear as never they were ; victuals and
all other things that be necessary for man's use. And yet, as it is
said, there was never more cattle, specially sheep, than there is at
this present. But the cause of the dearth is, that those have it that
may choose whether they will sell it or no ; and will not sell it but at
their own prices." Strype, Eccl. Mem. IT. ii. p. 359. Oxf. Edit,]

7—2

too much,
but now too
little.

100 FIRST SERMON PREACHED BEFORE [sERM.

realm so employed, as it may be to the setting of his1 subjects
on work, and keeping them from idleness. And herein rest-
eth the king's honour and his office. So doing, his account
before God shall be allowed and rewarded. Furthermore,
Thirdly, the if the king's honour, as some men say, standeth in the great

king'shonour . ° / . , ,°

standeth in multitude ot people ' then these graziers, mclosers, and rent-

the multitude f f &

of people, rearers, are hinderers of the king's honour. For where as
have been a great many householders2 and inhabitants,
there is now but a shepherd and his dog : so they hinder
This too the king's honour most of all. My lords and masters, I say
make* also, that all such proceedings which are against the king's
£7nd honour, (as I have a part declared before, and as far as
I can perceive.) do intend plainly to make the yeomanry
slavery, and the clergy shavery. For such works are all
had singular, private wealth and commodity. We of the clergy
had too much ; but that is taken away, and now we have too
little. But for mine own part I have no cause to complain,
for I thank God and the king, I have sufficient ; and God
is my judge, I came not to crave of any man any thing :
but I know them that have too little. There lieth a great
matter by these appropriations3 : great reformation is to be
had in them. I know where is a great market-town, with
divers hamlets and inhabitants, where do rise yearly of their
labours to the value of fifty pound, and the vicar that serveth,

[* setting his: 1549.]

[- many of householders, 1549.]

[3 From a remote period it had been the custom to annex the
tithes, &c. of livings in the patronage of monastic bodies, to those
corporations for their own use and benefit, a portion only of the
profits being, in each case, set apart for the officiating priests of the
parishes. These arrangements were called appropriations; and by
the time of Henry VIII. the profits of more than one third of
all the benefices in England had passed into the hands of religious
houses of one kind or other. At the dissolution of the monasteries,
however, the tithes, &c. would, by the rules of common law, have gone
back to the several parish-priests, had not the statutes which dissolved
the monasteries made over all the appropriations to the crown. From
the crown impropriations passed into various hands, and remain there
to this day; while the "vicar that serveth" is now but too often "not
able to buy him books, nor give his neighbour drink." Blackstone,
Comment. B. i. ch. xi. § 5. Rennet, Case of Impropriations, pp. 18,
et seq.]

VII.]

KIIVG EDWARD THE SIXTH. |Qj

being so great a cure, hath but twelve or fourteen marks
by year ; so that of this pension he is not able to buy him
books, nor give his neighbour drink ; all the great gain goeth
another way.

My father was a yeoman, and had no lands of his own An£
only he had a farm of three or four pound by year at the Sanry "
uttermost, and hereupon he tilled so much as kept half a
dozen men. He had walk for a hundred sheep ; and my
mother milked thirty kine. He was able, and did find the
king a harness, with himself and his horse, while he came to
the place that he should receive the king's wages. I can
remember that I buckled his harness when he&went unto
Blackheath field4. He kept me to school, or else I had not
been able to have preached before the king's majesty now.
He married my sisters with five pound, or twenty nobles
apiece ; so that he brought them up in godliness and fear of
God. He kept hospitality for his poor neighbours, and some
alms he gave to the poor. And all this he did of the said
farm, where he that now hath it payeth sixteen pound by
year,^or more, and is not able to do any thing for his prince,
for himself, nor for his children, or give a cup of drink to
the poor.

Thus all the enhancing and rearing goeth to your private
commodity and wealth. So that where ye had a single too
much, you have that ; and since the same, ye have enhanced
the rent, and so have increased another too much: so now
ye have double too much, which is too too much. But let
the preacher preach till his tongue be worn to the stumps, N0preachin-
nothing is amended. We have good statutes5 made for the |£3.helpthis
commonwealth, as touching commoners and inclosers6 ; many Many
meetings and sessions; but in the end of the matter there
cometh nothing forth7. Well, well, this is one thing I will ""

[4 Where the Cornish rebels were defeated in 1497. Carte, Hist,
of England, n. 850.]

[« 4 Henry VII. c. 19 : 7 Henry VIII. c. 1 : 25 Henry VIII c 13 •
27 Henry VIII. c. 22.]

[6 commoners, enclosers : 1549, 1562.]

[7 A royal commission had been issued and acted upon in 1548
with a view to redress the grievances and misery occasioned by these
inclosures : and Mr Hales, one of the commissioners, attempted in the
next session of parliament to have three different bills passed with the

help.

102

FIRST SERMON 1'REACHED BEFORE

[sERM.

A notable

say unto you: from whence it cometh I know, even from the
devil. I know his intent in it. For if ye bring it to pass
The decay that the yeomanry be not able to put their sons to school,
(as indeed universities do wonderously decay already,) and
that they be not able to marry their daughters to the avoiding
of whoredom ; I say, ye pluck salvation from the people, and
utterly destroy the realm. For by yeomen's sons the faith
of Christ is and hath been maintained chiefly. Is this realm
taught by rich men's sons? No, no ; read the chronicles : ye
shall find sometime noblemen's sons which have been un-
prcaching bishops and prelates, but ye shall find none of them
learned men. But verily they that should look to the rc-
dress of these things be the greatest against them. In this
realm are a great many folks, and amongst many I know but
one1 of tender zeal'-, who at the motion of his poor tenants hath
let down his lands to the old rents for their relief. For God's
love let not him be a phenix, let him not be alone, let him
not be an hermit closed in a wall ; some good man follow
him, and do as he givcth example.

SurTcyors there be, that greedily gorge up their covetous
goods; hand-makers, I mean: honest men I touch not; but
all such as survey, they make up their mouths, but the com
mons be utterly undone by them ; whose bitter cry ascending
up to the cars of the God of Sabaoth, the greedy pit of hell-
burmng firCj without great repentance, doth tarry and look
for them. A redress God grant! For surely, surely, but
that two things do comfort me, I would despair of redress in
these matters. One is, that the king's majesty, when he
cometh to age, will see a redress of these things so out of
frame ; giving example by letting down his own lands first,
and then enjoin his subjects to follow him. The second
hope I have, is, I believe that the general accounting day is
at hand, the dreadful day of judgment, I mean, which shall
make an end of all these calamities and miseries. For, as
the scriptures be, Cum dixerint, Pax, pax, " When they
shall say, Peace, peace," Omnia tuta, " All things are sure ;:

same view, "but in the end of the matter there came nothing forth."
Carte, m. 234 : Strype, Eccl. Mem. n. i. 145, et seq. ii. 348, et seq.
Oxf. Edit.]

[i Perhaps the above-mentioned Mr Hales.]

[2 zeal at, 1549.]

surveyors are
"

[Jcr vi no

VII.] KING EDWARD THE SIXTH. 103

then is the day at hand : a merry day, I say, for all such as
do in this world study to serve and please God, and continue
in his faith, fear, and love ; and a dreadful horrible day for
those that decline from God, walking in their own ways ; to
whom, as it is written in the twenty-fifth of Matthew, it is
said, lie, maledicti, in ignem ceternum, " Go, ye cursed, into
everlasting punishment, where shall be wailing and gnashing
of teeth." But unto the other he shall say, Venite, benedicti,
" Come, ye blessed children of my Father, possess the king
dom prepared for you from the beginning of the world:" of
the which God make us all partakers ! Amen.

[SKKM.

THE SECOND1 SERMON OF MASTER HUGH LATIMER,

WHICH HE PREACHED BEFORE THE KING'S

MAJESTY, WITHIN HIS GRACE'S PALACE

AT WESTMINSTER, THE FIFTEENTH

DAY OF MARCH, 1549.

TO THE READER2.

EVEN as in times past all men which were honestly
bent to the promoting of virtue and learning, found means
that the works of worthy orators, of famous and renowned
philosophers, should be, by the benefit of publishing, re
deemed from the tyranny of oblivion to the great and high
profit of countries, of commonwealths, of empires, and of as
semblies of men: likewise ought we to fetch our precedent
from those men, and suffer no worthy monument to perish
whereby any good may grow, either to the more godly ad
ministration of political and civil affairs, or else to the better
establishment of Christian judgment. Numa Pompilius (who
was inaugured and created king of the Romans next after
Romulus) was far more careful and busier in grounding of
idolatrous religion (as upon rites, ceremonies, sacrifices and
superstitions) than we are in the promoting of Christian re
ligion, to the advancement of the glory due to the omnipotent
Majesty of God himself, who hath revealed and uttered his
word unto us by his prophets, and last of all by his only-
begotten Son Jesus Christ; whereby he hath confirmed our con
sciences in a more perfect certainty of the truth than ever
they were before. This Numa instituted an archbishop for
the preserving of the Commentaries containing the solemni
ties of their religion, with many other appendices united to
the office of the high bishop. What do we ? We have sup-

[! The first Sermon seems to have been a distinct publication from
this and the five Sermons which follow.]
[2 From the edition of 1549.]

VIII.] TO THE READER. 105

pressed. We have wrestled with fire and sword, not only to
deface the writings of such learned men as have painfully
travailed to publish God's word, but also we have stirred
every stone, and sought all devilish devices to detain the
same word of God itself from his people. May not we, and
not unworthily, be accounted far under the ethnicks, who
wrought only by natural motion and anticipations, without
breathing and inspiring of the Holy Ghost, if we would not,
I mean, not be equal to them, but be far more zealous in pro
moting good learning and religion than ever they were?
They, when they had such noble and worthy clerks as So
crates, Plato, and Aristotle, in all diligence caused the fruits
of these most rare and profound wits to be preserved for
their posterity, that the eyes of all generations might enjoy
the fruition and use of them; thinking that such wonderful
virtues should not be buried in the same grave that their
bodies were. After so manifold and dangerous shipwrecks of
religion, as in our times we may well remember, whereas the
ambitious and blind prelates (some of wily wilfulncss, some
of gross ignorance) ruleth the stern, and have evermore
blemished the true knowledge of God's word, and did their
endeavour to obscure the same with their politic and decent
ceremonies, and trumpery of superstitions ; how oft hath
religion been tossed on the stormy surges and dangerous
rocks of the Romish seas ! How oft hath it been in such a
desperate state, that the true ministers have been enforced, as
you would say, to weigh anchor, the tackling of the ship
being broken, and, destitute of all other help and succours, to
give over the ruling of the ship to God himself; who is only
able to save, when all the world by man's reason judgeth it
past cure ! Such, 0 Lord, is thy mercy and ineifable power !
What Christian heart, that favoureth the glory of God, did
not even lament and bewail the state of religion, and thought
verily the utter ruin of Christ's church to be at hand, seeing
the late martyrdom of those that suffered ? Yet didst thou,
Lord, stir up thousands out of their ashes ; and what was
done of a popish policy to suppress and keep under the truth,
that, of all other, did most set forth the same. Thou hast
delivered Daniel out of the den of lions, and he hath set forth
thy word abroad. But now, countrymen, whom God hath
blessed by delivering you from the tyranny of the lions and

106 TO THE READER. [sERM.

her whelps, which went through the whole realm sucking the
innocent blood, how unthankful are you to God, so greatly
neglecting so special a benefit ; falling into such a looseness of
lascivious living, as the like hath never been heard of hereto
fore ! Even as ye are grown to a perfection in knowledge, so
are ye come to a perfection in all mischief. The heathen,
which had no other guide but the law of nature graven in
the tables of their heart, were never so poisoned with the
contagion of most horrible heresies, as some of us Christians
which are not ashamed to brag and boast of the Spirit. But
it is a fanatic spirit, a brain-sick spirit, a seditious and a ma
lignant spirit. Christ breathe his Spirit upon you, that ye
may read the scripture with all humbleness and reverence, to
fetch from thence comfort for your wounded consciences, not
to make that lively fountain of life to serve for the feeding
of your idle brains, to dispute more subtilly thereby ; or
else, by misunderstanding of the same, to conceive pernicious
anabaptistical opinions ! Remember that the servant which
knoweth his master's will, and doeth it not, shall be beaten
with many stripes. God is a good God, a merciful God, a
father, which beareth much with our crooked nature and
unchristian behaviour, and very slow to revenge this blas
phemy, this maintenance of so many unscriptural opinions,
these babblings and schismatic contentions, wherein a great
pack of us delight, and repose our glory ; although, as fondly
as erroneously, to the great slander of the godly-learned, and
also to the hinderance of the good success and free passage
of the word of God. But as truly as God is God, if we
repent not shortly, his plagues and vengeance are not far off ;
his indignation and wrath shall be poured from heaven upon
our ungodliness. He is long coming, but when he comes he
will pay home ; and, as Lactantius1 saith, recompense his long-
sufferance with more grievous punishments. The world and
the devil hath so bewitched us, that we in our deeds, I fear
me, too many of us, deny God to be God, whatsoever we
pittle-pattle with our tongues. God's word must not be talked
of only, for that is not enough, it must be expressed. Then
must we as well live the word as talk the word ; or else, if
good life do not ensue and follow upon our reasoning, to the
example of others, we might as well spend that time in read-
[l Divin. Instit. v. 23.]

VIII.] TO THE READER. 107

ing of profane histories, of Cantorburye tales, or a fit of Robyn
Hodc. Let us join good life with our reading, and yet all
will be too little. Remember that the world and all that is
in it is mere vanity, and shall have an end. Thou, I say,
that thus abuseth the gift of God's holy word, and the
graciousness of the king's majesty, which hath licensed thee
to read the same for the comfort of thine own soul, for the
instruction of thy family, the education of thy children, and
edifying of thy neighbour ; thou that art so gorgeously ap
parelled, and feedeth thy corruptible carcase so daintily ; thou
that purchasest so fast, to the utter undoing of the poor, con
sider whereof thou earnest, and whereunto thou shalt return.
Where is then all thy pomp ? Where is all thy ruif of thy
gloriousness become ? What will thou say for thyself in that
horrible day of judgment, where thou shalt stand naked be
fore God, where the tables of thine own conscience shall be
opened, and laid before thine eyes to accuse thee? Thou
which raisest the rents so greedily, as though thou shouldst
never have enough. Thy judgment is, through miserable
mammon, so captivate and blind, that thou canst not tell
when thou hast enough, or what is enough. Truly a little
is too much for him that knoweth not how to use much well.
Therefore learn first the use of money and riches, and some
other honester means to attain them, that this thine insatiable
covetousness and unlawful desiring of other men's goods may
be reduced to some reasonable measure, and that it do not
exceed the limits or compass of honesty, and the bonds of
brotherly love ; lest God, before whom thou shalt appear one
day to render a strait account for the deeds done in the
flesh, burden and charge thee with the unmerciful handling
of thy tenant, but yet notwithstanding thy brother, whom
with new incomes, fines, enhancing of rents, and such like un
reasonable exactions, thou pillest, pollest, and miserably
oppressest. When that terrible day shall once come, a little
of God's mercy will be worth a mass or a whole heap of thy
money. There thy wicked mammon, whom thou servest like
a slave, can purchase thee no mercy. There thy money, so
gleaned and gathered of thee and thine, to the impoverishment
of many to make thee only rich, cannot prevail thee, nor yet
redeem thy cause before that just and severe judge, which
then and there will render to thee the selfsame measure

108 TO THE READER. [sERM.

which thou measures! to other men. What did we speak of
prevailing, or redeeming of thy cause with money ? Nay,
then thy money and the rest of thy gold shall be a witness
against thee, and shall eat thy flesh as the fire. How frantic
and foolish might all wise men well judge and deem him to
be, which against the day of his arraignment, when he should
stand upon the trial of death and life, would busy himself, his
folks, and his friends, to prepare and get many witnesses
against him, to cast him away by their evidence and witness,
and to provide such men as should be the only cause of his
death ! Even so frantic, so foolish art thou, which both toil,
travail, and turmoil so earnestly and busily about the getting
of goods and riches, before thou hast well learned and taken
forth of the lesson of well using the same. Howbeit, truly
I doubt much of the well using of that which was never well
nor truly gotten. Learn, therefore, first to know what is
Prov. xix. enough ; for the wise man saith, " It is better to have a little
with the fear of the Lord, than great and unsatiable riches."
zephaniah. Sophoiiv saith, " Their gold shall not be able to deliver them
Heb. xiii. in the day of the Lord's wrath." " Let your conversation
be without covetousness, and be content with what ye have
i Tim. vi. already." " Godliness is great riches, if a man be content
with such as God sends. For we brought nothing into this
world, neither shall we carry anything out. When we have
food and raiment, let us therewith be content." Behold, the
schoolmaster Paul teaches thee here a good lesson. Here
thou mayest learn well enough to know what is enough. But
lest thou shouldest fear at any time the want or lack of this
enough, hear farther the rest of the lesson ; for God verily
saith, " The Lord is mine helper, I will not fear what man
doeth to me." If the revenues and yearly rents of thy
patrimony and lands be not enough nor sufficient for thy
finding, and will not suffice thy charges, then moderate thy
expenses ; borrow of thy two next neighbours, that is to say,
of thy back and thy belly. Learn to eat within the tether.
Pull down thy sail : say, " Down, proud heart." Maintain
no greater port than thou art able to bear out and support
of thine own provision. Put thy hand no farther than thy
sleeve will reach. Cut thy cloth after thy measure. Keep
thy house after thy spending. Thou must not pill and poll
thy tenant, that thou mayest have, as they say, Unde, and

VIII.] TO THE READER. 109

that1 thy never enough, to ruffle it out in a riotous ruff, and
a prodigal, dissolute, and licentious living. We read in the
scriptures, " Give to every man his duty ; tribute to whom
tribute is due ; custom to whom custom is due ; fear to whom
fear belongeth ; honour to whom honour pertaineth." But
we find not there, nor elsewhere, " fines to whom fines, in
comes to whom incomes." Paul was not acquainted with
none of these terms. Belike they were not used and come
up in his time, or else he would have made mention of them.
Yet, notwithstanding, we deny not but these reasonably re
quired, and upon honest covenants and contracts, are the
more tolerable ; and so used, so may be permitted. But the
covenants and contracts we remit to the godly wisdom of the
high magistrates, who we pray God may take such order and
direction in this, and all other, that the common people may
be relieved and eased of many importable charges and in
juries, which many of them, contrary to all equity and right,
sustain. But wo worth this covetousness, not without skill
called the root of all evil ! If covetousness were not, we
think many things amiss would shortly be redressed. She is
a mighty matron, a lady of great power. She hath retained
more servants than any lady hath in England. But mark
how well, in fine, she hath rewarded her servants, and learn
to be wise by another man's harm. Achan, by the command-
ment of God, was stoned to death, because he took of the
excommunicate goods. Saul, moved by covetousness, dis
obeyed God's word, preserving the king Agag, and a parcel
of the fattest of the cattle, and lost his kingdom thereby.
Gehize was stricken with leprosy, and all his posterity, be
cause he took money and raiment of Naaman. The rich and
unmerciful glutton, who fared well and daintily every day,
was buried in hell ; and there he taketh now such fare as the
devil himself doth. Woe be to you that join house to house,
and field to field ! Shall ye alone inhabit the earth ? Let
these terrible examples suffice at this present to teach and
admonish the enhancer of rents; the unreasonable exactor,
and greedy requirer of fines and incomes; the covetous
leasemonger ; the devourer of towns and countries, as M.
Latimer termeth them rightly. If these scriptures, which
they may read in these godly sermons, do not pierce their
[l and after the desire of, MS. correction 1549.]

110 TO THE READER. [SERM,

stony hearts, we fear more will not serve. The Lord be
merciful to them ! But now the wicked judge, which cor-
rupteth justice for bribes, here he may learn also the lesson
that Moses taught long before this time, " Ye magistrates and
judges in the commonwealth of Israel, be no acceptors of
persons, neither be desirous of gifts ; for they make wise men
blind, and change the mind of the righteous." " In judgment
be merciful to the fatherless, as a father, and be instead of
an husband unto their mother." " The ungodly taketh gifts
out of the bosom to wrest the ways of judgment." " Let
him that rules be diligent," saith Paul. What meaneth he
by this term 'diligent'? He requires no such diligence as
the most part of our lucrative lawyers do use, in deferring
and prolonging of matters and actions from term to term,
and in the tracting of time in the same ; where, perchance,
the title or right of the matter might have come to light, and
been tried long before, if the lawyers and judges would have
used such diligence as Paul would have them to do. But
what care the lawyers for Paul ? Paul was but a madman of
law to controul them for their diligence. Paul, yea, and
Peter too, had more skill in mending an old net, and in
clouting an old tent, than to teach lawyers what diligence
they should use in the expedition of matters. Why, but
be not lawyers diligent? say ye. Yea, truly are they ; about
their own profit there are no more diligent men, nor busier
persons in all England. They trudge, in the term time, to
and fro. They apply the world hard. They foreslow1
no time. They follow assizes and sessions, leets, law-days,
and hundreds. They should serve the king, but they serve
themselves. And how they use, nay rather abuse their office
in the same, some good man will tell them thereof. We lack
a few more Latimers ; a few more such preachers. Such plain
Pasquyls we pray God provide for us, as will keep nothing
back. Of the which sort and number we may most worthily
reckon this faithful minister of God, and constant preacher of
his word, Master Hugh Latimer ; which, by his perseverance
and stedfastness in the truth, hath stablished this wavering
world. He hath been tost for the truth's sake, and tried in
the storm of persecution, as gold in the furnace. He is one
whom, as well for his learned, sound, and catholic judgment

P loiter.]

VIII.] TO THE READER.

in the knowledge of God's word, as for his integrity and
example of Christian conversation, all we, and especially
ministers and prelates, ought to set before our eyes, as a
principal patron to imitate and follow; desiring God, who
hath stirred up in him the bold spirit of Helias, may daily
more and more augment the same in him, and may also pro
vide many such preaching prelates ; which both so well could,
and so willingly would, frankly utter the truth, to the extol
ling of virtue, to the reward of well-doers, the suppressing of
vice, the abolishment of all papistry. It is our part, there
fore, to pray diligently for his continual health, and that he
may live long among us in a flourishing old age ; and not,
as some ingrate and inhuman persons, to malign and deprave
him, for that he so frankly and liberally taxed, perstringed, and
openly rebuked before the king's majesty the peculiar faults
of certain of his auditors : but it is our part rather thankfully
to accept in good part, take his godly advertisement; unless
we be minded to prefer our mucky money, and false felicity,
before the joys of heaven ; or else believe, as the Epicures
do, that after this life there is neither hell nor heaven. Ke-
ceive thankfully, gentle reader, these sermons, faithfully
collected without any sinister suspicion of any thing in the
same being added or adempt.

FINIS.
The xxi day of June.

[SERM.

ROMANS XV. [4.]
Qufscunque scripta mnt, ad nostram doctrinam, $c.

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

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

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

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

Before I enter into this place, right honourable audience,

to furnish it accordingly, which by the grace of God I shall

do at leisure, I would repeat the place I was in last, and

furnish it with an history or two, which I left out in my

The stiff- ^as^ sermon- I was in a matter concerning the sturdiness of

andkour'Tews the Jews, a froward and stiff-necked kind of people, much

Spared* like our Englishmen now-a-days. that in the minority of a

king take upon them to break laws, and to go by-ways.

For when God had promised them a king, when it came to

the point they refused him. These men walked by-walks ;

An English and the saying is, "Many by-walkers1, many balks:" many

wisecaSedfan balks, much stumbling ; and where much stumbling is, there

old said saw. . .

is sometimes a tall : howbeit there were some good walkers
, [! by-walks, 1549, 1562.]

VIII.] SECOND SERMON BEFORE KING EDWARD THE SIXTH. 113

among them, that walked in the king's highway ordinarily,
uprightly, plain Dunstable way2 ; and for this purpose I
would shew you an history which is written in the third of
the Kings.

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

This king David being weak of nature, and impotent,
insomuch that when he was covered with clothes, he could
take no heat, was counselled of his servants to take a fair
young maid to nourish him, and to keep him warm in his
body : I suppose she was his wife. Howbeit he had no
bodily company with her, and well she might be his wife.
For though the scripture doth say, Non cognovit earn, " He
knew her not," he had no carnal copulation with her, yet it
saith not, Non duxit earn uxorem, " He married her not."
And I cannot think that king David would have her to
warm his bosom in bed, except she had been his wife; having
a dispensation of God to have as many wives as he would :
for God had dispensed with them to have many wives.
Well, what happened to king David in his childhood by
the child of the devil ? Ye shall hear : king David had a
proud son, whose name was Adonias, a man full of ambition, Adqmas.
desirous of honour, always climbing, climbing. Now whilst &c.
the time was of his father's childhood, he would depose liis
father, not knowing of his father's mind, saying, Ego
regnabo, " I will reign, I will be king." He was a stout-
stomached child, a by-walker, of an ambitious mind : he
would not consent to his father's friends, but got him a
chariot, and men to run before it, and divers other adherents
to help him forward; worldly-wise men, such as had been
before of his father's counsel; great men in the world, and
some, no doubt of it, came of good- will, thinking no harm ;
for they would not think that he did it without his father's
will, having such great men to set him forth ; for every man

[2 "As plain as Dunstable way" is given by Fuller among the
proverbs of Bedfordshire, as descriptive of anything "plain and simple,
without either welt or guard to adorn them." Worthies of Engl. Vol. i.
p. 166, 8vo. edit.]

8
LLATIMER.J

114 SECOND SERMON PREACHED BEFORE [sERM.

cannot have access at all times to the king, to know his
pleasure. Well, algates1 he would be king. He makes a

joab captain great feast, and thereto he called Joab, the ring-leader of
. his father's army ; a worldly-wise man ; a by-walker, that
would not walk the king's high-way ; and one Abiathar, the
high priest; for it is marvel if any mischief be in hand, if
a priest be not at some end of it. They2 took him as king,
and cried, Vivat rex Adonias; " God save king Adonias."
David suffered all this, and let him alone ; for he was in his
childhood, a bedrid man.

But see how God ordered the matter. Nathan the pro
phet, and Sadoc a priest, and Banaiah, and the Chrethites
and Phelethites, the king's guard, they were not called to the
feast. These were good men, and would not walk by-ways :
therefore it was folly to break the matter to them ; they
were not called to counsel. Therefore Nathan, when he
heard of this, he cometh to Bethsabe, Salomon's mother,
and saith, " Hear ye not how Adonias the son of Ageth
reigncth king, David not knowing ?" And he bade her put
the king in mind of his oath that he sware, that her son

sSomon! Salomon should be king after him. This was wise counsel,
according to the proverb, Qui vadit plane, vadit sane :
" He that walketh in the high plain way, walketh safely."

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

King David remembering himself, swore, "As sure as God
liveth, Salomon my son shall reign after me ;" and by and
by commanded Nathan and Sadoc, and his guard, the Che-
rites and Phelethites, to take Salomon his son, and set him

[i by all means.] [2 And took, 1584.]

VIII.] KING EDWARD THE SIXTH. J]5

upon his mule, and anoint him king. And so they did,
crying, Vivat Salomon Rex. Thus was Salomon throned,
by the advice and will of his father : and though he were a
child, yet was his will to be obeyed and fulfilled, and they
ought to have known his pleasure.

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

God will not work with private authority, nor with any God is
thing done inordinately. When Adonias saw this, that he pmS
was left alone, he took sanctuary, and held by the horns of

, .. nate doings

the altar; and sware that he would not depart thence till
Salomon would swear that he should not lose his life.

Here is to be noted the notable sentence and great
mercy of king Salomon. "Let him," saith he, "order him- Salomon is
self like a quiet man, and there shall not one hair fall from ""
his head : Sed si inventum fuerit malum in eo, But if
there shall be any evil found in him, if he hath gone
about any mischief, he shall die for it." Upon this he was
brought unto Salomon ; and as the book saith, he did ho
mage unto him. And Salomon said to him : Vade in
domum tuam, " Get thee into thy house :" belike he meant
to ward, and there to see his wearing : as if he should
say, " Shew thyself without gall of ambition, to be a quiet
subject, and I will pardon thee for this time: but I will Time trieth
see the wearing of thee." Here we may see the wonderful
great mercy of Salomon : for this notorious treason that
Adonias had committed, it was a plain matter, for he suf
fered himself to be called king ; it hung not of vehement
suspicion or conjecture, nor sequel, or consequent ; yet not
withstanding Salomon for that present forgave him, saying,
" I will not forget it utterly, but I will keep it in suspense,
I will take no advantage of thee at this time." This Adonias
and Absolon were brethren, and came both of a strange

8—2

116 SECOND SERMON PREACHED REFORK [sERM.

mother ; and Absolon likewise was a traitor, and made an
insurrection against his father. Beware therefore these mo
thers ; and let kings take heed how they marry, in what
houses, in what faith. For strange bringing up bringeth
strange manners.
Note of what Now giveth David an exhortation to Salomon, and teach-

force educa- . .

tion is. eth him the duty of a king ; and giveth him a lesson, as it

folio weth at large in the book, and he that list to read it,

may see it there at full. But what doth Adonias all this

while ? He must yet climb again : the gall of ambition was

Adonias not out of his heart : he will now marry Abisaac, the young

the'me'eting, queen that warmed king David's bosom, as I told you ; and

andproveth ... J

naught on cometh me to Bethsabe, desiring her to be a mean to Salo-

the wearing. / p

mon her son that he might obtain his purpose ; and bringeth
me out a couple of lies at a clap ; and committeth me two
unlawful acts. For first he would have been king without
his father's consent, and now he will marry his father's wife.
And the two lies are these : first, said he to Bethsabe,
" Thou knowest that the kingdom belongeth unto me, for
Adonias a I am the elder ; the kingdom was mine." He lied falsely;
it was none of his. Then said he, " All the eyes of Israel
were cast upon me :" that is to say, all Israel consented to
it. And there he lied falsely ; for Nathan, Sadoc, and other
wise men, never agreed to it. Here was a great enterprise
of Adonias ; he will be climbing still. Well ; Bethsabe
went at his request to her son Salomon, and asked a boon,
and he granted her whatsoever she did ask. Notwith-
whenpro- standing he brake his promise afterward, and that right
fo°rmeedper we^ ' ^or a^ Promises are not to be kept, specially if they
be against the word of God, or not standing with a common
profit. And therefore as soon as Salomon heard that Ado
nias would have married the young queen Abishaac : " Nay,
then let him be king too," said he : "I perceive now that
he is a naughty man, a proud-hearted fellow ; the gall of
ambition is not yet out of his heart :" and so commanded
Adonias put him to be put to death. Thus was Adonias put to execution,
i Kings ii. whereas if he had kept his house, and not broken his injunc
tion, he might have lived still. Abiathar, what became of
Abiathar him? The king, because he had served his father before

deposed and .

madeaquon-nim, would not put him to death, but made him as it were
i Kings ii. a quondam. "Because thou hast been with my father," said

VIII.] KING EDWARD THE SIXTH. H7

he, " and didst carry the ark before him, I will not kill thee.
But I will promise thee, thou shalt never minister any more ;
vade in agrum tuum, get thee to thy land, and live there."
A great matter of pity and compassion ! So God grant us
all such mercy !

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

I have ript the matter now to the pill, and have told
you of plain- walkers, and of by-walkers; and how a king
in his childhood is a king, as well as in any other age.
We read in scripture of such as were but twelve or eight Joas was
years old, and vet the word of the Holy Ghost called them years ow

, . . when he was

kings, saying : Coepit regnare, " He began to reign," or he ™{$*kilg{
began to be king. Here is of by-walkers. This history J^f was
would be remembered : the proverb is, Felix quern faciunt 2 Kings xxu'
aliena pericula cautum; "Happy is he that can beware
by another man's jeopardy." For if we offend not as other
do, it is not our own deserts. If we fall not, it is God's
preservation. We are all offenders : for either we may do,
or have done, or shall do, (except God preserve us,) as evil
as the worst of them. I pray God we may all amend and
repent ! But we will all amend now, I trust. We must needs
amend our lives every man. The holy communion is at hand,
and we may not receive it unworthily.

Well, to return to my history. King David, I say, was Kmgsthoueii

, . . , . IT -in! i i ' i they be chil-

a king in his second childhood. And so young kings, though dren yet they

they be children, yet are they kings notwithstanding. And

though it be written in scripture, Vce tibi, 0 terra, ubi puer

est rex, "Wo to thee, 0 land, where the king is a child;"

it followeth in another place, Beata terra ubi rex nobilis,

" Blessed is the land where there is a noble king ;" where

kings be no banqueters, no players ; and where they spend

not their time in hawking and hunting. And when had the The king's

, . . ., ' •IT-IT honourable

kings majesty a council, that took more pain both night and council W0r-
day for the setting forth of God's word, and profit of the mended.

118 SECOND SERMON PREACHED BEFORE [sERM.

commonwealth? And yet there be some wicked people1 that

The common will say, " Tush, this gear will not tarry : it is but my lord

popish hope Protector's and my lord of Canterbury's doing : the king is

a child, and he knoweth not of it." Jesu mercy ! How

Englishmen like are we Englishmen to the Jews, ever stubborn, stiff-

the Jews. necked, and walking in by-ways ! Yea, I think no Jew

would at any time say, "This gear will not tarry." I never

heard nor read at any time that they said, "These laws were

made in such a king's days, when he was but a child; let

us alter them." 0 Lord, what pity is this, that we should be

worse than the Jews !

" Blessed be the land," saith the word of God, " where
the king is noble." AVhat people are they that say, " The
king is but a child?" Have we not a noble king? Was
there ever king so noble; so godly; brought up with so noble
counsellors; so excellent and well learned schoolmasters? I
A true and will tell you this, and I speak it even as I think- his

hearty report . *

MaJcstv liath morc goc"7 Wlt and understanding, more learn-
ing an(i knowledge at this age, than twenty of his progenitors,
that I could name, had at any time of their life.

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

There was a bishop of Winchester2 in king Henry the
Winchester. Sixth's days, which king was but a child; and yet there
were many good acts made in his childhood, and I do not
read that they were broken. This bishop was a great man
born, and did bear such a stroke, that he was able to
shoulder the lord Protector. Well, it chanced that the lord
Protector and he fell out ; and the bishop would bear nothing
at all with him, but played me the satrapa*, so that the

[! The preacher alluded to Drs Bonner and Gardiner, and the
popish party generally, who, to excuse their opposition to the Re
formation, during Edward VI's reign, invented the theory that laws
made during the minority of a king were invalid. The Devonshire
rebels and the princess Mary readily embraced the same convenient
doctrine. Strype, Mem. of Cranmer, p. 272, Oxf. Edit.]

[2 Reference is had to the contentions between cardinal Beaufort
and Humphrey the "good duke" of Gloucester. Carte, Hist, of Eng
land, IT. 698.]

[3 An eastern term for the governor of a province.]

VIII.] KING EDWARD THE SIXTH. 119

regent of France was fain to be sent for from beyond the
seas, to set them at one, and go between them : for the
bishop was as able and ready to buckle with the lord Pro
tector, as he was with him.

Was not this a good prelate ? He should have been
at home preaching in his diocese with a wanniaunt4.

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

Upon this the bishop goeth me to the queen Margaret5,
the king's wife, a proud woman, and a stout ; and persuaded
her, that if the duke were in such authority still, and
lived, the people would honour him more than they did
the king ; and the king should not be set by : and so be
tween them, I cannot tell how it came to pass, but at St
Edmunds-bury, in a parliament, the good duke Humphrey Duke ^
was smothered6. nSeS

But now to return to my text, and to make further
rehearsal of the same, the matter beginneth thus : Et post-
quam seder it rex, "And when the king is set in the The office of
seat of his kingdom — " What shall he do ? Shall he dS nev
dance and dally; banquet, hawk, and hunt? No, forsooth,
sir. For as God set an order in the king's stable, as I

[4 In a waniant, 1549, 1562 ; with a waniant, 1572 ; with a wannion,
1607. This last spelling of the word is most frequent in old writers:
but the meaning of the phrase in any of its forms is not quite appa
rent : as it is usually accompanied by a threat, it may be equivalent to,
" with a vengeance."] %

[5 All the old editions read "queen Katherine."]
[6 This was the general opinion at that time; and the death of
duke Humphrey happened so opportunely for his enemies, that
they were regarded as his murderers : yet there are good reasons
for believing that he died from natural causes. Carte, Hist, of
England, n. 726, &c.J

120 SECOND SERMON PREACHED BEFORK [sERAl.

told you in my last sermon, so will he appoint what pastime
a king shall have. What must he do then? He must be
a student, he must write God's book himself; not thinking,
because he is a king, he hath licence to do what he will, as
these worldly flatterers are wont to say : " Yea, trouble not
yourself, sir, ye may hawk and hunt, and take your pleasure.
As for the guiding of your kingdom and people, let us
alone with it."

These flattering claw-backs are original roots of all mis-
. cnief; and yet a king may take his pastime in hawking
or hunting, or such like pleasures. But he must use them
for recreation, when he is weary of weighty affairs, that
he may return to them the more lusty : and this is called
The king pastime with good company. " He must write out a book

must write •« • 11* ?j TT 11 /»

Deeute0r°oknof kmself. He speaketh of writing, because printing was
DeC'Tvf' not used at that timc- A11*1 sha11 the king write it out
himself? He meaneth, he shall see it written, and rather
than he should be without it, write it himself. Jesus
mercy! is God so chary with a king, to have him well
brought up and instructed? Yea, forsooth: for if the
king be well ordered, the realm is well ordered.

Where shall he have1 a copy of this book? Of the
Levites. And why ? Because it shall be a true copy, not
falsified. Moses left the book in an old chest, and the
Levites had it in keeping. And because there should be
no error, no addition, nor taking away from it, he biddeth
him fetch the copy of the Levites.

And was not here a great miracle of God, how this book
was preserved ? It had lain hid many years, and the Jews
knew not of it. Therefore at length, when they had found
it, and knew it, they lamented for their ignorance that
had so long been without it, and rent their clothes, re-
Penting their unfaithfulness. And the holy bible, God's
book> tnat we have among us, it hath been preserved
?rft hitherto by wonderful miracle of God, though the keepers
of it were never so malicious. First, ever since the bishop
of Rome was first in authority, they have gone about to
destroy it; but God worketh wonderfully; he hath pre
served it, maugre their beards2; and yet are we unthankful

[i We have, 1571.. 1584, 1607.] [2 Their hearts, 1571, 1584, 1607.]

re.

VIII.] KING EDWARD THE SIXTH. 121

that we cannot consider it. I will tell you what a bishop
of this realm said once to me : he sent for me, and mar
velled that I would not consent to such traditions as were
then set out. And I answered him, that I would be ruled
by God's book, and rather than I would dissent one jot
from it, I would be torn with wild horses. And I chanced
in our communication to name the Lord's Supper. " Tush,"
saith the bishop, "what do ye call the Lord's Supper?
What new term is that ?" There stood by him a dubber,
one Doctor Dubber : he dubbed him by and by, and said Mark a

v v ' learned

that this term was seldom read in the doctors. And I prelate.
made answer, that I would rather follow Paul in using
his terms, than them, though they had all the doctors on fon0ewed.
their side. " Why," said the bishop, " cannot we, with- A bishop
out scriptures, order the people ? How did they before whether the

1 . J . or> TI Pe°Ple miS

the scripture was first written and copied out ( But n°t be orde

.r i ed without

God knoweth, full ill, yet would they have ordered them ; the scriptu
for seeing that having it, they have deceived us, in what
case should we have been now without it ? But thanks
be to God, that by so wonderful a miracle he hath preserved
the book still.

It folio weth in the text : Habebit secum, " He shall The Bible

. . , , . . , -, must not be

have it with him : in his progress, he must nave a man forgotten in

1-11- • • timeof

to carry it, that when he is hawking and hunting, or in

any pastime, he may always commune with them of it.

He shall read in it, not once a year, for a time, or for

his recreation when he is weary of hawking and hunting,

but cunctis diebus vitce suce, " all the days of his life."

Where are those worldlings now ? these bladder-puffed-up

wily men ? Wo worth them that ever they were about

any king ! But how shall he read this book ? As the HOW homely

Homilies3 are read. Some call them homelies, and indeed the godiy

Homilies.

so they may be well called, for they are homely handled.
For though the priest read them never so well, yet if the
parish like them not, there is such talking and babbling in
the church that nothing can be heard ; and if the parish be
good and the priest naught, he will so hack it and chop it,
that it were as good for them to be without it, for any word
that shall be understood. And yet (the more pity) this is

[» Put forth in the year 1547.]

122 SECOND SERMON PREACHED BEFORE [sERM.

suffered of your Grace's bishops, in their dioceses, unpunished.

A request to jj^ j wjj} be a suitcr to your grace, that ye will give your

grace. bishops charge ere they go home, upon their allegiance,
to look better to their flock, and to see your Majesty's
Injunctions1 better kept, and send your Visitors in their tails:

Negligent and if they be found negligent or faulty in their duties,
out with them. I require it in God's behalf, make them
quondarns, all the pack of them. But peradventure ye
will say, " Where shall we have any to put in their rooms ?"
Indeed I were a presumptuous fellow, to move your Grace
to put them out, if there were not other to put in their
places. But your Majesty hath divers of your chaplains,
well learned men, and of good knowledge : and yet ye

Hangers of have some that be bad enough, hangers-on of the court;
I mean not those. But if your Majesty's chaplains, and
my lord Protector's, be not able to furnish their places, there

Learned lay- js in this realm (thanks be to God !) a great sight of laymen,

men to fur- > *

nishthe wc}} learned in the scriptures, and of virtuous and irodlv

rooms or 1 o «7

bishops. conversations, better learned than a great sight of us of the
clergy. I can name a number of them that are able, and
would be glad, I dare say, to minister the function, if they
be called to it. I move it of conscience to your Grace,
let them be called to it orderly ; let them have institution,
and give them the names of the clergy. I mean not
the name only, but let them do the function of a bishop,
and live of the same : not as it is in many places, that
one should have the name, and eight other the profit2.
For what an enormity is this in a Christian realm, to serve
in a civility, having the profit of a provostship, and a dcan-

xhe ciergy ery, and a parsonage3! But I will tell you what is like
to comc °f ^ 5 ^ w^l bring the clergy shortly into a very
slavery.

f1 See Cardwell, Document. Annals, &c. Vol. i. pp. 4, &c.]
[2 Allusion is here made to the practice of allowing laymen to
enjoy the revenues arising from ecclesiastical endowments. The
preacher may, also, have had in view the alienation of church-
property, which was then not unfrcquent. Carte, Hist, of England,
in. p. 239, et seq. Pegge, Life of Grosseteste, pp. 357, &c.J

[3 The case, no doubt, of Sir Thomas Smith, who was at the same
time Steward of the Stanneries, Secretary of State, Provost of Eton,
Dean of Carlisle. Strype, Life of Smith, pp. 30, et seq. Oxf. Edit.]

VIII

.] KING EDWARD THE SIXTH. 123

I may not forget here my scala cadi, that I spake of
in my last sermon. I will repeat it now again, desiring
your Grace in God's behalf, that ye will remember it. The
bishop of Rome had a scala cceli, but his was a mass matter. The»«iza_
This scala cceli*, that I now speak of, is the true ladder five steps. '
that bringeth a man to heaven. The top of the ladder,
or first greese5, is this : " Whosoever calleth upon the
name of the Lord shall be saved." The second step :
" How shall they call upon him, in whom they have not
believed ?" The third stair is this : " How shall they be
lieve in him, of whom they never heard?" The fourth
step : " How shall they hear without a preacher ?" Now
the nether end of the ladder is : " How shall they preach
except they be sent ?" This is the foot of the ladder, so
that we may go backward now, and use the school argu
ment ; a primo ad ultimum : take away preaching, take
away salvation. But I fear one thing ; and it is, lest for The fear is
a safety of a little money, you will put in chantry priests done already.
to save their pensions6. But I will tell you, Christ bought
souls with his blood; and will ye sell them for gold or
silver ? I would not that ye should do with chantry
priests, as ye did with the abbots, when abbeys were put
down. For when their enormities were first read in the
parliament-house, they were so great and abominable, that
there was nothing but "down with them." But within a while New bishops
after, the same abbots were made bishops7, as there be some
of them yet alive, to save and redeem their pensions. 0
Lord ! think ye that God is a fool, and seeth it not ? and if
he see it, will he not punish it? And so now for safety
of money, I would not that ye should put in chantry
priests. I speak not now against such chantry priests as

[4 This scala cceli is the true ladder, 1549, 1562.]

[5 step, Fr. grez.]

[« The Act 1 Edw. VI. c. 14, which made over the chantries
to the crown, provided that yearly premiums should be paid to
the priests and others connected with those foundations : but it was
found more convenient to turn those priests into beneficed clergymen,
than to pay their pensions.]

[7 E.g. Chambers, bishop of Peterborough, who died in 1556;
Rugg or Reppes, bishop of Norwich; Salcot, bishop of Salisbury,
died in 1559; Wakeman, first bishop of Gloucester. Godwin, de
Prsesulibus, pp. 353, 440, 551, 558, 612, &c.]

124

SECOND SERMON PREACHED BEFORE

[SERM.

or flatterers.

Pharao,
Exod. vii.
viii.

Jeroboam,
1 Kings xii.

are able to preach ; but those that are not able. I will
not have them put in ; for if ye do this, ye shall answer
for it.

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

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

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

[! Parasiti itidem ut Onathonici vocentur. Teren. Eun. n. 2, 33.]
[2 reign long, 1549, 1562.]

A charm to
chase away

VIII

.] KING EDWARD THE SIXTH. 125

you, neither he, nor any after such a sort. And thus shall
your Grace drive these flatterers and claw-backs away.

And I am afraid I have troubled you too long : therefore
I will furnish the text3 with an history or two, and then I
will leave you to God. Ye have heard how a king ought
to pass the time. He must read the book of God; and it is
not enough for him to read, but he must be acquainted with
all scripture ; he must study, and he must pray : and how
shall he do both these? He may learn at Salomon. God
spake unto Salomon when he was made a king, and bade him
ask of him what he would, and he should have it. Make
thy petition, said God, and thou shalt obtain. Now mark
Salomon's prayer. Domine, O Domine Deus, said he, " O i Kmgsin.
Lord God, it is thou that hast caused me to reign, and hast
set me in my father's seat ; for thou, God. only dost make
kings." Thus should kings praise God and thank God, as Salomon is a

, . . . f. T -, -11 precedent of

Salomon did. But what was his petition ? Lord, said he, grayer for
Da mihi cor docile. He asked " a docible heart, a wise
heart, and wisdom to go in and to go out:" that is, to begin Salomon
all mine aifairs well, and to bring them to good effect and wisdom.
purpose, that I may learn to guide and govern my people.

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

Now when God had given Salomon wisdom, he sent him
by and by occasion to occupy his wit. For God gave never
a gift, but he sent occasion, at one time or another, to shew it Godminister

. „ , . , , i . -. eth occasion

to Gods glory. As, if he sent riches, he sendeth poor men to use MS
to be helped with it. But now must men occupy their goods gl
otherwise. They will not look on the poor ; they must help
their children, and purchase them more land than ever their
[3 text now with, 1549, 1562.]

J26

SECOND SERMON PREACHED BEFORE

[sERM.

The com-

grandfathers had before them. But I shall tell you what
Christ said : " He that loveth his child better than me, is not
worthy to be my disciple." I cannot see how ye shall stand
before God at the latter day, when this sentence shall be laid
against you.

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

One word note here for God's sake, and I will trouble
you no longer. Would Salomon, being so noble a king, hear
two poor women? They were poor; for, as the scripture saith,
they were together alone in a house ; they had not so much
as one servant between them both. Would king Salomon,
I say, hear them in his own person? Yea, forsooth. And
yet I hear of many matters before my lord Protector, and my
lord Chancellor, that cannot be heard. I must desire my lord

Wisdom
cause th a
king to be
feared.

VIII.] KING EDWARD THE SIXTH. 127

Protector's grace to hear me in this matter, that your Grace A request
would hear poor men's suits yourself. Put them to none protector.'
other to hear, let them not be delayed. The saying is now,
that money is heard every where; if he be rich, he shall soon
have an end of his matter. Others are fain to go home with
weeping tears, for any help they can obtain at any judge's
hand. Hear men's suits yourself, I require you in God's
behalf, and put it not to the hearing of these velvet coats,
these upskips. Now a man can scarce know them from an
ancient knight of the country. I cannot go to my book,
for poor folks come unto me, desiring me that I will speak M. Latimer

, , , ii/i troubled with

tnat tneir matters may be heard. 1 trouble my lord of poor men's
Canterbury ; and being at his house, now and then I walk
in the garden looking in my book, as I can do but little
good at it. But something I must needs do to satisfy this
place. I am no sooner in the garden, and have read awhile,
but by and by cometh there some one or other knocking
at the gate. Anon cometh my man, and saith : " Sir, there
is one at the gate would speak with you." When I come
there, then is it some one or other that desireth me that I
will speak that his matter might be heard ; and that he hath
lain this long at great costs and charges, and cannot once
have his matter come to the hearing : but among all other,
one specially moved me at this time to speak. This it is,
sir. A gentlewoman came to me and told me, that a great The gentle
man keepeth certain lands of hers from her, and will be her complaint
tenant in the spite of her teeth ; and that in a whole twelve
month she could not get but one day for the hearing of her
matter ; and the same day when the matter should be heard, Lawyers are

.-, t , , . . , . , like Switzers

the great man brought on his side a great sight of lawyers that serve
for his counsel, the gentlewoman had but one man of law : have most

money*

and the great man shakes him so, that he cannot tell what
to do ; so that when the matter came to the point, the judge
was a mean to the gentlewoman, that she would let the great
man have a quietness in her land.

I beseech your grace that ye will look to these matters.
Hear them yourself. View your judges, and hear poor
men's causes. And you, proud judges, hearken what God
saith in his holy book : Audite illos, ita parvum ut magnum.
" Hear them," saith he, " the small as well as the great, the
poor as well as the rich." Regard no person, fear no man :

128 SECOND SERMON, &C. [sERM. VIII.]

why? Quia Domini judicium est, " The judgment is God's."

Mark this saying, thou proud judge. The devil will bring

this sentence at the day of doom. Hell will be full of these

judges, if they repent not and amend. They are worse than

the wicked judge that Christ speaketh of, that neither feared

Luke xviii. God, nor the world. There was a certain widow that was a

suitor to a judge, and she met him in every corner of the

street, crying, " I pray you hear me, I beseech you hear

me, I ask nothing but right." When the judge saw her so

importunate, " Though I fear neither God," saith he, " nor

Except the world, yet because of her importunateness I will grant

except, that her request." But our judges are worse than this judge

except it be was . for they will neither hear men for God's sake, nor

for money. «/

fear of the world, nor importunateness, nor -any thing else.
Yea, some of them will command them to ward, if they be
importunate. I heard say, that when a suitor came to one
of them, he said, " What fellow is it that giveth these folk
counsel to be so importunate? He would be punished and
committed to ward." Marry, sir, punish me then ; it is even
I that gave them counsel, I would gladly be punished in
such a cause. And if ye amend not, I will cause them to
cry out upon you still ; even as long as I live : I will do it
indeed. But I have troubled you long. As I began with
this sentence : Quwcunque scripta sunt, &c., so will I end
now with this text : Beati qui audiunt verbum Dei, et cus-
todiunt illud; "Blessed are they that hear the word of God,
and keep it."

There was another suit, and I had almost forgotten it.

wktow°Mng There is a poor woman that lieth in the Fleet, and can-

in the Fleet. no£ come, by any means that she can make, to her answer,

and would fain be bailed, offering to put in sureties worth

a thousand pound ; and yet she cannot be heard. Methink

this is a reasonable cause ; it is a great pity that such things

should so be. I beseech God that he will grant, that all

that is amiss may be amended, that we may hear his word

and keep it, that we may come to the eternal bliss ! To the

which bliss I beseech God to bring both you and me. Amen.

THE THIRD SERMON OF M. HUGH LATIMER, PREACHED

BEFORE KING EDWARD, MARCH

TWENTY-SECOND [1549.]

[ROMANS XV. 4.]

QiMscunque scripta sunt, ad nostram doctrinam scripta sunt.
All things that are written, are written to he our doctrine.

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

Ye shall have in remembrance, most benign and gracious
audience, that a preacher hath two offices, and the one to be A preacher
used orderly after another. The first is, Exhortari per offices*0
sanam doctrinam, "To teach true doctrine." He shall have i. TO teach
also occasion oftentimes to use another ; and that is, Contra- 2. TO confute
dicentes convincere, " To reprehend, to convince, to confute and,3{lgjri
gainsayers, and spurners against the truth." " Why," you truth>
will say, " will any body gainsay true doctrine, and sound
doctrine? Well, let a preacher be sure that his doctrine be
true, and it is not to be thought that any body will gainsay
it." If St Paul had not foreseen that there should be o'ain-

o

sayers, he had not need to have appointed the confutation of
gainsaying. Was there ever yet preacher but there were Preachers
gainsayers that spurned, that winced, that whimpered against be.en gain-
him, that blasphemed, that gainsayed it ? When Moses came
to Egypt with sound doctrine, he had Pharao to gainsay
him. Jeremy was the minister of the true word of God; he
had gainsayers, the priests and the false prophets. Elias
had all Baal's priests, supported by Jesabel, to speak against
him. John Baptist, and our Saviour Jesus Christ, had the
Pharisees, the scribes, and the priests, gainsayers to them.
The apostles had gainsayers also ; for it was said to St Paul
at Rome, Notum est nobis quod ubique sectce huic contra-
dicitur : " We know that every man doth gainsay this Acts xxvi»-
learning." After the apostles' time the truth was gainsayed Euseuusde
with tyrants, as Nero, Maxentius, Domitianus, and such like ;
and also by the doctrine of wicked heretics. In the popish
mass-time there was no gainsaying ; all things seemed to be

[LATIMER.]

130

THIRD SERMON PREACHED BEFORE

[SERM.

we were then in peace, in a concord, in a quiet agreement. So long as we

at peace with . f . . , . .

.and had in adoration, in admiration, the popish mass, we were

The devil
maketh no
dissensions
in Turkey.

with God. tnen without gainsaying. What was that? The same that
Christ speaketh of, Cum fortis armatus custodierit atrium,
&c., " When Satan, the devil, hath the guiding of the house,
he keepeth all in peace that is in his possession." When
Satan ruleth, and beareth dominion in open religion, as he
did with us when we preached pardon-matters, purgatory-
matters, and pilgrimage-matters, all was quiet. lie is ware
enough, he is wily, and circumspect for stirring up any
sedition. When he keepeth his territory, all is in peace. If
there were any man that preached in England in times past,
in the Pope's times, as peradventure there was two or three,
straightways he was taken and nipped in the head with the
title of an heretic. When he hath the religion in possession,
he stirrcth up no sedition, I warrant you.

How many dissensions have we heard of in Turky? But
a few, I warrant you. He busieth himself there with no
dissension. For he hath there dominion in the open religion,
and needeth not to trouble himself any further. The Jews,
like runagates, wheresoever they dwell (for they be dispersed,
and be tributaries in all countries where they inhabit), look
whether ye hear of any heresies among them? But when
fortis super venerit, when one stronger than the devil comcth

reth him and in place, which is our Saviour Jesus Christ, and revealeth

playetn Ins ^ *

his word, then the devil roareth; then he bestirreth him;
then he raiseth diversity of opinions to slander God's word.
And if ever concord should have been in religion, when
it have been but when Christ was here? Ye find
fault with preachers, and say, they cause sedition. We are
noted to be rash, and undiscreet in our preaching. Yet as
discreet as Christ was, there was diversity; yea, what he
was himself. For when he asked what men called him, his
apostles answered him, " Some say you are John Baptist,
some say you are Elias, and some say you are one of the
prophets;" and these were they that spake best of him. For
some said he was a Samaritan, that he had a devil within
rfeTerresoas ^m» a glosser, a drinker, a pot-companion. There was
fioenaswshen never prophet to be compared to him, and yet was there
never more dissension than when he was, and preached him
self. If it were contraried then, will ye think it shall not be

When the
devil bestir-

part.

Preachers are should
noted to be
the cause of
sedition.

Matt. xvi.
Markvi.
Luke ix.

IX.] KING EDWARD THE SIXTH. 131

contraried now, when charity is so cold and iniquity so
strong? Thus these1 backbiters and slanderers must be
convinced. St Paul said, there shall be intractabiles, that CTU. i. 10.]
will whimp and whine ; there shall be also vaniloqui, vain-
speakers. For the which St Paul appointeth the preacher to
stop their mouths, and it is a preacher's office to be a mouth-
stopper.

This day I must somewhat do in the second office : I must
be a gainsayer, and I must stop their mouths, convince, refel
and confute that they speak slanderously of me. There be
some gainsayers ; for there be some slanderous people, vain-
speakers, and intractabiles, which I must needs speak
against. But first I will make a short rehearsal to put you
in memory of that that I spake in my last sermon. And
that done, I will confute one that slandereth me. For one
there is that I must needs answer unto; for he slandereth me
for my preaching before the king's majesty. There be some
to blame, that when the preacher2 is weary, yet they will
have him speak all at once. Ye must tarry till ye hear
more ; ye must not be offended till ye hear the rest.
Hear all, and then judge all. What, ye are very hasty,
very quick with your preachers ! But before I enter fur
ther into this matter, I shall desire you to pray, &c.

First of all, as touching my first sermon, I will run it The epilogu
over cursorily, ripping a little the matter. 1 brought in a
history of the bible, exciting my audience to beware of by-
walkings, to walk ordinately, plainly, the king's highway,
and agree to that which standeth with the order of a realm.
I shewed you how we were under the blessing of God, for
our king is nobilis. I shewed you we have a noble king,
true inheritor to the crown without doubt. I shewed further
more of his godly education. He hath such schoolmasters The king's
as cannot be gotten in all the realm again. masters.

Wherefore we may be sure that God blessed this realm,
although he cursed the realm whose ruler is a child, under
whom the officers be climbing, and gleaning3, stirring, scratch
ing and scraping, and voluptuously set on banqueting, and
for the maintenance of their voluptuousness go by-walks.

[i the backbiters, 1584.]
[2 a preacher, 1549, 1571.]

[3 gleyyinge, 1549, 1562; glcynyng, 1571; gleining, 1584.]

9—2

e

132 THIRD SERMON PREACHED BEFORE [SERM.

The council And although he be y oung , he hath as good and as sage a

of England .. • TB 1 j i • i. ' 111

have their council as ever was in England ; which we may well know
worthy by their godly proceedings, and setting forth the word of
God. Therefore let us not be worse than the stiff-necked
The people Jews. In king Josias' tune, who being young did alter,
change, and correct wonderfully the religion, it was never
heard in Jewry, that the people repined or said, " The king
is a child : this gear will not last long : it is but one or two
men's doings : it will not tarry but for a time ; the king
knoweth it not." Wo worth that ever such men were born !
Take heed lest for our rebellion God take his blessing away
from us !

what is a I entered into the place of the king's pastime : I told

p"sticme!ke you how he must pass his time in reading the book of God,
(for that is the king's pastime by God's appointment,) in the
which book he shall learn to fear God. Oh how careful
God is care- God is to set in an order all things that belong to a king, in
king"srhouse. his chamber, in his stable, in his treasure-house !
The king is These peevish people in this realm have nothing but "the

King, the King," in their mouths, when it maketh for their

makethfor purpose. As there was a doctor1 that preached, "the king's

their purpose. A *

Majesty hath liis holy water, he creepeth to the cross :" and
then they have nothing but "the King, the King," in their
mouths. These be they, my good people, that must have
their mouths stopped : but if a man tell them of the King's
Gain for shifts proceedings, now they have their shifts and their put-offs,

and put-off's. . -,TT , „ ,

saying, "We may not go belore a law, we may break no

order." These be the wicked preachers ; their mouths must

be stopped: these be the gainsay ers.

A king must Another thing there is that I told you of, Ne elevetur cor
ld' regis, &c., " The king must not be proud over his brethren."

He must order his people with brotherly love and charity.
Threekinds Here I brought in examples of proud kings. It is a great

P The allusion is probably to Bishop Gardiner, who greatly
influenced the mind of Henry VIII. toward Romanism; and was
chiefly concerned in drawing up a Book of Ceremonies with a view
to its being adopted by Convocation in 1539. He failed in his object,
but most of the ceremonies which that book recommended to be ob
served are recognised in a Proclamation put forth by Henry VIII.
in which "holy water," and "creeping to the cross," are speci
fied as practices to be maintained. See Strype, Eccl. Mem. i. i. p. 546:
ii. pp. 411, et seq. ; n. ii. p. 186. Wilkins, Concilia, in. 842.]

IX

.] KING EDWARD THE SIXTH. 133

pride in kings and magistrates when they will not hear, nor
be conformable to the sound doctrine of God. It is another
kind of pride in kings when they think themselves so high,
so lofty, that they disdain, and think it not for their honour,
to hear poor men's causes themselves. They have claw-backs Kings have

t/ claw-backs

that say unto them, " What, Sir ? What need you to trouble
yourself? Take you your pleasure, hunt, hawk, dance, and
dally: let us alone; we will govern and order the common- backcounsel-
weal matters well enough." Wo worth them ! they have been
the root of all mischief and destruction in this realm.

A king ought not only for to read and study, but also to A king must

~ ° » pray as well

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

One thing I must here desire you to reform, my lords : M.
you have put down the stews2 : but I pray you what is the ffi?1
matter amended ? What availeth that ? Ye have but changed
the place, and not taken the whoredom away. God should
be honoured every where ; for the scripture saith, Domini est
terra et plenitudo ejus, " The earth and the land is the
Lord's." What place should be, then, within a Christian
realm left for to dishonour God? I must needs shew you
such news as I hear : for though I see it not myself, not
withstanding it cometh faster to me than I would wish.
I do as St Paul doth to the Corinthians : Auditur inter vos

[2 Suppressed in 1546 by Henry VIII. Stowe's Survey of London,
by Strypo, Vol. n. p. 7.]

134- THIRD SERMON PREACHED BEFORE [sERM.

stuprum; "There is such a whoredom among you as is not

among the gentiles.'* So likewise auditur, I hear say that

there is such a whoredom in England as never was seen the

AH the like. He charged all the Corinthians for one man's offence,

Corinthians ..

onerman?r saymg ^ey were all guilty for one man's sin, if they would

sin- not correct and redress it, but wink at it. Lo, here may

you see how that one man's sin polluted all Corinth. "A
little leaven," as St Paul saith, " corrupteth a great deal of
dough." This is, communicare alienis peccatis, "to be
partaker of other men's sins." I advertise you in God's
name, look to it. I hear say there is now more whoredom
in London than ever there was on the Bank1. These be
the news I have to tell you : I fear they be true. Ye ought
to hear of it, and redress it. I hear of it, and, as St Paul
saith, aliqua ex parte credo. There is more open whore
dom, more stewed whoredom, than ever was before. For
God's sake let it be looked upon ; it is your office to see
unto it. Xow to my confutation.

of one that There is a certain man that, shortly after my first ser-

reportedM. J *

a sedTtlous be mon' "cmS as^C(l ^ nc "•&(! been at the sermon that day,
answered, Yea. " I pray you," said he, " how liked you
him ?" " Marry," said he, " even as I liked him always :
a seditious fellow." Oh Lord ! he pinched me there indeed ;
chnst was nay, he had rather a full bite at me. Yet I comfort myself
seditious with that, that Christ himself was noted to be a stirrer up

stirrer of the

people. of the people against the emperor ; and was contented to be
called seditious. It becometh me to take it in good worth :
I am not better than he was. In the king's days that dead
is a many of us were called together before him to say our

HOWM. minds in certain matters. In the end, one kneeleth me down,

Latimer was -, . „,.. , , i i • •

accused to and accuseth me of sedition, that I had preached seditious

king Henry , .

viii. doctrine. A heavy salutation, and a hard point of such a
man's doing, as if I should name him, ye would not think
it. The king turned to me and said, " What say you to
that, sir?" Then I kneeled down, and turned me first
to mine accuser, and required him : " Sir, what form of
preaching would you appoint me to preach before a king ?
Would you have me for to preach nothing as concerning a
king in the king's sermon? Have you any commission to
appoint me what I shall preach ?" Besides this, I asked him
f1 In Southwark.]

IX.] KING EDWARD THE SIXTH. 135

divers other questions, and he would make no answer to none
of them all : he had nothing to say. Then I turned me to
the king, and submitted myself to his Grace, and said, "I HIS answer

t/. _ to the king.

never thought myself worthy, nor I never sued to be a
preacher before your Grace, but I was called to it, and would
be willing, if you mislike me, to give place to my betters ;
for I grant there be a great many more worthy of the room
than I am. And if it be your Grace's pleasure so to allow
them for preachers, I could be content to bear their books
after them. But if your Grace allow me for a preacher,
I would desire your Grace to give me leave to discharge my
conscience ; give me leave to frame my doctrine according A preacher

J ® must have

to mine audience: I had been a very dolt to have preached ^p^t to the

* place and to

so at the borders of your realm, as I preach before your the Persons-
Grace."

And I thank Almighty God, which hath always been my
remedy, that my sayings were well accepted of the king ; for,
like a gracious lord, he turned into another communication.
It is even as the scripture saith, Cor regis in manu Domini,
"The Lord directed the king's heart." Certain of my friends
came to me with tears in their eyes, and told me they looked
I should have been in the tower the same night. Thus have
I evermore been burdened with the word of sedition. I have
offended God grievously, transgressing his law, and but for
this remedy2 and his mercy I would not look to be saved :
as for sedition, for aught that I know, methinks I should not
need Christ, if I might so say ; but if I be clear in any
thing, I am clear in this. So far as I know mine own M. Latimer

was ever void

heart, there is no man further from sedition than I ; which of sedition.
I have declared in all my doings, and yet it hath been ever
laid to me.

Another time, when I gave over mine office, I should
have received a certain duty that they call a Pentecostal3 :
it came to the sum of fifty and five pound : I set4 my com-

[2 his remedy, 1549.]

[3 A stated annual composition paid by every house or family in
the diocese to the cathedral or mother-church, from whom, at the
feast of Pentecost, they received a general Absolution. Bishop Latimer
"gave over his office" on the first of July, 1539, so that the Pente
costal for that year was legally due to him.]

[4 sent, 1549.]

136 THIRD SERMON PREACHED BEFORE

missary to gather it, but he could not be suffered, for it was
said a sedition should rise upon it. Thus they burdened me
ever with sedition. So this gentleman cometli up now with
or the new sedition. And wot ye what? I chanced in my last sermon
to speak a merry word of the new shilling, to refresh my
auditory, how I was like to put away my new shilling for
an old groat. I was herein noted to speak seditiously. Yet
I comfort myself in one thing, that I am not alone, and
that I have a fellow ; for it is consolatio miserorum : it is
comfort of the wretched to have company.

When I was in trouble1, it was objected and said unto
me, that I was singular ; that no man thought as I thought ;
that I loved a singularity in all that I did ; and that I took
a way contrary to the king and the whole parliament : and
that I was travailed with them that had better wits than I,
that I was contrary to them all. Marry, Sir, this was sore*
thunderbolts. I thought it an irksome thing to be alone, and
to have no fellow. I thought it was possible it might not be
true that they told me. In the seventh of John, the priests
sent out certain of the Jews, to bring Christ unto them
violently. When they came into the temple and heard him
preach, they were so moved with his preaching, that they
returned home again, and said to them that sent them,
Nunquam sic locutus est homo ut hie homo : " There was
never man spake like this man." Then answered the Pha-
risces, Num et vos seducti estis? "What, ye brain-sick fools,
ye noddy-pecks3, ye doddy-pouls4, ye huddes5, do ye be
lieve him ? are you seduced also ? Nunquis ex principi-
bus credit in eum? Did^e see any great man, or any
great officer take liis part ? Do ye see anybody follow him
but beggarly fishers, and such as have nothing to take to?
Nunquis ex Pharisees? Do yo see any holy man, any
perfect man, any learned man, take his part? Turba quce
ignorat legem execrabilis est: This lay people is accursed:
it is they that know not the law that take his part, and none
else."

t1 Respecting the Statute of the Six Articles.]

[2 this was a sore, 1549.]

[3 hoddypake : a term of reproach synonymous with cuckold.

[4 doddy-polls, thickheads, dolts.] [5 husks, refuse of the earth.]

IX. J KING EDWARD THE SIXTH. 137

Lo, here the Pharisees had nothing to choke the people
withal but ignorance. They did as our bishops of England, The bishop*

who upbraided the people always with ignorance, where they people imo-
were the cause of it themselves. There were, saith St John, we're the1

multi ex principibus qui crediderunt in eum, " Many of the themselves.
chief men believed in him;" and that was contrary to the
Pharisees' saying. Oh then, belike they belied him, he was
not alone. So thought I, there be more of mine opinion than
I thought6 : I was not alone. I have now gotten one fellow
more, a companion of sedition; and wot ye who is my fellow ? M. Latimer
Esay the prophet. I spake but of a little pretty shilling, ^ophetto
but he speaketh to Jerusalem after another sort, and was so panion.
bold to meddle with their coin. " Thou proud, thou covet
ous, thou haughty city of Hierusalem :" Argentum tuum ver-
sum est in scoriam. " Thy silver is turned into," what ? into
testions7? Scoriam: "into dross."

Ah, seditious wretch ! what had he to do with the mint ?
Why should not he have left that matter to some master of Mark we]1
policy to reprove ? " Thy silver is dross ; it is not fine, it i^[™ed.
is counterfeit ; thy silver is turned ; thou hadst good silver." SlfJohJof
What pertained that to Esay? Marry, he espied a piece the raint
of divinity in that policy; he threateneth them God's ven
geance for it. He went to the root of the matter, which
was covetousness. He espied two points in it, that either TWO causes
it came of covetousness, which became him to reprove ; or in !say?ey
else that it tended to the hurt of the poor people8 : for the more^e

. A and worse.

naughtiness of the silver was the occasion of dearth of all
things in the realm. He imputeth it to them as a great
crime. He may be called a master of sedition indeed. Was
not this a seditious varlet, to tell them this to their beards,
to their face?

This seditious man goeth also forth, saying, Vinum isaiah med-
tuum mixtum est aqua, " Thy wine is mingled with water."
Here he ineddleth with vintners : belike there were brewers
in those days, as there be now. It had been good for our
missal-priests to have dwelled in that country ; for they

[6 than I; I thought, 1549.]

[7 Or testoon. A coin originally worth a shilling; afterwards
" cried down" to ninepence ; and finally to sixpence, which still retains
the name of tester. Folkes, Table of English Silver Coins, pp. 37, 38.]

[s of poor people, 1584.]

138 THIRD SERMON PREACHED BEFORE [sERM.

might have been sure to have their wine well mingled
M. Latimer with water. I remember how scrupulous I was in my time
thing Mrupu- of blindness and ignorance : when I should say mass, I have

lous when . . ° , . . *

he was a put in water twice or thrice lor tailing ; insomuch when I
have been at my memento, I have had a grudge in my
conscience, fearing that I had not put in water enough1.

jfcay spake And that which is here spoken of wine, he meaneth it of
arts *n tne c*ty> °^ a^ kinds °f Acuities ; for they have

all their medleys and minglings. That he speaketh of one
thing, he meaneth generally of all. I must tell you more
news yet.

I hear say there is a certain cunning come up in mixing

of wares. How say you? were it no wonder to hear that

cioth-makrrs cloth-makers should become poticaries ? Yea, and (as I hear

poticaries. say) in such a place, where as they have professed the gospel

and the word of God most earnestly of a long time ? .See

how busy the devil is to slander the word of God. Thus

«r muEpi^1 ^C Poor SosPel g°ctn to wrack. If his cloth be seventeen

lnfr yards long, he will set him on a rack, and stretch him out

with ropes, and rack him till the sinews shrink again, while

he hath brought him to eighteen2 yards. When they have

brought him to that perfection, they have a pretty feat to

thick him again. He makes me a powder for it, and plays

powder. tne poticary ; they call it flock-powder ; they do so incor

porate it to the cloth, that it is wonderful to consider :

truly a goodly invention! Oh that so goodly wits should

be so ill applied ! They may well deceive the people, but

they cannot deceive God. They were wont to make beds

of flocks3, and it was a good bed too : now they have

turned their flocks into powder, to play the false thieves with

it. 0 wicked devil ! what can he not invent to blaspheme

[l Alluding to the practice in the church of Rome of mixing
water with the sacramental wine. The Salisbury Missal, which bishop
Latimer would use, enjoins, with respect to the mingling of water with
the sacramental wine, that "in omni casu si contingat dubitari...prop-
ter mixturam...consulimus abstinere; quod in hoc Sacramento nihil
sub dubio est agendum."]

[2 Eighteen yards.. .to twenty-seven, 1549, 1562, 1571.]

[3 Several acts of parliament were passed to correct the frauds to

which the preacher alludes ; e. g. 6 Hen. VIII. c. 9 : 27 Hen. VIII.

c. 12 : 3 and 4 Edw. VI. c. 2.]

m x-

IX.] KING EDWARD THE SIXTH. 139

God's word? These mixtures come of covetousness. They
are plain theft. Wo worth that these flocks should so slan- These
der the word of God ! As he said to the Jews, " Thy wine ™"
is mingled with water," so might he have said to us of this
land, " Thy cloth is mingled with flock-powder." He goeth
yet on.

This seditious man reproveth this honourable city, and
saith, Principes tui infideles ; " Thou land of Jerusalem,
thy magistrates, thy judges are unfaithful:" they keep no
touch, they will talk of many gay things, they will pretend
this and that, but they keep no promise. They be worse
than unfaithful. He was not afraid to call the officers
unfaithful, et socii furum; and "fellows of thieves:" for
thieves and thieves' fellows be all of one sort. They were ™Si™;
wont to say, "Ask my fellow if I be a thief." He calleth of thieves"
princes thieves. What ! princes thieves ? What a seditious
harlot was this ! Was he worthy to live in a commonwealth
that would call princes on this wise, fellows of thieves?
Had they a standing at Shooters-hill, or Standgate-hole4,
to take a purse? Why? Did they stand by the high
way side? Did they rob, or break open any man's house
or door ? No, no ; that is a gross kind of thieving. They
were princes: they had a prince-like kind of thieving, Omnes ^^f™1*10
diligunt munera: "they all love bribes." Bribery is atj»^m^
princely kind of thieving. They will be waged by the Jjl^g.
rich, either to give sentence against the poor, or to put
off the poor man's causes. This is the noble theft of
princes and of magistrates. They are bribe-takers. JNow-a-
days they call them gentle rewards : let them leave their Bribes have
colouring, and call them by their Christian name, bribes: £2!* n
Omnes diligunt munera. " All the princes, all the judges,
all the priests, all the rulers, are bribers." What? Were
all the magistrates in Jerusalem all bribe-takers? None
good? No doubt there were some good. This word omnes
signifieth the most part ; and so there be some good, I doubt
not of it, in England. But yet we be far worse than those we are worse
stiff-necked Jews. For we read of none of them that necked jews.
winced nor kicked against Esay's preaching, or said that he
was a seditious fellow. It behoveth the magistrates to be
in credit, and therefore it might seem that Esay was to
[4 These well-known localities were formerly noted for robberies.]

140 THIRD SERMON PREACHED BEFORE [sERM.

blame to speak openly against the magistrates. It is very
sure that they that be good will bear, and not spurn at
the preachers : they that be faulty they must amend, and
neither spurn, nor wince, nor whine. He that findeth him-

horse. self touched or galled, he declareth himself not to be upright.
Wo worth these gifts ! they subvert justice everywhere.
Sequuntur retributiones : "they follow bribes." Somewhat
was given to them before, and they must needs give some-
what again : for Giffe-gaffe was a good fellow ; this Giffe-

iHtow( gaffe led them clean from justice. " They foUow gifts."

A good fellow on a time bade another of his friends to
a breakfast, and said, " If you will come, you shall be wel
come ; but I tell you aforehand, you shall have but slender
fare: one dish, and that is ah1." "What is that," said he?

ARood feiiow "A pudding, and nothing else." "Marry," said he, "you can-
as bidden to , , . <• 11 , • fl

breakfast to not please me better; oi all meats, that is for mine own tooth;

a pudding.

you may draw me round about the town with a pudding."
They follow These bribing magistrates and judges follow gifts faster

bribes as fast , i p 11 i IT

as the fellow than the icllow would lollow the pudding.

did the pud-

I am content to bear the title of sedition with Esay :
thanks be to God, I am not alone, I am in no singularity.
This same man that laid sedition thus to my charge was
asked another time, whether he were at the sermon at Paul's
cross : he answered that he was there : and being asked
what news there ; "Marry," quoth he, "wonderful news; we
were there clean absolved, my mule and ah1 had full absolu-

his mule had

tlon>" Yc may sec % tm's, that he was such a one as rode
on a mu}C) an(j that ke was a gentleman. Indeed his mule
was wiser than he ; for I dare say the mule never slandered
the preacher. 0 what an unhappy chance had this mule,
to carry such an ass upon his back! I was there at the
sermon myself: in the end of his sermon he gave a general
absolution, and, as far as I remember, these or such other
like words l, but at the least I am sure this was his meaning ;
The " As many as do acknowledge yourselves to be sinners, and

Sffnhis confess the same, and stand not in defence of it, and heartily
abhorreth it, and will believe in the death of Christ, and be
conformable thereunto, Ego absolvo vos" quoth he. Now,
saith this gentleman, his mule was absolved. The preacher

t1 other like were his words, 1549.]

IX.] KING EDWARD THE SIXTH. 141

absolved but such as were sorry and did repent. Belike

then she did repent her stumbling ; his mule was wiser than

he a great deal. I speak not of worldly wisdom, for therein

he is too wise ; yea, he is so wise, that wise men marvel The misre-

how he came truly by the tenth part of that he hath : but Eatimer is '

. -r* . 7 T worldly-wise,

in wisdom which consisteth in rebus Dei, in rebus satutis,

matters us

in godly matters, and appertaining to our salvation, in this Jfj
wisdom he is as blind as a beetle2 : tanquam equus et
mulus, in quibus non est intellectus ; "like horses and
mules, that have no understanding." If it were true that
the mule repented her of her stumbling, I think she was
better absolved than he. I pray God stop his mouth, or A charitable
else to open it to speak better, and more to his glory !

Another man, quickened with a word I spake, as he said, Tender and

,.,.,, . dainty-eared

opprobriously against the nobility, that their children did not ™n of these

set forth God's word, but were unpreaching prelates, was JJfJ

offended with me. I did not mean so but that some noble-

men's children had set forth God's word, howbeit the poor

men's sons have done it always for the most part. Johan-

nes Aiasco3 was here, a great learned man, and, as they say,

a nobleman in his country, and is gone his way again : if it

be for lack of entertainment, the more pity. I would wish iy« y°

such men as he to be in the realm; for the realm should

prosper in receiving of them : Qui vos recipit me recipit,

"Who receiveth you, receiveth me," saith Christ; and it

should be for the king's honour to receive them and keep

them. I heard say Master Melancthon4, that great clerk,

should come hither. I would wish him, and such as he is,

to have two hundred pound a year : the king should never

want it in his coffers at the year's end. There is yet among

us two great learned men, Petrus Martyr5 and Barnard Petn.s Mar-

Ochin6, which have a hundred marks apiece: I would the

king would bestow a thousand pound on that sort.

[2 beetle; they be Tanquam, 1549.]

[3 An account of this eminent person may be seen in Strype's
" Memorials of Cranmer," Book n. ch. 22. pp. 335, &c. Rymer, Fcedera,
Vol. xv. pp. 238, 242.]

[4 See Strype, Mem. of Cranmer, Book in. ch. 24. pp. 582, et seq.]

[5 See Strype, Mem. of Cranmer, Book in. ch. 26. pp. 593, &c. ,
Rymer, Fcedera, Vol. xv. pp. 170, 248.]

[6 " Bernardyne," 1549: the name by which Ochin is always

142 THIRD SERMON PREACHED BEFORE [sERM.

Now I will to my place again. In the latter end of my
sermon, I exhorted judges to hear the small as well as the
great ; Juste quod justum est judicare, " You must not only
do justice, but do it justly:" you must observe all circum
stances : you must give justice, and minister just judgment
in time ; for the delaying of matters of the poor folk is as
sinful before the face of God as wrong judgment.
The parable I rehearsed here a parable of a wicked judge, which for

of a wicked

judge. importunity's sake heard the poor woman's cause, &c.

Here is a comfortable place for all you that cry out, and
are oppressed : for you have not a wicked judge, but a
merciful judge to call unto. I am not now so full of foolish
pity, but I can consider well enough that some of you com
plain without a cause. They weep, they wail, they mourn,
I am sure some not without a cause : I did not here reprove
all judges, and find fault with all. I think we have some as
some as painful magistrates as ever was in England; but I will not
Crates in SWear they be all so : and they that be not of the best, must

Knglanu as «

ever was. jjg C0ntcnt to be taught, and not disdain to be reprehended.
David saith, Erudimini qui judicatis terrain : I refer it
to your conscience, vos qui judicatis terram, "ye that be

A good lesson judges on the earth," whether ye have heard poor men's

for such as J to J , . .

are magis- causes with expedition or no. It ye have not, then erudimim,
"one of the }jC content to be touched, to be told. You widows, you or
phans, you poor people, here is a comfortable place for you.
Though these judges of the world will not hear you, there is
one will be content with your importunity; he will remedy
you, if you come after a right sort unto him. Ye say, the
judge doth blame you for your importunity, it is irksome unto
him. He entered into this parable to teach you to be im
portune in your petition ; non defatiyari, " not to be
weary." Here he teacheth you how to come to God in
adversity, an^ by what means, which is by prayer. I do
no* sPeak °f tne merit of Christ; for he saith, Ego sum via,
in adversity, « j am ^ wav .» QU^ credit in mC) habet vitam ceternam,

"Whoso believeth in me hath everlasting life." But when
we are come to Christ, what is our way to remedy adversity,

mentioned in the "Zurich Letters," PP- 22, 26, 40, &c. See
Strype, Mem. of Cranmer, Book n. ch. 13, p. 279; B. in. ch.
23, p. 574.]

IX.] KING EDWARD THE SIXTH. 148

in anguish, in tribulations, in our necessities, in our injuries ?
The way is prayer. We are taught by the commandment
of God, Invoca me in die tribulationis, et ego eripiam te.
Thou widow, thou orphan, thou fatherless child, I speak
to thee, that hast no friends to help thee : " call upon me
in the day of thy tribulation, call upon me ; Ego eripiam
te, I will pluck thee away, I will deliver thee, I will take
thee away, I will relieve thee, thou shalt have thy heart's
desire."

Here is the promise, here is the comfort : Glorificabis
me, " Thou shalt glorify me ; thank me, accept me for the
author of it, and thank not this creature or that for it." Here
is the judge of all judges ; come unto me, and he will hear
you : for he saith, Quicquid petieritis Patrem in nomine
meo, &c., " Whatsoever ye ask my Father in my name, shall
be given you through my merits." "You miserable people, The order of
that are wronged in the world, ask of my Father in your ami asking.
distresses ; but put me afore, look you come not with brags
of your own merits, but come in my name, and by my
merit." He hath not the property of this stout judge; he
will bear your importunateness, he will not be angry at your
crying and calling. The prophet saith, Speraverunt in te
patres nostri, et exaudivisti illos; " Thou God, thou God,
our fathers did cry unto thee, and thou hcardest them. Art
not thou our God as well as theirs ?" There is nothing more what God

would heai

pleasant to God than for to put him in remembrance of his of 'us! am?1

, . wherein he

goodness shewed unto our forefathers. It is a pleasant thing deiightetn.
to tell God of the benefits that he hath done before our time.
Go to Moses, who had the guiding of God's people ; see how Moses used
he used prayer as an instrument to be delivered out of ad- FmtSent"

•, -i i i -, . . in adversity.

versity, wnen ne had great rough mountains on every side ot
him, and before him the Red Sea; Pharao's host behind
him, peril of death round about him. What did he ? despaired
he? No. Whither went he? He repaired to God with his
prayer, and said nothing : yet with a great ardency of
spirit he pierced God's ear : " Now help, or never, good
Lord; no help but in thy hand," quoth he. Though he never
moved his lips, yet the scripture saith he cried out, and the
Lord heard him, and said, Quid clamas ad me ? " Why Exod< xiv.
criest thou out so loud?" The people heard him say nothing,

144 THIRD SERMON PREACHED BEFORE [

SEEM.

and yet God said, "Why criest thou out?" Straightways
he struck the water with his rod, and divided it, and it
stood up like two walls on either side, between the which
God's people passed, and the persecutors were drowned.
(Exod. xiv.)

Josue was in anguish and like distress at Jericho, that
and distress, true captain, that faithful judge : no follower of retributions,

and prayed. *

no bribe-taker, he was no money-man: who made his petition
to Almighty God to shew liim the cause of his wrath toward
him, when his army was plagued after the taking of Jericho.
So he obtained his prayer, and learned that for one man's
fault all the rest were punished. For Achan's covetousness
many a thousand were in agony and fear of death, who hid
punished, his money, as ho thought, from God. But God saw it well
enough, and brought it to light. This Achan was a by-
walker. Well : it came to pass, when Josua knew it, straight-
ways he purged the army, and took away malum de Israel,
that is, wickedness from the people. For Josua called him

death. before the people, and said, Da nloriain Deo, " Give praise

Josh. vii. A

to God ; tell truth, man :" and forthwith he told it : and then
he and all his house suffered death. A goodly ensample for
all magistrates to follow. Here was the execution of a true
judge : he was no gift-taker, he was no winker, he was no
by-walker. Also when the Assyrians with an innumerable
power of men in Joshaphat's time overflowed the land of
Israel, Joshaphat, that good king, goeth me straight to
God, and made his prayer : Non est in nostra fortitudine
2 chron. xx. (said he) hide populo resistere ; " It is not in our strength, 0
Lord, to resist this people." And after his prayer God
delivered him, and at the same time ten thousand were
destroyed. So, ye miserable people, you must go to God
in anguishes, and make your prayer to him.

Many begm Arm yourselves with prayer in your adversities. Many
S conteinuree ^G^m *° P1"^' &u^ suddenly cast away prayer; the devil
in Prayernue putteth such phantasies in their heads, as though God would
not intend them, or had somewhat else to do. But you must
be importune, and not weary, nor cast away prayer: nay,
Jou must cast away sin ; God will hear your prayer, albeit
Jou be sinners. I send you to a judge that will be glad
h?m°which to hear you. You that are oppressed, I speak to you.

prayeth.

IX. J KING EDWARD THE SIXTH. 145

Christ in this parable doth paint the good-will of God toward
you, 0 miserable people! He that is not received, let him
not despair, nor think that God hath forsaken him : for God
tarrieth till he seeth a time, and better can do all things for
us, than we ourselves can wish.

" There was a wicked judge," &c. What meaneth it
that God borroweth this parable rather of a wicked judge,
than of a good ? Belike good judges were rare at that time :
and trow ye the devil hath been asleep ever since ? No, no :
he is as busy as ever he was. The common manner of a The common
wicked judge is, neither to fear God nor man. He consider- SedjudgV
eth what a man he is, and therefore he careth not for man,
because of his pride. He looketh high over the poor ; he
will be had in admiration, in adoration. He seemeth to be
in a protection. Well, shall he escape ? No, no. Est Deus
in coelo, " There is a God in heaven :" he accepteth no
persons, he will punish them. There was a poor woman
came to this judge, and said, Vindica me de adversaria,
" See that mine adversary do me no wrong." He would not
hear her, but drove her off. She had no money to wage
either him, either them that were about him. Did this whether
woman well to be avenged of her adversary ? May Christian peopieamay
people seek vengeance ? The Lord saith, Mihi vindictam et avenged.6
ego retribuam ; " When ye revenge, ye take mine office
upon you." This is to be understood of private vengeance.
It is lawful for God's flock to use means to put away wrongs ;
to resort to judges, to require to have sentence given of
right. St Paul sent to Lysias the tribune, to have this Acts xxn.
ordinary remedy : and Christ also said, Si male locutus sum,
&c., " If I have spoken evil, rebuke me." Christ here an- John xviii.
swered for himself. Note here, my lords and masters, what
case poor widows and orphans be in. I will tell you, my
lords judges, if ye consider this matter well, ye should be
more afraid of the poor widow, than of a nobleman, with all
the friends and power that he can make.

But now-a-days the judges be afraid to hear a poor man The manner
against the rich ; insomuch they will either pronounce against nowUaiayffs
him, or so drive off the poor man's suit, that he shall not be the p°or

A against the

able to go through with it. The greatest man in a realm rich-
cannot so hurt a judge as a poor widow ; such a shrewd turn
she can do him. And with what armour, I pray you ? She

[LATIMER.]

146 THIRD SERMON PREACHED BEFORE [sERM.

can bring the judged skin over his cars, and never lay hands
upon him. And how is that? Lacrymce miser orum de-
scendunt ad maxillas, "The tears of the poor fall down upon
their cheeks," et asceudunt ad coelum, "and go up to heaven,"
the wfjdoew°f and cry for vengeance before God, the judge of widows, the
'f father of widows and orphans. Poor people be oppressed
even by laws. Vce Us qui condunt leges iniquas! "Wo
worth to them that make evil laws against the poor! What
shall be to them that hinder and mar good laws1?" Quid
facietis in die ultionis? "What will ye do in the day of great
vengeance, when God shall visit you?" He saith, he will
hear the tears of poor women when he gocth on visitation.
For their sake he will hurt the judge, be he never so high.
Deus transfert regna. lie will for widows' sakes change
realms, bring them into temptation, pluck the judges' skins
over their heads.

cambyses. Cambysos was a great emperor, such another as our

master is : he had many lords-deputies, lords-presidents,

and lieutenants under him. It is a great while ago since

I read the history"2. It chanced he had under him in ono

of his dominions a briber, a gift-taker, a gratificr of rich

men ; he followed gifts as fast as he that followed the

pudding ; a hand-maker in his office, to make his son a

A saying i great man ; as the old saying is, " Happy is the child whose

true than10 father gocth to the devil." The cry of the poor widow

The bribing came to the emperors car, and caused him to flay the

flayed quick, judge quick, and laid his skin in his chair of judgment,

that all judges that should give judgment afterward should

sit in the same skin. Surely it was a goodly sign, a

goodly monument, the sign of the judge's skin. I pray

God we may once see the sign of the skin in England !

Ye will say, peradvcnturc, that this is cruelly and un
charitably spoken. No, no ; I do it charitably, for a love I
bear my country. God saith, Ego visitabo, " I will visit."
God hath two God hath two visitations : the first is, when he revealeth his

visitations,

word by preachers; and where the first is accepted, the second
cometh not. The second visitation is vengeance. He went a
visitation, when he brought the judge's skin over his cars.

[! Wo worth to them that make evil laws ! If woe be to them that
make laws against the poor, what shall be to them &e. 1549.]
[2 Valerius Maximus, vi. 3.]

ached

od's word

an hundred

IX.] KING EDWARD THE SIXTH. 147

If his word be despised, he cometh with his second visitation,
with vengeance.

Noe preached God's word a hundred years, and was N0e
laughed to scorn, and called an old doting fool. Because GO",
they would not accept this first visitation, God visited them
the second time ; he poured down showers of rain, till all the
world was drowned. Loth was a visitor of Sodome and Go- Gen. \ix.
morre; but because they regarded not his preaching, God
visited them the second time, and burnt them all up with
brimstone, saving Loth. Moses came first a visitation into Exod. vii.
Egypt with God's word, and because they would not hear
him, God visited them again, and drowned them in the Red
sea, God likewise with his first visitation visited the Israel
ites by his prophets ; but because they would not hear his
prophets, he visited them the second time, and dispersed
them in Assyria and Babylon. John Baptist likewise, and
our Saviour Christ, visited them afterward, declaring to them
God's will; and because they despised these visitors, he de
stroyed Hierusalem by Titus and Vespasianus. Germany was
visited twenty years with God's word, but they did not
earnestly embrace it, and in life follow it, but made a mingle-
mangle and a hotch-potch of it — I cannot tell what, partly
popery, partly true religion, mingled together. They say in covetousncss
my country, when they call their hogs to the swine-trough, |jjj*rraof
' Come to thy mingle-mangle, come pur, come pur : ' even so religion.
they made mingle-mangle of it. They could clatter and prate
of the gospel ; but when all cometh to all, they joined popery
so with it that they marred all together: they scratched and
scraped all the livings of the church, and under a colour of
religion turned it to their own proper gain and lucre. God,
seeing that they would not come unto his word, now he visit-
eth them in the second time of his visitation, with his wrath :
for the taking away of God's word is a manifest token of his
wrath3.

We have now a first visitation in England ; let us beware God's adver-
of the second. We have the ministration of his word ; we

[3 Latimer seems here to have had in view the compromise between
the German protestants and papists, which it was the object of the In
terim to effect; and which was followed by great sufferings on the
part of the protestants. Sleidan, Hist, of the Reformation, translated
by Bohun, pp. 454, &c.]

10—2

148 THIRD SERMON PREACHED BEFORE [sERM.

are yet well : but the house is not clean swept yet. God
hath sent us a noble king in this his visitation ; let us not
provoke him against us. Let us beware ; let us not displease
him ; let us not be unthankful and unkind ; let us beware of
by-walking and contemning of God's word ; let us pray dili
gently for our king ; let us receive with all obedience and
prayer the word of God.

A word or two more, and I commit you to God. I will
monish you of a thing. I hear say ye walk inordinately, ye
talk unseemly, otherwise than it becometh Christian subjects :
ye take upon you to judge the judgments of judges. I will
not make the king a pope ; for the pope will have all things
that he doth taken for an article of our faith. I will not
say but that the king and his council may err ; the parlia
ment houses, both the high and low, may err ; I pray daily
our duty that they may not err. It becometh us, whatsoever they

towards the J

fawfandhis decree, to stand unto it, and receive it obediently, as far
forth as it is not manifest wicked, and directly against the
word of God. It pertaineth unto us to think the best,
though we cannot render a cause for the doing of every
thing ; for caritas omnia credit, omnia sperat, " Charity
doth believe and trust all things." We ought to expound
to the best all things, although we cannot yield a reason.

Therefore I exhort you, good people, pronounce in good
part all the facts and deeds of the magistrates and judges.
Charity judgcth the best of all men, and specially of magis
trates. St Paul saith, Nolite judicare ante tempus donee
Dominus advenerit, "Judge not before the time of the
Lord's coming." Pravum cor hominis, "Man's heart is un
searchable ;" it is a ragged piece of work ; no man knoweth
his own heart ; and therefore David prayeth, and saith, Ab

psai.xix. occultis meis menda me, "Deliver me from my unknown
faults :" I am a further offender than I can see. A man
shall be blinded in love of himself, and cannot see so much in
himself as in other men. Let us not therefore judge judges.
We are accountable to God, and so be they : let them alone,
they have their accounts to make. If we have charity in us,
we shall do this ; for caritas operatur, " Charity worketh."
What worketh it? Marry, omnia credere, omnia sperare,
" to accept all things in good part." Nolite judicare ante
tempus, " Judge not before the Lord's coming." In this we

IX.] KLNG EDWARD THE SIXTH. 149

learn to know antichrist, which doth elevate himself in the HOW anti-
church, and judgeth at his pleasure before the time. His known?
canonizations, and judging of men before the Lord's judgment,
be a manifest token of antichrist. How can he know saints ?
He knoweth not his own heart. And he cannot know them
by miracles, for some miracle-workers shall go to the devil.

I will tell you what I remembered yesternight in my
bed ; a marvellous tale to perceive how inscrutable a man's
heart is. I was once at Oxford, (for I had occasion to come what he saw
that way, when I was in my office;) they told me it was a
gainer l way, and a fairer way ; and by that occasion I lay
there a night. Being there, I heard of an execution that was
done upon one that suffered for treason: it was, as ye know,
a dangerous world, for it might soon cost a man his life for a
word speaking. I cannot tell what the matter was, but the
judge set it so out that the man was condemned : the twelve
men came in and said, "Guilty;" and upon that he was judged
to be hanged, drawn, and quartered. When the rope was
about his neck, no man could persuade him that he was in
any fault ; and stood there a great while in the protestation
of his innocency: they hanged him, and cut him down some
what too soon, afore he was clean dead ; then they drew him
to the fire, and he revived ; and then he coming to his re
membrance, confessed his fault, and said he was guilty. Oh, Note this, ve

wicked anil

a wonderful example ! It may well be said, Pravum cor confess 'your
hominis et inscrutabile, "A crabbed piece of work, and
unsearchable."

I will leave here, for I think you know what 1 mean
well enough. I shall not need to apply this example any
further. As I began ever with this saying, Qucecunque
scripta sunt, like a truant, so I have a common-place to the
end, if my memory fail not, Beati qui audiunt verbum Dei,
et custodiunt illud, " Blessed be they that hear the word of
God, and keep it." It must be kept in memory, in living, and
in our conversation : and if we so do, we shall come to the
blessedness which God prepared for us through his son Jesus
Christ ; to the which may he bring us all. Amen.

[! gainer: more ready.]

150 FOURTH SERMON PREACHED BEFORE [sERM.

THE FOURTH SERMON PREACHED BEFORE
KING EDWARD, MARCH 29th. [1549.]

[ROMANS XV. 4.J

Qucecunque scripta sunt, ad nostram doctrinam, $c.
All things tliat arc written, arc written to be our doctrine.

. THE parable that I took to begin with, most honourable

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

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

why Christ I shewed you the last day, most honourable audience,

w!31?udfa ^6 cause w^y our Saviour Christ rather used the example of

'e' a wicked judge, than of a good. And the cause was, for

that in those days there was great plenty of wicked judges,

so that he might borrow an example among them well

enough ; for there was much scarcity of good judges. I did

x.] KING EDWARD THE SIXTH. 151

excuse the widow also for coming to the judge against her
adversary, because she did it not of malice, she did it not
for appetite of vengeance. And I told you that it was good
and lawful for honest, virtuous folk, for God's people, to use
the laws of the realm as an ordinary help against their ad
versaries, and ought to take them as God's holy ordinances,
for the remedies of their injuries and wrongs, when they are
distressed; so that they do it charitably, lovingly, not of
malice, not vengeably, not covetously.

I should have told you here of a certain sect of heretics1 H
that speak against this order and doctrine; they will have no

magistrates nor judges on the earth. Here I have to tell errors
you what I heard of late, by the relation of a credible person
and a worshipful man, of a town in this realm of England,
that hath above five hundred heretics of this erroneous opi
nion in it, as he said. Oh, so busy the devil is now to liinder g™
the word coming out, and to slander the gospel! A sure
argument, and an evident demonstration, that the light of
God's word is abroad, and that this is a true doctrine that
we are taught now ; else he would not roar and stir about as
he doth. When that he hath2 the upper hand, he will keep
his possession quietly, as he did in the popish days, when
he bare a rule of supremacy in peaceable possession. If he
reigned now in open religion, in open doctrine, as he did
then, he would not stir up erroneous opinions ; he would have
kept us without contention, without dissension. There is no
such diversity of opinion among the Turks, nor among the
Jews. And why ? For there he reigneth peaceably in the
whole religion. Christ saith, Cwnfortis armatus custodierit
atrium, &c. "When the strong armed man keepeth his
house, those things that he hath in possession are in a quiet
ness, he doth enjoy them peaceably :" sed cum fortior eo
supervenerit, "But when a stronger than he cometh upon
him," when the light of God's word is once revealed, then he
is busy; then he roars; then he fisks abroad, and stirreth up

[i Popish emissaries were employed, during king Edward's reign,
to preach the pernicious doctrines of the Anabaptists for the purpose
of " obstructing the proceedings of the reformers." Carte, Hist, of
England, HI. pp. 252, &c.]

[2 when he hath, 1549.]

152 FOURTH SERMON PREACHED BEFORE [sERM.

erroneous opinions to slander God's word. And this is an
argument that we have the true doctrine. I beseech God
continue us and keep us in it ! The devil declareth the same,
and therefore he roars thus, and goeth about to stir up these
wanton heads and busy brains.

And will you know where this town is ? I will not tell
you directly; I will put you to muse a little; I will utter
the matter by circumlocution. Where is it? Where the
bishop of the diocese is an unpreaching prelate. Who is
that ? If there be but one such in all England, it is easy to
guess : and if there were no more but one, yet it were too
many by one; and if there be more, they have the more
to answer for, that they suffer in this realm an unpreaching
prelate unreformed. I remember well what St Paul saith to
a bishop, and though he spake it to Timothy, being a bishop,
yet I may say it now to the magistrates ; for all is one case,

i Tim. v. all is one matter : Non communicates peccatis alienis, "Thou
shalt not be partaker of other men's faults." Lay not thy
hands rashly upon any; be not hasty in making of curates, in
receiving men to have cure of souls that are not worthy of
the office, that cither cannot or will not do their duty. Do
it not. Why ? Quia communicabis peccatis alienis : " Thou
shalt not be partaker of other men's sins." Now methink it
needs not to be partaker of other men's sins ; we shall find
enough of our own. And what is communicare peccatis ali
enis, "to be partaker of other men's evils," if this be not,
to make unpreaching prelates, and to suffer them to continue
St^ *n tlie"' unPrcaching prelacy? If the king and his coiin-
cil should suffer evil judges of this realm to take bribes, to
defeat Justice, and suffer the great to overgo the poor, and
should look through his fingers, and wink at it, should not
the king be partaker of their naughtiness ? And why ? Is
he not supreme head of the church? What, is the supre
macy a dignity, and nothing else ? Is it not accountable ?

withgrity * think ^ wil1 be a chargeable dignity when account shall be

charge. asked of it.

Oh, what advantage hath the devil! What entry hath the

wolf when the shepherd tendeth not his flock, and leads them

iTimv. not to good pasture! St Paul doth say, Qui bene prcesunt

whautile11' Preffyteri duplid honore digni aunt. What is this prceesse ?

It is as much to say, as to take charge and cure of souls.

X.] KING EDWARD THE SIXTH. 153

We say, Ille prceest, he is set over the flock. He hath
taken charge upon him. And what is bene prceesse ? To dis
charge the cure well ! ; to rule well ; to feed the flock with
pure food and good example of life. Well then ; Qui bene
prcesunt duplici honore digni sunt, " They that discharge
their cure well are worthy double honour." What is this what is
double honour ? The first is, to be reverenced, to be had in honour.
estimation and reputation with the people, and to be regarded
as good pastors : another honour is, to have all things ne
cessary for their state ministered unto them. This is the
double honour that they ought to have, qui prcesunt bene,
that discharge the cure, if they do it bene.

There was a merry monk in Cambridge in the college The merry

•' ' monk of

that I was in, and it chanced a great company of us to be Cambridge.
together intending to make good cheer, and to be merry; as
scholars will be merry when they are disposed. One of the
company brought out this sentence: Nil melius quam Icetari,
et facer e bene; " There is nothing better than to be merry,
and to do well." " A vengeance of that bene," quoth the
monk ; "I would that bene had been banished beyond the
sea : and that bene were out, it were well ; for I could be
merry, and I could do, but I love not to do well : that bene
mars all together. I would bene were out," quoth the merry
monk ; " for it importeth many things, to live well, to dis
charge the cure." Indeed it were better for them if it were
out, and it were as good to be out as to be ordered as it is.
It will be a heavy bene to some of them, when they shall
come to their account. But peradventure you will say,
" What, and they preach not all, yet prcesunt : are they not
worthy double honour ? Is it not an honourable order they where the

. ~ _T , ., , . , _ * preacher is

be in? Nay, an horrible misorder ; it is an horror rather "exigent, the
than an honour, and horrible rather than honourable, if the honourable,

but horrible.

preacher be naught, and do not his duty. And thus go these
prelates about to wrestle for honour, that the devil may take
his pleasure in slandering the realm, and that it may be re
ported abroad that we breed heresies among ourselves. It is The drift of
to be thought that some of them would have it so, to bring prelates. 1U'
in popery again. This I fear me is their intent, and it
shall be blown abroad to our holy Father of Rome's ears,
arid he shall send forth his thunderbolts upon these bruits :
[! discharge the cure, 1549, 1562.]

154 FOURTH SERMON PREACHED BEFORE [sERM.

and all this doth come to pass through their unpreaching
prelacy.

Are they not worthy double honour? Nay, rather double
dishonour, not to be regarded, not to be esteemed among the
people, and to have no living at their hands. For as good
preachers be worthy double honour, so unpreaching prelates
be worthy double dishonour. They must be at their doublets.
But now these two dishonours, what be they ? Our Saviour
Christ doth shew : Si sal infatuatus fuerit, ad nihil ultra
nisi ut projiciatur foras ; " If the salt be unsavoury, it

Matt" Cv' *s g°°d for nothing, but to be cast out, and trodden of men."
By this salt is understood preachers, and such as have cure
of souls. AVhat be they worthy then? Wherefore serve
they? For nothing else but to be cast out. Make them
quondams1. Out with them ; cast them out of then* office :
what should they do with cures, that will not look them it ?
Another dishonour is this, Ut conculcentur ab hominibus,
"To be trodden under men's feet;" not to be regarded, not
to be esteemed. They be at their doublets still. St Paul in
his epistle qualificth a bishop, and saith that he must be
aptus ad docendum, ad refellendum apte, " to teach, and to
confute all manner of false doctrine." But what shall a man
do with aptness, if he do not use it ? It were as good for us
to be without it.

A bishop A bishop came to me the last day, and was angry with

MKLaUmer. me for a certain sermon tliat I made in tliis place. His chap
lain had complained against me, because I had spoken against
unpreaching prelates. "Nay," quoth the bishop, "ho made so
indifferent a sermon the first day, that I thought he would
mar all the second day : he will have every man a quondam,
as he is." As for my quondamship, I thank God that he gave
me the grace to come by it by so honest a means as I did ;
I thank him for mine own quondamsliip : and as for them,
I would not have them made quondams, if they discharge
their office ; I would have them do their duty, I would have
no more quondams, as God help me. I owe them no more
malice2 than this, and that is none at all.

This bishop answered his chaplain: "Well,1'' says he, "well,
I did wisely to-day ; for as I was going to his sermon, I re-

[! Have-becns: persons put out of offices they once held.]
[2 no other malice, 1549, 1571.]

X.] KING EDWARD THE SIXTH. 155

membered me that I had neither said mass nor matins, and
homeward I gat as fast as I could ; and I thank God I have
said both, and let his unfruitful sermon alone." "Unfruitful,"
saith one; another saith, "seditious." Well, unfruitful is the
best: and whether it be unfruitful or no, I cannot tell; it lieth
not in me to make it fruitful : and God work not in your
hearts, my preaching can do you but little good. I am
God's instrument but for a time ; it is he that must give Preachers are

. ,, God's instru-

the increase : and yet preaching is necessary ; for take away ments.
preaching, and take away salvation. I told you of Scala
codi, and I made it a preaching matter, not a massing matter.
Christ is the preacher of all preachers, the pattern and the
exemplar that all preachers ought to follow. For it was he
by whom the Father of heaven said, Hie est Filius meus
dilectus, ipsum audite, " This is my well-beloved Son, hear
him." Even he, when he was here on the earth, as wisely,
as learnedly, as circumspectly as he preached, yet his seed
fell in three parts, so that the fourth part only was fruitful. Three pans
And if he had no better luck that was preacher of all preach- doctrine fell

y in unfruitful

ers, what shall we look for ? Yet was there no lack in him, ground.
but in the ground : and so now there is no fault in preaching ;
the lack is in the people, that have stony hearts and thorny
hearts. I beseech God to amend them ! And as for these
folk that speak against me, I never look to have their good
word as long as I live ; yet will I speak of their wickedness,
as long as I shall be permitted to speak. As long as I live, I
will be an enemy to it. No preachers can pass it over with
silence : it is the original root of all mischief. As for me,
I owe them no other ill will, but I pray God amend them,
when it pleaseth him !

Now to the parable. What did the wicked judge in the
end of the tale ? The love of God moved him not. The law
of God was this, and it is writ in the first of Deuteronomy,
Audite eos, " Hear them." These two words will be heavy
words to wicked judges another day. But some of them
peradventure will say, I will hear3 such as will give bribes,
and those that will do me good turns. Nay, *ye be hedged
out of that liberty. He saith, Ita parvum ut magnum,
" The small as well as great." Ye must do justum, deal justice must
justly, minister justice, and that to all men; and you must speed'ni". erc
[3 1 will hear them, but I will hear, &c., 1549.]

156

FOURTH SERMON PREACHED BEtORK

SEHM.

Importunity
moved the
wicked judge
to hear the
widow.

Right judg
ment set
aside, and
wickedness
advanced.

Judges were
wont to sit
in the gates
of the city.

Bribes and
bribers.

do it juste, in time convenient, without any delays or driving
off, with expedition. Well, I say, neither this law, nor the
word and commandment of God moved this wicked judge,
nor the misery of this widow, nor the uprightness of her
cause, nor the wrong which she took, moved him ; but, to
avoid importunity, and clamour, and exclamation, he gave
her the hearing, he gave her final sentence, and so she had
her request.

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

rtise-

ur

X.] KING EDWARD THE SIXTH. 157

them be unreasonable people, as many be now- a- days,
yet no doubt of it, some cried not without a cause. And Judges are
why ? Their matters are not heard, they are fain to go uP°n-
home with weeping tears, that fall down by their cheeks,
and ascend up to heaven, and cry for vengeance. Let
judges look about them, for surely God will revenge his
elect one day.

And surely methink if a iudge would follow but a A good

. ,. «J & adverti

worldly reason, and weigh the matter politicly, without these
examples of scripture, he should fear more the hurt that may
be done him by a poor widow, or a miserable man, than by
the greatest gentleman of them all. God hath pulled the
judges' skins over their heads for the poor man's sake. Yea,
the poor widow may do him more hurt with her poor Pater- The widow's
noster in her mouth than any other weapon ; and with two we
or three words she shall bring him down to the ground, and
destroy his jollity, and cause him to lose more in one day
than he gat in seven years. For God will revenge these
miserable folks that cannot help themselves. He saith, Ego
in die visitationis, fyc., " In the day of visitation I will re
venge them." An non ulciscetur anima mea ? " Shall not
my soul be revenged ?" As who should say, " I must needs
take their part." Veniens veniam, et non tardabo ; " Yes,
though I tarry, and though I seem to linger never so long,
yet I will come at the length, and that shortly." And if
God spake this, he will perform his promise. He hath for
their sakes, as I told you, pulled the skin over the judges'
ears ere this. King David trusted some in his old age that David in hi*

did him no very good service. Now, if in the people of ?ecJf

God there were some folks that fell to bribing, then what

was there among the heathen ? Absolon, David's son, was Absoion was

v • a by-walker.

a by-walker, and made disturbance among the people in his
father's time ; and though he were a wicked man, and a by-
walker, yet some there were in that time that were good,
and walked uprightly. I speak not this against the judge's
seat ; I speak not as though all judges were naught, and as
though I did not hold with the judges, magistrates, and
officers, as the Anabaptists these false heretics do. But I JoSabL
judge them honourable, necessary, and God's ordinance. exe
I speak it as scripture speaketh, to give a caveat and a off

158 FOURTH SERMON PREACHED BEFORE [sERM.

warning to all magistrates, to cause them to look to their
offices. For the devil, the great magistrate, is very busy
now ; he is ever doing, he never ceaseth to go about to make

The craft of them like himself. The proverb is, Simile gaudet simili,
"Like would have like." If the judge be good and up
right, he will assay to deceive him, either by the subtle
suggestion of crafty lawyers, or else by false witness, and
subtle uttering of a wrong matter. He goeth about as much
as he can to corrupt the men of law, to make them fall to
bribery, to lay burdens on poor men's backs, and to make
them fall to perjury, and to bring into the place of judgment
all corruption, iniquity, and impiety.

I have spoken thus much, to occasion all judges and
magistrates to look to their offices. They had need to look

A strafe about them. This gear moved St Chrysostom1 to speak

saying of A

Chrysostom. this sentence : Mir or si ahquis rcctorum potest salvan :
"I marvel," said this doctor, "if any of these rulers or
great magistrates can be saved." He spake it not for
the impossibility of the thing, (God forbid that all the
magistrates and judges should be condemned!) but for the
difficulty.

Oh that a man might have the contemplation of hell ;
that the devil would allow a man to look into hell, to see the
state of it, as he shewed all the world when he tempted

Matt. iv. Christ in the wilderness! Commonstrat illi omnia refjna
mundi, "He shewed him all the kingdoms of the world,"
and all their jollity, and told him that he would give him all,
if he would kneel down and worship him. He lied like a
false harlot : he could not give them, he was not able to give
so much as a goose wing, for they were none of his to give.
The other that ho promised them unto, had more right to
them than he. But I say, if one were admitted to view hell

The place of thus, and behold it thoroughly, the devil would say, "On

unpreaching . , i i • -, ,, T \i • i

prelates and yonder side are punished unpreaching prelates: 1 think a

judges. man should see as far as a kenning*, and see nothing but

unpreaching prelates. He might look as far as Calais, I

warrant you. And then if he would go on the other side,

and shew where that bribing judges were, I think he should

[* See above, p. 98.]

[2 A distance as far as the eye can distinguish.]

X.] KING EDWARD THE SIXTH. 159

see so many, that there were scant room for any other.
Our Lord God amend it3!

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

Esay the prophet saith also, Mendacio protecti sumus ;
" We are defended with lies ; we have put our trust in lies."
And in another place he saith, Ambulabo in pravitate cordis
mei ; " I will walk in the wickedness of my heart." He
uttereth what lieth in his heart, not known to himself,
but to God. It was not for nought that Jeremy describcth Jeremy xvn

, . , . , . , „ describeth

man s heart in his colours : Pravum cor homims et inscruta- ^ heart

bile ; " The heart of man is naughty, a crooked and frow-

ard piece of work." Let every man humble himself, and

acknowledge his fault, and do as St Paul did. When the

people to whom he had preached had said many things in

his commendation, yet he durst not justify himself : Paul raui would

IT • i fl . . .,, . not justify

would not praise himself, to his own justification ; and there- himself.
fore, when they had spoken those things by him, " I pass
not at all," saith he, "what ye say by me, I will not stand
to your report." And yet he was not so froward, that
when he heard the truth reported of him, he would say
it to be false; but he said, "I will neither stand to your
report, though it be good and just, neither yet I will say
that it is untrue." He was bonus pastor, a good shepherd :
he was one of them qui bene prcesunt, that discharged
his cure; and yet he thought that there might be a far
ther thing in himself than he saw in himself ; and therefore
he said, " The Lord shall judge me : I will stand only to
the judgment of the Lord." For look, whom he judges

P Our Lord amend it, 1549, 1562.]

160

FOURTH SERMON PREACHED BEFORE

[SERM.

The truth
gets hatred.

Donatists.

to be good, he is sure ; he is safe ; he is cock-sure. I spake
of this gear the last day, and of some I had little thank
for my labour. I smelled some folks that were grieved
^.^ me ^ .^ Because j Spake against temerarious judg
ment. " What hath he to do with judgment ?" say they.
I went about to keep you from arrogant judgment. [Well ;
I could have said more than I did, and I can say much
more now. For why ? I know more of my lord-admiral's
death since that time, than I did know before. " Oh,"
say they, "the man died very boldly; he would not have
done so, had he not been in a just quarrel1."] This is
no good argument, my friends : A man seemeth not to fear
death, therefore his cause is good. This is a deceivable
argument : He went to his death boldly, ergo, he standeth

Anabaptists, in a just quarrel. The Anabaptists that were burnt here
in divers towns in England (as I heard of credible men, I
saw them not myself,) went to their death even intrepide,
as ye will say, without any fear in the world, cheerfully.
Well, let them go. There was in the old doctors' times
another kind of poisoned heretics, that were called Dona
tists2 ; and these heretics went to their execution, as though
they should have gone to some jolly recreation or banquet,
to some belly-cheer, or to a play. And will ye argue
then, He gocth to his death boldly or cheerfully, ergo, he
clieth in a just cause? Nay, that sequel followeth no
more than this : A man seems to be afraid of death, ergo,
he dieth evil. And yet our Saviour Christ was afraid of
death himself.

I warn you therefore, and charge you not to judge them

in authority, that be in authority, but to pray for them. It becometh us
not to judge great magistrates, nor to condemn their doings,
unless their deeds be openly and apparently wicked. Charity

charity j udg- requireth the same: for charity iudffeth no man, but well of

eth well of

everybody. And thus we may try whether we have charity
or no ; and if we have not charity, we are not God's

[l Inserted from the edition of 1549.]

[2 A sect which arose during the fourth century out of a dispute
respecting the election and consecration of a bishop to the see
of Carthage. The Donatists regarded their sect as being the only
true Church, and taught and acted accordingly. Mosheim, Institutes
of Eccl. History, Vol. i. pp. 376, &c. edited by Soames.]

Judge not
such as are

all men.

X.] KING EDWARD THE SIXTH. 161

disciples, for they are known by that badge. He that
is his disciple, hath the work of charity in his breast. It
is a worthy saying of a clerk3, Caritas si est operatur ;
si non operatur, non est : "If there be charity, it worketh
omnia credere, omnia sperare, to believe all things, to hope
all ;" to say the best of the magistrates, and not to stand to
the defending of a wicked matter.

I will go further with you now. 4[If I should have said M.
all that I knew, your ears would have irked to have heard S kn°waoon-

little papers
S which the
Lord Aclini-

it, and now God hath brought more to light. And as
touching the kind of his death, whether he be saved or no, **
I refer that to God only. What God can do, I can tell.
I will not deny, but that he may in the twinkling of an eye
save a man, and turn his heart. What he did, I cannot tell.
And when a man hath two strokes with an axe, who can
tell but that between two strokes he doth repent ? It is
very hard to judge. Well, I will not go so nigh to work ;
but this I will say, if they ask me what I think of his death,
that he died very dangerously, irksomely, horribly5. The
man being in the Tower wrote certain papers which I saw The twr
myself. There were two little ones, one to my lady Mary'
grace, and another to my lady Elizabeth's grace, tending rai wrote in
to this end, that they should conspire against my lord
Protector's grace : surely, so seditiously as could be. Now
what a kind of death was this, that when he was ready to

[3 Gregory 1st. Nunquam est Dei amor otiosus. Operatur ete-
nim magna si est : si vero operari renuit, amor non est. Homil. xxx.
in Evangel. Opera, Tom. n. col. 410, Paris. 1586.]

[4 Inserted from the edition of 1549.]

[5 " j)r Lingard has animadverted in strong terms upon LATIMER for
having not only arraigned the life, but the death of the Lord Admiral;
and yet no one who has read the depositions in Haynes, or who has
even examined the same evidence as it is abridged in the general
historians of the times, will deny that the life of Lord Seymour of
Sudley was that of a fierce, ambitious, proud and revengeful man:
and if the story told by Latimer be true, — that his last hours were
employed in a device to sow jealousies between the princesses Mary
and Elizabeth, and the Protector, that he wrote letters for that pur
pose, which letters Latimer saw, — it proves that he laid his head upon
the block in the same violent, unforgiving, and vindictive spirit in
which he lived. Was it too much to call such a death dangerous,
irksome, horrible? I think not." Tytler, England under the reigns
of Edw. VI. and Mary, Vol. i. p. 152.]

[LATIMER.]

162 FOURTH SERMON PREACHED BEFORE

lay his head upon the block, he turns me to the Lieutenant's

The words he servant, and saith, "Bid my servant speed the thing that

Lieutenants he wots of ?" Well, the word was overheard. His servant

confessed these two papers, and they were found in a shoo

of his : they were sewed between the soles of a velvet shoe.

He made his ink so craftily and with such workmanship, as

the like hath not been seen. I was prisoner in the Tower

myself, and I could never invent to make ink so. It is a

wonder to hear of his subtilty. He made his pen of the

The pen of aglet of a point, that he plucked from his hose, 'and thus

a pomtet ° wrote these letters so seditiously, as ye have heard, enforcing

many matters against my lord Protector's grace, and so

forth. God had left him to himself, he had clean forsaken

him. What would he have done, if he had lived still, that

went about this gear, when he laid his head on the block,

at the end of his life ? Charity, they say, worketh but godly,

and not after this sort. Well ; he is gone, he knoweth his

fate by this, he is either in joy or in pain. There is but two

There are but states, if we be once gone. There is no change. This is

thertBteof the speech of the scripture: Ubicunque lignum ceciderit, ibi

salvation and y

m"*» s^ve ™ austrumi s^ve m oguilonem : "Wheresoever the
tree falleth, either into the south, or into the north, there it
shall rest." By the falling of the tree is signified the death of
man : if he fall into the south, he shall be saved ; for the
south is hot, and betokeneth charity or salvation : if ho
fall in the north, in the cold of infidelity, he shall be damned.
There are but two states, the state of salvation and the state
of damnation. There is no repentance after this life, but if
he die in the state of damnation, he shall rise in the same :
yea, though he have a whole monkery to sing for him, he
shall have his final sentence when he dieth. And that ser-
Theser%'ant vant of his that confessed and uttered this gear was an

which uttered ... .

the secrete of honest man. He did honestly in it. God put it in his

mended0of" near*- And as for the other, whether he be saved, or no, I

M. Latimer. ieave ft to God. But surely he was a wicked man : the

realm is well rid of him : it hath a treasure that he is gone.

He knoweth his fare by this. A terrible example, surely,

and to be noted of ever man. Now before he should die,

sav> ^ie ^& commendations to the king, and spake
many words of his majesty. All is, ' The King, the King.'
hs baetfh re Yea> bona verba. These were fair words, « The Kin^, the

X.] KING EDWARD THE SIXTH. ] 63

King.'] I was travailed in the Tower myself, (with the king's
commandment and the council,) and there was Sir Robert sir Robert
Constable, the lord Hussey, the lord Darcy1 : and thegpord6'
lord Darcy was telling me of the faithful service that he lord Hussey.
had done the king's majesty that dead is. " And I had seen
my sovereign lord in the field," said he, " and I had seen his
grace come against us, I would have lighted from my horse,
and taken my sword by the point, and yielded it into his
grace's hands." " Marry," quoth I, " but in the mean season
ye played not the part of a faithful subject, in holding with
the people in a commotion and a disturbance." It hath been
the cast of all traitors to pretend nothing against the king's
person ; they never pretend the matter to the king, but to
other. Subjects may not resist any magistrates, nor ought
to do nothing contrary to the king's laws; and therefore
these words, " The King," and so forth, are of small effect.

1 heard once a tale of a thing that was done at Oxford Execution at

Oxford.

twenty years ago, and the like hath been since in this realm,
as I was informed of credible persons, and some of them that
saw it be alive yet. There was a priest that was robbed of
a great sum of money, and there were two or three attached
for the same robbery; and, to be brief, were condemned, and
brought to the place of execution. The first man, when he
was upon the ladder, denied the matter utterly, and took his
death upon it, that he never consented to the robbery of the
priest, nor never knew of it. When he was dead, the second
fellow cometh, and maketh his protestation, and acknowledged
the fault ; saying, that among other grievous offences that
he had done, he was accessary to this robbery : and, saith
he, "I had my part of it, I cry God mercy : so had this
fellow that died before me his part." Now who can judge
whether this fellow died well or no ? Who can judge a man's Judge not
heart ? The one denied the matter, and the other confessed
it : there is no judging of such matters.

2 [I have heard much wickedness of this man, and I

[l The persons with whom the preacher states that he " was tra
vailed," or employed to confer, were sent to the Tower in 1537 for
attempting a fresh rebellion, and were all executed in the course of
the same year. Carte, Hist, of Engl. in. p. 142.]

[2 Inserted from the editions 1549, 1562. The Lord Admiral is
the person alluded to.]

11—2

164

FOURTH SERMON PREACHED BEFORE

[SERM.

Divers
executions.

thought oft, Jesu, what will worth, what will be the end of
this man?] When I was with the bishop of Chichester1 in
ward, (I was not so with him but my friends might come to
me, and talk with me,) I was desirous to hear of execution
done, as there was every week some, in one place of the city
or other ; for there was three weeks' sessions at Newgate,
and fortnight sessions at the Marshalsea, and so forth : I was
desirous, I say, to hear of execution, because I looked that
my part should have been therein. I looked every day
A desperate to be called to it myself. Among all other, I heard of a

harlot. J

wanton woman, a naughty liver. A whore, a vain body, was
led from Newgate to the place of execution for a certain
robbery that she had committed, and she had a wicked com-
munication by the way. Here I will take occasion to move

motion to -i

condemned ^our gracc> ™&t such men as shall be put to death may
persons. ^yg lcarne(j mcn to give them instruction and exhortation.
For the reverence of God, when they be put to execution,
let them have instructors ; for many of them are cast away
for lack of instruction, and die miserably for lack of good
preaching. This woman, I say, as she went by the way,
had wanton and foolish talk, as this: "that if good fellows had
kept touch2 with her, she had not been at this time in that
case." 3[And amongst all other talk she said that such an
one (and named this man) had first misled her4: and, hearing
this of him at that time, I looked ever what would be his
end, what would become of him. He was a man the farthest
from the fear of God that ever I knew or heard of in Eng
land. First, he was the author of all this woman's whoredom ;
for if he had not led her wrong4, she might have been married
and become an honest woman, whereas now being naught
with him, she fell afterwards by that occasion to other : and
they that were naught with her fell to robbery, and she fol
lowed ; and thus was he the author of all this. This gear

[i Dr Sampson. By a letter from Sir R. Sadler to the earl of
Essex it appears, that Latimer was still "with the bishop of Chichester
in ward" at the time when that prelate was committed to the Tower
"for relieving certain traitorous persons." State Papers, Hen. VIII.
Vol. i. p. 627.]

[2 Stood to their word.]

[3 Inserted from the edition of 1549.]

[4 Varied from the original.]

X.] KING EDWARD THE SIXTH. 165

•' &tf!

came by sequel. Peradventure this may seem to be a light
matter, but surely it is a great matter ; and he by unrepent-
ance fell from evil to worse, and from worse to worst of afl*"
till at the length he was made a spectacle to all the world.
I have heard say he was of the opinion that he believed
not the immortality of the soul ; that he was not right in
this matter : and it might well appear by the taking of
his death. But ye will say, " What ! ye slander ; ye break
charity." Nay, it is charity that I do. We can have no
better use of him now than to warn other to beware of
him.] Christ saith, Memores estote uxoris Loth ; " Remem
ber Loth's wife." She was a woman that would not be con
tent with her good state, but wrestled with God's calling,
and she was for that cause turned into a salt stone ; and
therefore the scripture doth name her as an example for us
to take heed by. Ye shall see also in the second chapter, [2 ret. «.]
how that God Almighty spared not a number of his angels,
which had sinned against him, to make them examples to us
to beware by. He drowned the whole world in the time of
Noah, and destroyed for sin the cities of Sodom and Go-
mor. And why ? Fecit eos exemplum Us qui impii forent
acturi ; "He made them an example to them that would
do wickedly in time to come." If God would not spare
them, think ye he will favour us ?

I will go on a word or two in the application of the
parable, and then I will make an end. To what end and
to what purpose brought Christ this parable of the wicked
judge? The end is, that we should be continually in prayer, inaiiour

V» ' • -1-1 ITT L troubles and

1 raver is never interrupted but by wickedness. We must adversities we

• . must resort

therefore walk orderly, uprightly, calling upon God in all Jf J
our troubles and adversities; and for this purpose there is
not a more comfortable lesson in all the scripture, than here
now in the lapping up of the matter. Therefore I will open
it unto you. You miserable people, if there be any here
amongst you, that are oppressed with great men, and can
get no help, I speak for your comfort ; I will open unto you
whither ye shall resort, when ye be in any distress. His
good-will is ready, always at hand, whensoever we shall call
for it ; and therefore he calls us to himself. We shall not
doubt if we come to him. Mark what he saith, to cause us

166

FOURTH SERMON PREACHED BEFORE

[SEIIM.

God will for
his promise
hear our
prayers and
grant our
petition, if
we ask in
faith.

God willcth
us to call
upon him.

that we believe1 that our prayers shall be heard: et Dens non
faciet vindictam ? He reasons after this fashion : " Will not
God," saith he, " revenge his elect, and hear them;" seeing the
wicked judge heard the widow ? He seemeth to go plainly
to work : he willeth us to pray to God, and to none but to
God. We have a manner of reasoning in the schools, and it
is called, a minore ad majus, " from the less to the more,"
and that may be used here. The judge was a tyrant, a
wicked man. God is a patron, a defender, father unto us.
If the judge then, being a tyrant, would hear the poor widow,
much more God will hear us in all distresses: he being a
father unto us, he will hear us, sooner than the other, being
no father, having no fatherly affection. Moreover, God is
naturally merciful. The judge was cruel, and yet he helped
the widow ; much more then will God help us at our need.
He saith by the oppressed, Cum ipso sum in tribulatione,
" I am with him in his trouble :" his tribulation is mine ; I
am touched with his trouble. If the judge then, being a
cruel man, heard the widow ; much more God will help us,
being touched with our affliction.

Furthermore, this judge gave the widow no command
ment to come to him : we have a commandment to resort to
God ; for he saith, Invoca me in die tribulationis, " Call
upon me in the day of thy tribulations :" which is as well
a commandment as, Non furaberis, " Thou shalt not steal."
He that spake the one spake the other ; and whatsoever he
be that is in trouble, and calleth not upon God, breaketh his
commandment. Take heed therefore : the judge did not pro
mise the widow- help ; God promiseth us help, and will he
not perform it? He will, he will. The judge, I say, did
not promise the widow help ; God will give us both hearing
and helping. He hath promised it us with a double oath :
Amen, Amen, saith he, "Verily, verily," (he doubles it,)
Qucecunque petieritis, #c., " Whatsoever ye shall ask in my
name, ye shall have it." And though he put off some sinner
for a time, and suffer him to bite on the bridle to prove him,
(for there be many beginners, but few continuers in prayer,)
yet we may not think that he hath forgotten us, and will not
help us: Veniens veniet, non tardabit, "When the help is
t1 Cause us believe, 1562, 1571.]

X.] KING EDWARD THE SIXTH. 167

most needful, then he will come, and not tarry." He know-
eth when it shall be best for us to have help : though he
tarry, he will come at the last.

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

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

This is not the missal sacrifice, the popish sacrifice, to
stand at the altar, and offer up Christ again. Out upon it
that ever it was used ! I will not say nay, but that ye shall
find in the old doctors this word sacrificium; but there is
one general solution for all the doctors that St Augustine one solution
sheweth us : " The sign of a thing hath oftentimes the
name of the thing that it signifieth2." As the supper of the
Lord is the sacrament of another thing, it is a commemora
tion of his death, which suffered once for ub; and because
it is a sign of Christ's offering up, therefore he bears3 the
name thereof. And this sacrifice a woman can offer as well
as a man; yea, a poor woman in the belfry hath as good
authority to offer up this sacrifice, as hath the bishop in his

[2 Solet autem res quee significat, ejus rei nomine quam significat
mmcupari ; sicut scriptum est, Septem spicse septem anni sunt, &c.
Qusest. in Levit. Ivii. Oper. Tom. in. p. 1. col. 385. Edit. Bened.
Antverp. 1700.]

[3 it bears, 1549.]

168 FOURTH SERMON PREACHED BEFORE [SERM.

pontificalibus, with his mitre on his head, his rings on his
fingers, and sandals on his feet. And whosoever cometh
asking the Father remedy in his necessity for Christ's sake,
he offereth up as acceptable a sacrifice as any bishop can do.
StLpthPT ^nd so> *° make an end : this must be done with a

constant faith and a sure confidence in Christ. Faith, faith,
faith ; we are undone for lack of faith. Christ nameth faith
here, faith is all together: "When the Son of man shall
come, shall he find faith on the earth ?" Why speakcth he
so much of faith? Because it is hard to find a true faith.
He speaketh not of a political faith, a faith set up for a
time ; but a constant, a permanent, a durable faith, as durable
as God's word.

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

This Faith is a great state, a lady, a duchess, a great
woman ; and she hath ever a great company and train about
her, as a noble estate ought to have. First, she hath a
gentleman-usher that goeth before her, and where he is not
there is not lady Faith. This gentleman-usher is called
lady Faith. Agnitio peccatorum, knowledge of sin ; when we enter into
our heart, and acknowledge our faults, and stand not about
to defend them. He is none of these winkers ; he kicks not
when he hears his fault. Now, as the gentleman-usher goeth
before her, so she hath a train that cometh behind her ; and
yet, though they come behind, they be all of Faith's com
pany, they are all with her : as Christ, when he counter
feited a state going to Jerusalem, some went before him, and
some after, yet all were of his company. So all these wait
upon Faith, she hath a great train after her, besides her
gentleman-usher, her whole household; and those be the
works of our vocation, when every man considered what
vocation he is in, what calling he is in, and doth the works
of the same ; as, to be good to liis neighbour, to obey God,

X.] KING EDWARD THE SIXTH. 169

&c. This is the train that followeth lady Faith : as for an
example ; a faithful judge hath first an heavy reckoning of
his fault, repenting himself of his wickedness, and then for-
saketh his iniquity, his impiety, feareth no man, walks up
right ; and he that doth not thus hath not lady Faith, but
rather a boldness of sin and abusing of Christ's passion.
Lady Faith is never without her gentleman-usher, nor with
out her train : she is no anchoress1, she dwells not alone, she Lady Faith

• . -, . , _ is no an-

is never a private woman, she is never alone. And yet chores*.
many there be that boast themselves that they have faith,
and that when Christ shall come they shall do well enough.
Nay, nay, those that be faithful shall be so few, that Christ
shall scarce see them. " Many there be that runneth," saith
St Paul, " but there is but one that receiveth the reward." It
shall be with the multitude, when Christ shall come, as it
was in the time of Noe, and as it was in the time of Lot.
In the time of Noe, " they were eating and drinking, build
ing and planting, and suddenly the water came upon them,
and drowned them." In the time of Lot also, " they were
eating and drinking, &c., and suddenly the fire came upon
them, and devoured them." And now we are eating and
drinking : there was never such building then as is now,
planting, nor marrying. And thus it shall be, even when
Christ shall come at judgment.

Is eating, and drinking, and marrying, reproved in scrip- what eating
ture ? Is it not ? Nay, he reproveth not all kind of eating ^aliowe^m
and drinking, he must be otherwise understandcd. If the SSSno?"1
scripture be not truly expounded, what is more erroneous ?
And though there be complainings of some eating and drink
ing in the scripture, yet he speaketh not as though all were
naught. They may be well ordered, they arc God's allow
ance : but to eat and drink as they did in Noe's time, and
as they did in Loth's time, this eating, and drinking, and
marrying, is spoken against. To eat and drink in the forget-
fulness of God's commandment, voluptuously, in excess and
gluttony, this kind of eating and drinking is naught ; when
it is not done moderately, soberly, and with all circumspec
tion. And likewise to marry for fleshly lust, and for their
own phantasy. There was never such marrying in England
as is now. I hear tell of stealing of wards to marry their

[l A female hermit.]

170

FOURTH SERMON,

&C.

[SERM. X.]

Stealing of
wards for
land's sake.

Marriages,
some are
godly and
some are
ungodly.

He is blessed
that heareth
and kecpeth
God's word.

children to. This is a strange kind of stealing : but it is not
the wards, it is the lands that they steal. And some there
be that knit up marriages together, not for any love or
godliness in the parties, but to get friendship, and make them
strong in the realm, to increase then- possessions, and to join
land to land. And other there be that inveigle men's
daughters, in the contempt of their fathers, and go about to
marry them without their consent1: this marrying is ungodly.
And many parents constrain their sons and daughters to
marry where they love not, and some are beaten and corn-
pulsed2. And they that marry thus, marry in a forgetfulness
and obliviousness of God's commandments. But as in the
time of Noe suddenly a clap fell in their bosoms; so it
shall be with us at the latter day, when Christ shall come.
We have as little conscience as may be ; and when he shall
come, he shall lack lady Faith. Well is them that shall be
of that little flock, that shall be set on the right hand, &c.

I have troubled you long, partly being out of my matter,
partly being in ; but now I will make an end. I began with
this text, Qucecunque scripta sunt, &c. ; so I will end now
for mine own case, as an old truant, with this sentence,
Beati qui audiunt verbum Dei, &c., " Blessed are they that
hear the word of God, and keep it." I told you in the
beginning of this parable of bene : Nil melius quam Icetari
et facere. If I had ceased there, all had been well, quoth
the merry monk. So, " Blessed are they that hear the word
of God ;" but what followeth ? " and keep it." Our blessed
ness cometh of the keeping. It hangs all on the end of the
tale, in crediting and assenting to the word, and following of
it. And thus we shall begin our blessedness here, and at
length3 we shall come to the blessing that never shall have
end ; which God grant both you and me. Amen.

[! An act had to be passed in the next reign (4 and 5 Phil, and
Mar. c. 9,) for the correction of this "great, familiar, and common
mischief."]

[2 See Becon, A New Catechism, &c., p. 372, Parker Soc. Edit.]

[3 at the length, 1549, 1562.]

THE FIFTH SERMON PREACHED BEFORE KING EDWARD,
APRIL 5, [1549.]

ROMANS XV. [4.]

QufBcunque scripta sunt, ad nostram doctrinam scripta sunt.
All things that are written, they are written to be our doctrine.

WHAT doctrine is written for us in the parable of the
judge and the widow, I have opened it to you, most honour
able audience. Something as concerning the judge, I would
wish and pray that it might be a little better kept in memory,
that in the seat of justice no more iniquity and unrighteous
ness might reign. Better a little well kept, than a great
deal forgotten. I would the judges would take forth their judges are
lesson, that there might be no more iniquity used, nor bribe- toaSd™ '
taking ; for if there shall be bribing, they know the peril to use no
of it, they know what shall follow. I would also they should
take an example of this judge, that did say, not that that he
thought himself, but our Saviour Christ puts him to say that
thing that was hid unto himself. Wherefore I would ye
should keep in memory, how unsearchable a man's heart is.
I would ye should remember the fall of the angels, and be
ware thereby ; the fall of the old world, and beware thereby ;
the fall of Sodome and Gomora, and beware thereby ; the
fall of Loth's wife, and beware thereby; 4[the fall of the
man that suffered of late, and beware thereby.]

I would not that miserable folk should forget the argu- The argu
ment of the wicked judge, to induce them to prayer ; which 3Sw§ judge

. , . -J* , . , . should induce

argument is this : It the judge, being a tyrant, a cruel man, ustopray.
a wicked man, which did not call her to him, made her no
promise, nor in hearing nor helping of her cause, yet in the
end of the matter, for the importunity's sake, did help her ;
much more Almighty God, which is a father, who beareth a
fatherly affection, as the father doth to the child, and is
naturally merciful, and callcth us to him, with his promise
that he will hear them that call upon him, that be in distress,
and burdened with adversity. Remember this. You know
[4 Inserted from 1549.]

172

FIFTH SERMON PREACHED BEFORE

[sERM.

What may
be wrought
by prayer.

What

Our prayer
please "
for Cl
sake.

Faith is an.

Conjectures
of the end of
the world.

AS much
used in our

where to have your remedy. You by your prayer can work
great efficacy, and your prayer with tears is an instrument
of great efficacy : it can bring many things to pass.

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

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

This little rehearsal I have made of the things I spake
in my last sermon. I will now for this day return to my
question, and dissolve it, whether God's people may be
governed by a governor that bcareth the name of a king, or

XI.] KING EDWARD THE SIXTH. 173

no ? The Jews had a law, that when they should have a whether
king, they should have him according to the election of God :
he would not leave the election of a king to their own brains.
There be some busy brains, wanton wits, that say, the name
of a king is an odious name; and wrest this text of the scrip
ture, where God seemeth to be angry and displeased with
the Israelites for asking a king; expounding it very evil and
odiously : as who would say, a king were an odious thing, i Sam. \\\\,
I coming riding in my way, and calling to remembrance
wherefore I was sent, that I must preach, and preach before
the king's majesty, I thought it meet to frame my preaching
according to a king. Musing of this, I remembered of myself pur preach-
a book that came from cardinal Pole1, master Pole, the kind's according to

O the persons

traitor, which he sent to the king's majesty. I never re-
member that man, methink, but I remember him with a
heavy heart : a witty man, a learned man, a man of a noble
house ; so in favour, that if he had tarried in the realm, and
would have conformed himself to the king's proceedings, I
heard say, and I believe it verily, that he had been bishop of
York at this day. To be bidden by2, he would have done
much good in that part of the realm; for those quarters have
always had great need of a learned man and a preaching
prelate. A thing to be much lamented, that such a man
should take such a way. I hear say, he readeth much S.
Hierome's works, and is well seen in them ; but I would he
would follow St Hierome, where he expoundeth this place of
scripture3, " Exite de ilia, populus meus :" Almighty God

[! The book alluded to was entitled, Pro Ecclesiasticce Unitatis De-
fensione: the object of it was to exalt the Papacy and priesthood
above all the sovereigns of the earth. An account of this book is
given by Strype, Mem. of Cranmer, Append. No. 1 ; and a " Synopsis"
of it by Sharon Turner in his History of the reign of Henry VIII.
Bishop Pilkington (Works, p. 497) says that the cardinal's " conscience
accusing him to have done amiss, he burned all the books he could
come by :" but it was republished in the reign of Edward VI. The
history of " master Pole," is sufficiently well known.]

[2 To be a bidden by, 1549, 1562.]

[3 The preacher seems to refer to the letter addressed by St
Jerome to Algasia and to that written to Marcella, in the names of
Paula and Eustochium. Opera, Tom. iv. par. 1. col. 209 : par. 2. col.
551. Edit. Bened. Paris. 170G. The Benedictine editors, however,
do not consider the last-mentioned letter to be the composition of
St Jerome.]

174 FIFTH SERMON PREACHED BEFORE [sERM.

saith, " Get you from it, get you from Rome ;" he calleth it
Rome in the purple whore of Babylon. It had been more commendable
to go from it, than to come to it. What his sayings be in
his book, I do not well remember; it is in the farthest end of
my memory. He declareth himself in it to have a corrupt
judgment. I have but a glimmering of it, yet in general I
remember the scope of it. He goeth about to dissuade the
king from his supremacy. In his persuasions he is very
homely, very quick, and sharp with the king, as these car
dinals will take well upon them. He saith1, that a king is
an odious word, and toucheth the place how God was of
fended with the Israelites for calling for a king. Very
lightly he secmcth to set forth the title of a king; as
though he should mean : What is a king ? What should a
king take upon him to redress matters of religion ? It per-
taineth to our holy father of Rome. A king is a name and
a title rather suffered of God as an evil thing, than allowed
as a good thing. Calling this to remembrance, it was an
occasion that I spake altogether before. Now I will answer
to this. For the answer I must somewhat rip the eighth
chapter of the first book of the Kings. And that I may
have grace, &c.

To come to the opening of this matter, I must begin at
the beginning of the chapter2; that the unlearned, although I
am sure here be a great many well learned, may the better
come to the understanding of the matter : Factum est cum
senuisset Samuel, fecit filios suos judices populo, " It came
to pass when Samuel was stricken in age, he made his sons
judges over Israel." Of Samuel I might fetch a process afar
off, of the story of Elcana, who was his father, and who was
his mother. Elcana, his father, had two wives, Anna and
Phenenna, and did not put them away as men do now-a-days.
There was debate between these two wives. Phenenna, in
the doing of sacrifice, embraided Anna because she was bar
ren and not fruitful. I might take here occasion to entreat
of the duty between man and wife, which is a holy religion,
but not religiously kept. But I will not enter into that mat
ter at this time. Well, in process of time God made Anna

t1 Pro Ecclesiastics Unit. Defens. Lib. n. fol. 24, &c. Argent.
1555.]

[2 I must begin at the chapter, the old editions after 1549.]

XI.] KING EDWARD THE SIXTH.

fruitful through her devout prayer : she brought forth Samuel. Hannah the

11 i J- J» n J J ±1 !_• i • f 'mother of

who by the ordinance ot (jod was made the high priest : fa- samuei.
ther Samuel, a good man, a singular example, and singular
pattern, a man alone, few such men as father Samuel was.
To be short, he was now come to age, he was an old man, samuei bein
an impotent man, not able to go from place to place to minis- §;ahj™^
ter justice; he elected and chose two suffragans, two coad
jutors, two co-helpers. I mean not hallowers of bells, nor
christeners of bells; that is a popish suffraganship3. He made
them to help him to discharge his office : he chose his two
sons rather than other, because he knew them to be well
brought up in virtue and learning. It was not for any carnal
affection; he cared not for his renown or revenues, but he
appointed them for the ease of the people, the one for to
supply his place in Bethsabe, and the other in Bethlem ;
as we have now in England, for the wealth of the realm,
we have two lords presidents4. Surely it is well done, and
a goodly order : I would there were a third in another place.
For the ease of his people, good father Samuel, and to dis
charge his office in places where he could not come himself,

[3 " They (the bishops) reserved unto themselves also the christen-
yng of belles, and conjuring or hallowyng of churches and church-
yardes, and of altares... which confirmation, and the other conjurations
also, they have now committed to their suffragans." Tyndall, Works,
p. 152. See also Brand, Observation on Popular Antiquities, edited
by Ellis, ii. pp. 132, &c. Of the important statute, 26 Hen. VIII. c. 14,
which authorised every archbishop and bishop within the dominions
of the sovereign of England, "being disposed to have a suffragan,"
to nominate two fit persons for that office, of whom the crown was to
select one for consecration, our prelates availed themselves until the
troubles which ended in the Commonwealth. Charles II. on his re
storation promised to " appoint such a number of suffragan bishops in
every diocese as should be sufficient for the due performance of their
work." This promise does not seem to have been fulfilled : the statute
of Henry VIII. is, however, still unrepealed, and the canons of 1603
assume it to be in full operation.]

[4 One of Wales, and one of the North. King Henry VIII. was
desirous of establishing a lord president and council in the " western
parts" of England also, "pretending it to be for their ease to receive
justice at their own doors ;" but the people opposed it, preferring to
live under the direct government of the crown and the common law.
Lords Lieutenants, however, seem about this time to have been intro
duced into counties, as standing representatives of the crown. Coke,
4 Inst. 246. Blackstone, i. 412.]

176 FIFTH SERMON PREACHED BEFORE [sERM.

he set his two sons in office with him as his suffragans and
oid bishops as his coadjutors. Here I might take occasion to treat, what
gSpreach- old and impotent bishops should do, what old preachers should
them.hel do, when they come to impotency, to join with them preach
ers, (preachers, not bell-hallowers,) and to depart part of their
living with them. I might have dilated this matter at large ;
but I am honestly prevented of this common-place, and I am
very glad of it : it was very well handled the last Sunday.
They that will not for the office sake receive other, regard
more the fleece than the flock. Father Samuel regarded not
his revenues. Our Lord give them grace to be affected as
he was, and to follow him, &c. !

Though I say that I would wish more lords presidents,

I mean not, that I would have prelates lords presidents ; nor

nishops that lords bishops should be lords presidents. As touching

be font"" ° that. I said my mind and conscience the last year. And al-

president. . . . i_ i j v.

though it is said, prcesunt, it is not meant that they should be
lords presidents. The office of a presidentship is a civil office,
and it cannot be that one man shall discharge both well.

It followcth in the text, Non ambulaverunt filii cjus

in viis ejus, " Ilis sons walked not in his ways." Here is the

matter, here ye see the goodness of Samuel, how when he

was not able to take the pains himself, for their own ease,

he appointed them judges near unto them, as it were in the

The worm is further p«arte of his realm, to have justice rightly ministered.

lieoeufui!1 But what followed? Though Samuel were good, and liis

children well brought up, look what the world can do!

Ah, crafty world! whom shall not this world corrupt and

deceive at one time or other? Samuel thought his sons

should have proved well, but yet Samuel's sons walked not

in their father's way. Why? What then? Is the son

always bound to walk in the father's way? No, ye must

Every son is not take it for a general rule. All sons are not to be blamed

waikin histo for not walking in their father's ways. Ezekias did not fol-

sKin^xriii! low the steps of his father Ahaz, and was well allowed in it.

Josias, the best king that ever was in Jewry, reformed his

father's ways, who walked in worldly policy. In his youth

he took away all idolatry, and purged his realm of it, and

set a good order in all his dominions, and wrestled with

2Kingsxxii. idolatry. And although his father or his grandfather Ma-

nasses (it makes no matter whether) repented in the end,

mlier
Jews.

Josbis was
slain in battle

XI.] KING EDWARD THE SIXTH. 177

he had no time to reform things, he left it to his son to be
done. Josias began, and made an alteration in his childhood; josias
he turned all upside-down, he would suffer no idolatry to ?&h!
stand. Therefore you must not take it for a general rule, reign" l°
that the son must ever walk in his father's ways. Here I
will renew that which I said before of the stiff-necked Jews,
the rebellious people, that is their title ; they never spake so
rebelliously as to say they would not receive any alteration
till their king came to age. Much less we Englishmen, if Englishmen
there be any such in England, may be ashamed. I wonder than the
with what conscience folk can hear such things, and allow it.

This Josias made a notable alteration ; and therefore take
it not for a general rule, that the son shall always walk in
his father's ways. Think not because he was slain in battle,
that God was displeased with him : for herein God shewed by Pharaoh
his goodness to him wonderfully ; who would not suffer him of Egypt, at
to see the captivity that he would bring upon the Israelites.
He would not have him to have the sight, the feeling, and
the beholding of his plague ; he suffered him to be taken
away before, and to be slain of the king of Egypt. Where
fore a just man must be glad when he is taken from misery :
Justus si morte prceoccupatus fuerit in refriyerio erit ; "If
a just man be prevented with death, it shall be to his relief:"
he must think that he is one of those whom the world is
not worthy to have. It came, of a singular goodness of God,
that he was by death delivered from the sight of that cap
tivity. Therefore take it not for a general rule, that the son
be always bound to walk in the father's ways : Nolite in
prceceptis patrum vestrorum incedere, " Walk not in the
commandments of your fathers ;" for so it is said in another
place of scripture. It is spoken to the reproach of Samuel's
sons, that they walked not in his way, for he was a good
man : a wonderful thing that these children, being so well
brought up, should so fall and be corrupt. If the devil can
prevail and hath power against them that had so godly
education, what vantage hath he at them that be brought up
in iniquity and covetousness ? It is a proverb, that Magis- Authority
tratus virum commonstrat, " Office and authority sheweth manners.
what a man is." A man knoweth not himself till he be tried. Authority
Many there be that being without office can rebuke magis- ?5I?u.whst
trates, and find fault with men that be in office and pre-

[LATIMER.]

178 FIFTH SERMON PREACHED BEFORE

eminence : after, when it cometh to their chance to come
to office themselves, then they have taken out a new lesson ;
Cum essem parvidus sapiebam ut parvulus, " When I was
a child I savoured as a child." They will do then as other
men do ; they are come to have experience, to be practition-
A maid's ers. The maid's child is ever best taught : for he that stand-
bS(1taugh7 eth upright in office, he is the fellow. Samuel would never
have thought that his sons should have been so corrupted.
It is a perilous thing, a dangerous state to be a judge. They
felt the smack of this world, a perilous thing : and therefore
Chrysostom saith, Miror si aliquis rectorum salvabitur ;
" I marvel," saith he, " that any ruler can be saved." If the
peril were well considered, men would not be so desirous as
they be. The world, the world hath many subtle sleights :
it is a crafty thing, and very deceitful, a corrupter ; and who
is it whom the world doth not corrupt and blind at one time
or other ? What was the way they walked ? Declinaverunt
post avaritiam, that is one : they stooped after gains, turned
aside after lucre. What followed ? Acceperunt munera, they
Rewards is a took rewards, gifts ; bribes I should call them, for that is

their right name. Perverterunt judicium, they turned jus
tice upside down. Either they would give wrong judgment,
or else put off and delay poor men's matters. These were
their ways, here is the devil's genealogy ; a gradation of the

scaia infcmi. devil's making : this is scala infemi, the ladder of hell.

scaia cceii. I told you before of scala coeli, the ladder of heaven ;

I would you should not forget it. The steps thereof are set
forth in the tenth to the Komans. The first is preaching,
then hearing, then believing, and last of all salvation. Scala
cceli is a preaching matter, I tell you, and not a massing
matter. God's instrument of salvation is preaching. Here
I move you, my lords, not to be greedy and outrageous in
enhancing and raising of your rents to the minishing of the

The study of office of salvation. It would pity a man's heart to hear that

decayed in that I hear of the state of Cambridge1; what it is in Oxford,

Cambridge.

t1 About this time Roger Ascham, in writing to Archbishop Cran-
mer, observed, "That the university [of Cambridge] was then in so
depressed and drooping a condition, that very few had hope of coming
thither at all, and fewer had any comfort to make long tarrying when
they were ; and that abroad it retained not so much as a shadow of its
ancient dignity." Strype, Mem. of Cranmor, Book IT. c. 0.]

XI.] KING EDWARD THE SIXTH. 179

I cannot telL There be feAv do study divinity, but so many
as of necessity must furnish the colleges ; for their livings be
so small, and victuals so dear, that they tarry not there, but
go other where to seek livings; and so they go about. Now
there be a few gentlemen, and they study a little divinity.
Alas ! what is that ? It will come to pass that we shall have
nothing but a little English divinity, that will bring the realm English
into a very barbarousness and utter decay of learning. It dn
is not that, I wis, that will keep out the supremacy of the
bishop of Rome.

Here I will make a supplication, that ye would bestow so
much to the finding of scholars of good wits, of poor men's
sons, to exercise the office of salvation, in relieving of scholars,
as ye were wont to bestow in pilgrimage-matters, in trentals,
in masses, in pardons, in purgatory-matters. Ye bestowed
that liberally, bountifully ; but this was not well spent. You
had a zeal, but not secundum scientiam, " not according to
knowledge." You may be sure, if you bestow your goods on
this wise, ye shall bestow it well, to support and uphold God's
word, wherein ye shall please God. I require no more but
that ye bestow so much godly as ye were wont to bestow
ungodly. It is a reasonable petition; for God's sake look
upon it. I say no more. There be none now but great They that
men's sons in colleges, and their fathers look not to have ha

,1 19 nr> most help.

them preachers^; so every way this office of preaching is
pinched at. I will speak no more of scala vceli. But I am
sure this is scala in/erni, the right way to hell, to be covet
ous, to take bribes, and pervert justice. If a judge should
ask me the way to hell, I would shew him this way : first,
let him be a covetous man, let his heart be poisoned with
covetousness ; then let him go a little further and take
bribes ; and last, pervert judgment. Lo, here is the mother
and the daughter, and the daughter's daughter. Avarice is
the mother, she brings forth bribe-taking, and bribe-taking
perverting of judgment. There lacks a fourth thing to make

[2 Ascham also mentions, as one of the two " hinderances to the
flourishing estate of the university," that " such as were admitted were
for the most part only the sons of rich men, and such as never in
tended to pursue their studies to that degree as to arrive at any
eminent proficiency and perfection in learning." Strype, Mem. of
Cranmer, ubi sup.]

12 2

180 FIFTH SERMON PREACHED BEFORE [sERM.

up the mess, which, (so God help me !) if 1 were judge, should
A Tyburn be hangum tuum, a Tyburn tippet to take with him, and it
KtSL were the judge of the king's bench, my lord chief judge of
England; yea, and it were my lord chancellor himself, to Ty
burn with him. There was within these thirty years a certain
widow, which suddenly was attached, had to prison, indicted,
condemned, and there were certain learned men that visited
her in the prison. Oh, I would ye would resort to prisons!
A commendable thing in a Christian realm : I would wish there
were curates for prisons, that we might say, the curate of
Newgate, the curate of the Fleet, and I would have them
A holiday waged for their labour. It is a holiday work to visit the
visiuK prisoners, for they be kept from sermons. There was that
resorted to this woman, who when she came to prison, was
all on her beads, and nothing else, a popish woman, and sa-
A widow voured not of Jesu Christ. In process she was so applied,
condSk that she tasted quam suavis est Dominus ; she had such a
committed to savour, such a sweetness and feeling, that she thought it long
to the day of execution. She was with Christ already, as
touching faith ; she had such a desire that she said with
St Paul, Cupio dissolvi et esse cum Christo, " I desire to be
rid, and to be with Christ." The word of God had so
wrought in her. When she was brought to punishment, she
desired to confess her fault : she took of her death, that she
was guiltless in that thing she suffered for, and her neigh
bours would have borne her witness in the same. She was
always an honest civil woman; her neighbours would have gone
on her purgation a great way. They would needs have her
confess. "Then," saith she, "I am not guilty. Would ye have
me make me guilty where I am not ? " Yet for all this she
was a trespasser, she had done a great offence. But before
I go forward with this, I must first tell you a tale. I heard
a good while ago a tale of one (I saw the man that told me
the tale not long ago) in this auditory. He hath travelled in
more countries than one. He told me that there was once
a pr^tor in Rome, lord mayor of Rome, a rich man, one of
the richest merchants in all the city, and suddenly he was
NO man may cast in the castle Angel1. It was heard of, and every man
bl?by<them whispered in another's ear, " What hath he done ? Hath
K«J. he killed any man?" "No." " Hath he meddled with alum,

P Castle of St Angelo.J

XI.] KING EDWARD THE SIXTH. 181

our holy father's merchandise * ?" " No." " Hath he coun
terfeited our holy father's bulls?" "No." For these were
high treasons. One rounded another in the ear, and said,
Erat dives, " He was a rich man :" a great fault. Here was
a goodly prey for that holy father. It was in pope Juliuses 3
time ; he was a great warrior. This prey would help him to
maintain his wars ; a jolly prey for our holy father. So this
woman was dives : she was a rich woman, she had her lands
by the sheriff's nose. He was a gentleman of a long nose.
Such a cup, such a cover ! She would not depart from her
own. This sheriff was a covetous man, a worldly man. The sheriffs

T . , •.,. „ , commonly

judge, at the impanelling of the quest, had his grave looks, are covetous
and charged them with this: " It was the king's matter, look £^j*T
well upon it." When it makes for their purpose, they have noses%
"The King, the King," in their mouths. Well, somewhat there
was, there was walking of angels4 between them. I would
wish that of such a judge in England now we might have the
skin hanged up. It were a goodly sign, the sign of the The sign of
judge's skin. It should be Lot's wife to all judges that sk*"U *
should follow after.

[5 By this ye may perceive it is possible for a man to A man may
answer for himself, and be arraigned at the bar, and never- Klfir, ami

yet have
wrong; and

[2 In Europe, the art of boiling alum seems to have been first and yet '
known in Italy. Several manufactories for that substance were soon
established in various parts of that country ; but pope Pius II. never
rested until he had obtained all the alum manufactories to be given
up, and the whole trade to be transferred into his own hands. He
then endeavoured, by every possible means, to prevent foreigners from
acquiring any knowledge of the art of boiling alum ; and prohibited
free-trade in that article as a sin, and under the terror of excommuni
cation. Subsequent pontiffs maintained the monopoly by the same
spiritual appliances. Beckman, History of Inventions, i. pp. 312, et
seq.]

[3 Pope Julius II. whose whole pontificate was spent amid violence
and bloodshed.]

[4 A gold coin so called, which bore on one side of it the figure of
the archangel Michael and the dragon.]

[5 The passage in brackets is inserted from the editions of 1549 and
1562. It is an attempt to vindicate the parliament which passed the
act (2 and 3 Edward VI. c. 18,) for attainting the lord admiral, with
out allowing him to be present, to object to the evidence brought
against him, or to be heard in his defence. Carte, Hist, of England,
in. p. 231.]

182 FIFTH SERMON PREACHED BEFORE [8ERM.

theless to have wrong : yea, ye shall have it in form of
law, and yet have wrong too. So it is possible, in a case,
for a man that hath in his absence attaintment, to have right
and no wrong. I will not say nay but it is a good law for
a man to answer for himself: this is reasonable, allowable,
and good. And yet such an urgent cause may be, such
a respect to a commonwealth, that a man may rightly be
condemned in his absence. There be such causes that a
man may in his absence be condemned, but not oft, except
they be such cases that the reason of the general law may
be kept. I am provoked of some to condemn this law,
but I am not able, so it be but for a time, and upon
weighty considerations ; so that it be used rarely, seldom-
ly : for avoiding disturbance in the commonwealth, such an
cpiky1 and moderation may be used in it. And nevertheless
it is very meet and requisite that a man should answer for
himself. We must consider the ground of the law : for
The reason Ratio lc(jis aniina fa/is, " The reason of the law is the
is the soui soul of the law." Why ? What is the reason and end of
the law ? It is this, that no man should be injured. A
man may in his attaintment have no more wrong done
him than if he answered for himself. Ah ! then I am not
able to say, that in no wise an arraignment may be turned
into attaintment. A man may have wrong, and that in
open judgment and in form of law, and yet allowed to
answer for himself; and even so is possible he may have
right, though he never answer for himself. I will not say
HOW we must but that the parliament-houses, both high and low, may err,
doings of the and yet they may do well, and Christian subjects must take
all things to the best, and expound their doings well, although
they cannot yield a reason for it, except their proceedings be
manifestly wicked. For though they cannot attain to see for
what purpose things be done, it is no good reason that they

[* (cirtcuteta) "Is that partc of justice called in Latino cequum
and bonum: in English there is not any one word founden therefor;
but that therby may be understand that equitee which omitteth
parte of the rigour or cxtremitce of a law that is written, or con-
formeth justice to the occasion newly happened, \vhich was not
remembred of the makers of the lawe ; applying it to the thing
whereof leaste detriment may seeme to ensue." Bibliothec. Eliota?,
sub voc. Epiicla or Epiices.]

XI.] KING EDWAUD THE SIXTH. 183

be called evil done therefore. And is this a good argument, An untrue
" He is not allowed to answer for himself in this place or ari
that place, where he will appoint; ergo, he is not allowed
to answer for himself ?" No : he might have answered the
best he could for himself before a great many, and have
had more too if he had required them : yea, and was com
manded upon his allegiance to speak for himself and to
make answer ; but he would not. Needs he would come out
to judgment, and appoint the place himself. A man that
answers for himself at the bar is not allowed his man of
law to answer for him, but he must answer himself. Yet
in the parliament, although he were not there himself, any Free liberty
friend he had had liberty to answer for him, frank and free, to speak in

* . the parha-

I know of the old manner : the tenor of the writs is this, — ment-house.
every man to speak the best he knoweth of his conscience,
for the king's majesty's honour, and the wealth of the realm.
There were in the parliament, in both houses, a great
many learned men, conscionable men, wise men. When
that man was attainted there, and they had liberty there
to say nay to his attaintment if they would ; sure I am the
most allowed it, or else it could not have gone forward.

These premises considered, I would have you to bear
such a heart as it becometh Christian subjects, I know what
men say of me well enough. I could purge myself. There
is that provokes me to speak against this law of attaintment:
they say I am not indifferent. Surely I would have it to be
done rarely, upon some great respect to the commonwealth,
for avoiding of greater tumult and peril. St Paul was al- Paul was

. . 1 allowed to

lowed to answer for himself : if Lysias the tribune had not answer for

« f > himself.

plucked him away from shewing of his matter, it had cost Acts xxi-
him his life. Where he was saved by the magistrate,
being but a private man; will ye not allow that something
be done as well for saving of the magistrate's life? It
behoves them of the parliament to look well upon the mat
ter : and I, for my part, think not but they did well ; else I
should not yield the duty of a subject. Some liken me to M. Latimer
doctor Shaw, that preached at Paul's Cross, that king Ed- doctor shaw.
ward's sons were bastards2. An easy matter for one of the

[2 The object of doctor Shaw's preaching was to invalidate the
title of the sons of Edward IV. to the crown, and so to abet the
pretensions of the usurper Richard. Carte, Hist, of England, u. p. 808.]

184 FIFTH SERMON PREACHED BEFORE [sERM.

council to do as doctor Shaw did. Methink you, being
the king's servant and his officer, should think better on
the king and his council, though I were light of belief. If
he had been a true man to his master, he would never have
spoken it. The council needs not my lie for the defence
of that that they do. I can bear it of myself. Concern
ing myself, that which I have spoken hath done some good.
You will say this : the parliament-house are wiser than I am,
you might leave them to the defence of themselves. Al
though the men of the parliament-house can defend them
selves, yet have I spoken this of a good zeal, and a good
ground, of the admiral's writing; I have not feigned nor
lied one jot, I take God to witness1. Use therefore your
judgment and languages as it becometh Christian subjects.
I will now leave the honourable council to answer for them-
""efc"*"'"- selves. He confessed one fact, he would have had the

fessen of the ^

Hemwoui(i governance of the king's majesty-. And wot you why ?

wng'brought HC sa^^ nc would not, in his minority, have him brought

wardmhis up like a ward. I am sure he hath been brought up so
godly, Avith such schoolmasters, as never king was in
England, and so hath prospered under them as never none
did. I wot not what he meant by his bringing up like a
ward, unless he would have him not to go to his book and
learn as he doth. Now wo worth him ! Yet I will not say
so neither, but I pray God amend him, or else God send

Km>{S! should him short life, that would have my sovereign not to be
brought up in learning, and would pluck liim from his book.
I advertise thee therefore, my fellow-subject, use thy tongue
better, and expound well the doings of the magistrates.

Now to the purpose ; for these things let me of my matter.
Some say preachers should not meddle with such matters;
but did not our Saviour Jesus Christ meddle with matters of
judgment, when he spake of the wicked judge, to leave ex
ample to us to follow, to do the same?] Ye see here that
^^ Covetousness is a fruitful woman, ever childing, and
ever bringmg forth her fruits. It is a true saying, Radix
omnium malorum avaritia, " Covetousness is the root of all

P of the admiral's... one jot, 1549 only— I take God to witness,
1562 only.]

[2 See the "Lord-admiral's answer, &e." in Burnet, Hist. Reform.
Records, Part II. Book i. No. 31.]

XI.] KING EDWARD TIIK SIXTH. 185

wickedness." One will say, peradventure, " You speak un
seemly and inconveniently, so to be against the officers for
taking of rewards in doing pleasures. Ye consider not the
matter to the bottom. Their offices be bought for great
sums ; now how should they receive their money again but {hereafter.
by bribing? Ye would have them undone. Some of them
gave two hundred pound, some five hundred pound, some
two thousand pound : and how shall they gather up this
money again, but by helping themselves in their office?"
And is it so, trow ye ? Are civil offices bought for money ?
Lord God, who would have thought that! Let us not be
too hasty to credit it : for then we have the old proverb,
Omnia venalia Romce, "All things are sold for money at
Rome ;" and Rome is come home to our own doors. If they
buy, they must needs sell; for it is wittily spoken3, Vender e
jure potest, enter at ille prius, " He may lawfully sell it, he
bought it before." God forfend that ever any such enormity
should be in England, that civil offices should be bought and
sold ; whereas men should have them given them for their
worthiness ! I would the king's majesty should seek through JJfiSthy
his realm for meet men, and able men, worthy to be in office, offlce.put
yea, and give them liberally for their pains ; and rather giye
them money to take the office in hand, than they to give
money for it. This buying of offices is a making of bribery ;
it is an inducing and enforcing and compelling of men to
bribery. Holy scripture qualifieth the officers, and sheweth
what manner of men they should be, and of what qualities,
viros fortes, some translations have, viros sapientes, " wise
men ;" the English translation hath it very well, " men of
activity," that have stomachs to do their office : they must
not be milksops, nor wliite-livered knights ; they must be
wise, hearty, hardy, men of a good stomach. Secondarily,
he qualifieth them with the fear of God : he saith they
must be timentes Deum, "fearing God." For if he fear
God, he shall be no briber, no perverter of judgment, faith
ful4. Thirdly, they must be chosen officers, in quibus est
veritas, " in whom is truth ;" if he say it, it shall be done.
Fourthly, qui oderunt avaritiam, "hating covetousness:" far
from it ; he will not come near it that hateth it. It is not

[3 Of pope Alexander VI.] [* but faithful, 1571, 1584.]

186

FIFTH SERMON PREACHED BEFORE

[SERM.

Selling of
offices and
selling of

all one.

The Turk
would not
suffer that
we do.

he that will give five hundred pound for an office. With
these qualities God's wisdom would have magistrates to be
qualified.

This cometh from the devil's consistory, to pay five hun
dred pound for one1 office. If they pay so much, it must
needs follow that they take bribes, that they be bribe-takers.
Such as be meet to bear office, seek them out, hire them,
give them competent and liberal fees, that they shall not need
to take any bribes. And if ye be a selling civil offices, ye
are as they which sell their benefices ; and so we shall have
omnia venalia, all things bought for money. I marvel the
ground gapes not and devours us : howbeit, we ought not
to marvel; surely it is the great lenity of God that suffers it.
0 Lord, in what case arc we ! If the great men in Turky
should use in their religion of Mahomet to sell, as our patrons
commonly sell benefices here, the office of preaching, the office
of salvation, it should be taken as an intolerable thing ; the
Turk would not suffer it in his commonwealth. Patrons be
charged to see the office done, and not to seek a lucre and
a gain by their patronship. There was a patron in England,
when it was that he had a benefice fallen into his hand, and
a, good brother of mine came unto him, and brought him
thirty apples in a dish, and gave them his man to carry them
to his master. It is like he gave one to his man for his
labour, to make up the game, and so there was thirty-one.
This man cometh to his master, and presented him with the
dish of apples, saying, "Sir, such a man hath sent you a dish
of fruit, and desireth you to be good unto him for such a
benefice." "Tush, tush," quoth he, "this is no apple matter ; I
will have none of his apples ; I have as good as these, or as
he hath any, in mine own orchard." The man came to the
priest again, and told him what his master said. " Then,"
quoth the priest, " desire him yet to prove one of them for
my sake ; he shall find them much better than they look
oflppieysdish f°r-" -^e cut onc °f them, and found ten pieces of gold in it.
"Marry," quoth he, "this is a good apple." The priest stand
ing not far off, hearing what the gentleman said, cried out and
answered, "They are all one apple, I warrant you, sir; they
grew all on one tree, and have all one taste." " Well, he is

an. 1571.]

XI.] KING EDWARD THE SIXTH. 187

a good fellow, let him have it," quoth the patron. Get you A graft of
a graft of this tree, and I warrant you it will stand you in KiibnnJ68
better stead than all St Paul's learning. Well, let patrons quiekiy.
take heed ; for they shall answer for all the souls that perish
through their default. There is a saying, that there be a
great many in England that say there is no soul, that be
lieve not in the immortality of man's soul, that think it is not
eternal, but like a dog's soul, that think there is neither
heaven or hell. 0 Lord, what a weighty matter is this !
What a lamentable thing in a Christian commonwealth ! I
cannot tell what they say ; but I perceive by these works
that they think so, or else they would never do as they
do. These sellers of offices shew that they believe that 4a7terkto sen
there is neither hell nor heaven : it is taken for a laughing benefices-
matter.

Well, I will go on. Now to the chapter. The children
of Israel came to Samuel, and said, Senuisti ; " Thou art
grown into age, give us a king ; thy sons walk not in thy
ways." What a heaviness was this to father Samuel's heart,
to hear that his sons, whom he had so well brought up,
should swerve from his ways that he had walked in ! Father
Samuel goeth to God, to know his will and pleasure in this
matter. God answered, " Let them have a king ; they have The Jews

. desire to

not cast thee away, but me, that I should not reign over ^ere^th8'
them." This is their ground, that say a king is an odious God is ansry-
thing, and not acceptable before the face of God. Thus they
force and violate this place, to make it for their purpose ;
where no such thing is meant. " Shew the Israelites," saith
God, " and testify to them a king's authority, and what a
king is, and what a king will do. If that will not persuade
them, I will not hear them hereafter when they shall cry
unto me."

I must needs confess that the Jews trespassed against
God in asking a king2 ; but here is the matter, in what
thing their offence stood, whether absolutely in asking a
king, or in any other circumstance. It was in a circum
stance : they said not, Ask us a king of God ; but, Make us The offence

• of the Jews

a king to judge us, as all other nations have. They would £naskins a
have a king of their own swing, and of their own election,

[2 against Almighty God in asking of a king, 1549.

188 FIFTH SERMON PREACHED BEFORE [sERM.

as though they passed not of God. In another point there
was pride ; they would be like the heathen, and judged l
under kings, as they were. Thirdly, they offended God,
because they asked a king to the injury and wrong of good
father Samuel, to depose him ; so this was a wrong toward
Samuel. It was not with Samuel and his children, Idel and
31 Abia, like as with Eli2 and his children, Ophnia and Phinees.

Eisisa°nds'his They were cruel, who with hooks taking the flesh out of the
pots, when that sacrifice was offered to God, brought the
people into a contempt of God's word. They were lecherers ;
their sin was manifestly and notoriously known : but their
father Eli, knowing and hearing of it, did blame them, but
nothing to the purpose ; he did not earnestly and substan
tially chastise them, and therefore he was justly deposed of
God. The sins of Samuel's sons were not known ; they were
not so notorious: wherefore it was not with father Samuel as

samuers sons it was with Eli; his sons'* faults were taking of bribes, and

were bribers . .

perverting of judgments. Ye know that bribery is a secret
fault, and therefore it was not known : it was done under a
colour and a pretence of justice, hiddenly and covertly done:
therefore because it stood in bribes, it was not like in Samuel
as in Eli. It is a dangerous thing to be in office ; for qm
attingit picem coinquinabitur ab ea ; "He that meddleth

; are

with pitch is like to be spotted with it." Bribes may be

assembled3 to pitch; for even as pitch doth pollute their hands

that meddle with it, so bribes will bring you to perverting of

justice. Beware of pitch, you judges of the world ; bribes will

make you pervert justice. "Why," you will say, "we touch

none." No, marry, but my mistress your wife hath a fine finger,

she toucheth it for you : or else you have a servant, a mune-

Annticc,* ribus; he will say, " If you will come to my master and offer

his master's him a yoke of oxen, you shall speed never the worse : but I

bribes. . ' •

think my master will take none." When he hath offered
them to the master, then comes another servant and says,
"If you will bring them to the clerk of the kitchen, you
shall be remembered the better." This is a friarly fashion,
that will receive no money in their hands, but will have it
put upon their sleeves ; a goodly rag of popish religion.

t1 and judges, 1562; the judges, 1571, 1584.]
[2 his children like as with Eli, 1549, 1562.]
[3 assembled : i.e. assimilated, likened.]

XI.] KJXG EDWARD THE SIXTH. 189

They be like Gray Friars, that will not be seen to receive
bribes themselves, but have others to receive for them4.

Though Samuers sons were privy bribers, and kept the
thing very close, yet the cry of the people brought it to
Samuel. It was a hid kind of sin : for men in this point
would face it, and brazen it, and make a shew of upright
dealing, when they be most guilty. Nevertheless, this gear
came out. 0 wicked sons, that brought both their father
to deposition, and themselves to shame ! When Samuel samuei

would not

heard of their fault, he went not about to excuse their faults: JfJfJJJf
he would not bear with his sons, he would not communicare f^hn^v. 22.
peccatis alienis, be partaker with his sons' offences : he said,
Ego senui, ecce filii mei vobiscum sunt. As soon as he
heard of it, he delivered his sons to the people to be punished.
He went not about to excuse them, nor said not, " This is the
first time, bear with them ;" but presented them by and by
to the people, saying, " Lo, here they be, take them, do with
them according to their deserts." Oh, I would there were
no more bearers of other men's sins than this good father
Samuel was !

I heard of late of a notable bloodshed: "Audio," saith
St Paul ; and so do I : I know it not, but I hear of it.
There was a searcher in London which, executing his office, THIS mer-

, , , . chant is rich,

displeased a merchantman, insomuch that when he was doing and is yet
his office they were at words: the merchantman threatened
him ; the searcher said the king should not lose his custom.
The merchant goes me home, and sharpens his wood-knife,
and comes again and knocks him on the head, and kills him.
They that told me the tale say it is winked at; they look
through their fingers, and will not see it. Whether it be
taken up with a pardon, or no, I cannot tell ; but this I am
sure, and if ye bear with such matters, the devil shall bear
you away to hell. Bloodshed and murder would have no

[4 The following is the rule of the Franciscans or Gray Friars,
which obliged them to resort to the ingenious expedient mentioned
by bishop Latimer: "Prsecipio firmiter Fratribus universis, ut nullo
modo denarios vel pecuniam recipiant vel per se, vel per personam
interpositam." There is a little discrepancy as it respects the prac
tice of the Gray Friars, and the clause, vel per personam interpo
sitam. Hospinian, De Origine Monachatus, pp. 406, 415: Holsten.
Codex Regularum, Tom. in. pp. 24, 31.]

100

FIFTH SERMON PREACHED BEFORE

[SERM.

hout
blood-shed
ding.

bearing. It is a heinous thing bloodshedding, and especially
voluntary murder and prepensed murder. For in Numbers
dlr'SnnT" ^oc^ sa^t^1» ^ polluteth the whole realm : Polluitur ilia terra,
weit\'ioru?d &c-> €* non potest expiari sine sanguine ; " The land cannot
be purified nor cleansed again, till his blood be shed that
shed it." It is the office of a king to see such murderers
punished with death; for non frustra gestat gladium. What
will you make of a king? He beareth a sword before him,
not a peacock's feather. I go not about to stir you now to-
cruelty ; but I speak against the bearing of bloodshed : this
bearing must be looked upon. In certain causes of murder
such great circumstances may be, that the king may pardon
a murder1. But if I were worthy to bo of counsel, or if
I were asked mine advice, I would not have the king to
pardon a voluntary murder, a prepensed2 murder.

I can tell where one man slew another in a township,
and was attached upon the same : twelve men were im
panelled : the man had friends: the sheriff laboured the
bench: the twelve men stuck at it, and said, "Except he
would disburse twelve crowns, they would find him guilty."
Means were found that the twelve crowns were paid. The
quest comes in, and says " Not guilty." Here was " not
guilty" for twelve crowns. This is a bearing, and if some
of the bench were hanged, they were well served. This
makes men bold to do murder and slaughter. We should
reserve murdering till we come to our enemies, and the king3
bid us fight : ho that would bestir him then were a pretty
fellow indeed. Crowns ! if their crowns were shaven to the
shoulders, they were served well enough.

I know where a woman was got with child, and was
ashamed at the matter, and went into a secret place, where
she had no woman at her travail, and was delivered of
three children at a birth. She wrung their necks, and cast
them into a water, and so killed her children : suddenly she
was gaunt4 again; and her neighbours suspecting the matter,
caused her to be examined, and she granted all. Afterward
she was arraigned at the bar for it, and despatched and
found not guilty, through bearing of friends, and bribing of

[l a murderer, 1549.]

[2 pretensed, 1562, and most of the other editions.]

[s and while the king, 1549.] [4 gaunt: thin, slender.]

Shaving of
crowns.

A strange
and wicked
murder.

XI.] KING EDWARD THE SIXTH. 191

the judge : where, at the same sessions, another poor woman
was hanged for stealing a few rags off a hedge that were
not worth a crown.

There was a certain gentleman, a professor of the word The history
of God, (he sped never the better for that, ye may be sure,) mangenl
who was accused for murdering of a man, whereupon he was
cast into prison ; and by chance, as he was in prison, one of
his friends came unto him for to visit him ; and he declared
to his friend that he was never guilty in the murdering of
the man: so he went his ways. The gentleman was arraign
ed and condemned ; and as he went to his execution, he saw
his friend's servant, and said unto him, " Commend me to
thy master, and I pray thee tell him, I am the same man
still I was when he was with me ; and if thou tarry awhile,
thou shalt see me die." There was suit made for this man's
pardon, but it could not be gotten. Belike the sheriffs or
some other bare him no good will : but he died for it. And
afterward, I being in the Tower, having leave to come to
the lieutenant's table, I heard him say, that there was a man
hanged afterward that killed the same man for whom this corruption
gentleman was put to death. 0 Lord, what bearing, what
bolstering of naughty matters is this in a Christian realm !
I desire your Majesty to remedy the matter, and God grant
you to see redress in this realm in your own person.
Although my lord Protector, I doubt not, and the rest of
the council do, in the mean while, all that lieth in them
to redress things ; I would such as be rulers, noblemen, and A good ad-

, , , . . . „ vertisement

masters, should be at this point with their servants, to certify to an that are

v in authority.

them on this sort : If any man go about to do you wrong, I
will do my best to help you in your right ; but if ye break
the law, ye shall have justice. If ye will be man-quellers,
murderers, and transgressors, look for no bearing at my
hands. A strange thing ! What need we in the vengeance
to burden ourselves with other men's sins? Have we not sins
enow of our own ? What need have I to burden myself
with other men's sins? I have burdens and two heaps of
sins, one heap of known sins, another of unknown sins. I
had need to say, Ab occultis meis munda me, Domine ; " 0
Lord, deliver me from my hidden and my unknown sins."
Then if I bear with other men's sins, I must say : Deliver
me from my other men's sins. A strange saying : from my

192 FIFTH SERMON PREACHED BEFORE

other men's sins ! Who beareth with other folks' offences, he
Everyman communicateth with other folks' sins. Men have sins enough

shall be

^£'withy °f *neir own> ^though they bear not and bolster up other
his own sfns. men m ^eir naughtiness. This bearing, this bolstering, and
looking through their fingers, is naught. What the fair hap
should I, or any else, increase my burden ? My other men's
sins forgive me, 0 Lord : a strange language ! they have
hid sins of their own enough, although they bear not with
guiltiness of other men's sins.

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

Then by this ye may perceive the fault of the Jews, for
they offended not God in asking of a king, but in asking for
a king to the wronging and deposition of good father Samuel.
If after Samuel's death the people had asked of God a king,
A great fault they had not faulted : but it is no small fault to put an
innocent. innocent out of his office. King David likewise commanded
his people to be numbered, and therewith offended God
grievously. Why, might he not know the number of his
people? Yes, it was not the numbering of the people that
offended God, for a king may number his people ; but he did
it of a pride, of an elation of mind, not according to God's
ordinance, but as having a trust in the number of his men :
this offended God. Likewise the Jews asked a king, and
therewith they offended not God ; but they asked him with

XI.] KING EDWARD THE SIXTH. 193

such circumstances, that God was offended with them. It is
no small fault to put a just man out of his office, and to
depose him unworthily. To choose a king contrarying the
ordinance of God, is a casting away of God, and not of a
king. Therefore doubt not but the title of a king is a lawful
thing, is a lawful title, as of other magistrates. Only let the
kings take heed that they do as it becometh kings to do,
that they do their office well. It is a great thing, a charge- A king is a
able thing. Let them beware that they do not communicare
peccatis alienis, that they bear not with other men's faults ;
for they shall give a strait account for all that perisheth
through their negligence. We perceive now what this text
meaneth. It is written in the last of Judges, In diebus illis
non erat rex in Israel : " In those days there was no king
in Israel; every man did that which seemed right in his
own eyes." Men were then allowed to do what they would.
When men may be allowed to do what they will, then it is
as good to have no king at all. Here is a wonderful matter,
that unpreaching prelates should be suffered so long. They un
can allege for themselves seven hundred years. This while
the realm had been as good to have no king. Likewise these
bribing judges have been suffered of a long time : and then it
was quasi non fuisset rex in Anglia. To suffer this is as
much as to say, " There is no king in England." It is the
duty of a king to have all states set in order to do their
office.

I have troubled you too long, I will make an end1.
" Blessed be they that hear the word of God," but so that
they follow it, and keep it in credit, in memory, not to
deprave it and slander it, and bring the preachers out of
credit, but that follow it in their life and live after it. He
grant you all that blessing, that made both you and me !
Amen.

[! make an end briefly: Beati qui audiunt verba Del 1549.]

r

[LATIMER.]

194 SIXTH SERMON- PREACHED BEFORE [SEliM.

THE SIXTH SERMON PREACHED BEFORE KING EDWARD,
APRIL TWELFTH, [1549.]

ROMANS XV. [4.]

Qucecunque scripta sunt, ad nostram doctrinam scripta sunt.
All things that arc written, they are written to be our doctrine.

WHAT doctrine is written for us in the eighth chapter of
the first book of the Kings, I did partly shew unto you, most
honourable audience, this day sennight, of that good man,
father Samuel, that good judge, how good a man he was,
what helpers and coadjutors he took unto him, to have his
office well discharged. I told you also of the wickedness of
his sons, how they took bribes, and lived wickedly, and by
that means brought both their father and themselves to de
position; and how the people did offend God, in asking a
king in father Samuel's time ; and how father Samuel was
put from liis office, who deserved it not. I opened to you
also, how father Samuel cleared1 himself, that he knew not
the faults of his sons ; he was no bearer with his sons, he
was sorry for it, when he heard it, but he would not bear
The fruits of with them in their wickedness: Alii mei vobiscum sunt; "My

;i true

prophet. sons are with you," saith he, " do with them according to
their deserts. I will not maintain them, nor bear with them."
After that, he clears himself at the king's feet, that the people
had nothing to burthen him withal, neither money, nor money
worth. In treating of that part I chanced to shew you what
I heard of a man that was slain, and I hear say it was not
well taken. Forsooth, I intended2 not to impair any man's
estimation or honesty, and they that enforce it to that, enforce
it not to my meaning. I said I heard but of such a thing, and
took occasion by that that I heard to speak against the tiling
that I knew to be naught, that no man should bear with any
man to the maintenance of voluntary and prepensed murder.
And I hear say since, the man was otherwise an honest

[i clears, 1549, 1562.]

[2 intend, 1549, 1562, 1571.]

XII.] KING EDWARD THE SIXTH. 195

man, and they that spake for him are honest men. I
am inclinable enough to credit it. I spake not because I
would have any man's honesty impaired. Only I did, as St Preachers
Paul did, who hearing of the Corinthians, that there should edto^Sf1'
be contentions and misorder among them, did write unto a^ainst vice-
them that he heard ; and thereupon, by occasion of hearing,
he set forth the very wholesome doctrine of the Supper of
the Lord. We might not have lacked that doctrine, I tell
you. Be it so, the Corinthians had no such contentions
among them, as Paul wrote of; be it so, they had not mis-
ordered themselves : it was neither off nor on to that that
Paul said : the matter lay in that, that upon hearing he
would take occasion to set out the good and true doctrine.
So I did not affirm it to be true that I heard ; I spake it to
advertise you to beware of bearing with wilful and prepensed
murder. I would have nothing enforced against any man :
this was mine intent and meaning. I do not know what ye voluntary

11 • • p murder

call chance-medley in the law ; it is not for my study. I am m
a scholar in scripture, in God's book ; I study that. I know ley-
what voluntary murder is before God : if I shall fall out with
a man, he is angry with me, and I with him, and lacking
opportunity and place, we shall put it off for that time ; in the
mean season I prepare my weapon, and sharp it against
another time ; I swell and boil in this passion towards him ; I
seek him, we meddle together; it is my chance, by reason my
weapon is better than his, and so forth, to kill him ; I give
him his death-stroke in my vengeance and anger : this call I
voluntary murder in scripture ; what it is in the law, I cannot
teU. It is a great sin, and therefore I call it voluntary. I
remember3 what a great clerk writeth of this4: Omne pecca- Every sin is

, , . ... . wilful, or

turn aaeo est voiuntanum, ut nisi sit voluntarium non sit else it cannot
peccatum : "Every sin," saith he, "is so voluntary, that ifsin-
it be not voluntary, it cannot be called sin." Sin is no actual
sin, if it be not voluntary. I would we would all know our
faults and repent : that that is done, is done ; it cannot be
called back again. God is merciful, the king is merciful: here
we may repent, this is the place of repentance ; when we are
gone hence, it is too late then to repent. And let us be con-

[3 I very well remember, 1607.]

[4 Augustin. De vera Relig. c. xiv. Oper. Tom. i. col. 564, Edit.
Bened. Antverp. 1700.]

13—2

196

SIXTH SERMON PREACHED BEFORE

[SERM.

Wilful mur
der cannot
be borne
withal.

Whoredom
is to be ab
horred.

Places in the
city of Lon
don, exempt
ed from the
jurisdiction
of the
mayor, are
shamefully
used.

Shooting is
a game com
mendable,
but dicing is
abominable.

tent with such order as the magistrates shall take : but sure it
is a perilous thing to bear with any such matter. I told you
what I heard say ; I would have no man's honesty impaired
by my telling. I heard say since of another murder, that a
Spaniard should kill an Englishman, and run him through
with his sword ; they say he was a tall man : but I hear not
that the Spaniard was hanged for his labour ; if I had, I
would have told you it too. They fell out, as the tale gocth,
about a whore. 0 Lord, what whoredom is used now-a-days,
as I hear by the relation of honest men, which tell it not after
a worldly sort, as though they rejoiced at it, but heavily,
with heavy hearts, how God is dishonoured by whoredom in
this city of London ; yea, the Bank1, when it stood, was
never so common! If it be true that is told, it is marvel that
it doth not sink, and that the earth gapeth not and swallow-
eth it up. It is wonderful that the city of London doth suffer
such whoredom unpunished. God hath suffered long of his
great lenity, mercy, and benignity ; but he will punish sharply
at the length, if wo do not repent. There is some place in
London2, as they say, "Immunity, impunity:" what should
I call it? A privileged place for whoredom. The lord
mayor hath nothing to do there, the sheriffs they cannot
meddle with it ; and the quest they do not inquire of it : and
there men do bring their whores, yea, other men's wives,
and there is no reformation of it.

There be such dicing houses also, they say, as hath not
been wont to be, where young gentlemen dice away their
thrift ; and where dicing is, there are other follies also. For
the love of God let remedy be had, let us wrestle and strive
against sin. Men of England, in times past, when they would
exercise themselves, (for we must needs have some recreation,
our bodies cannot endure without some exercise,) they were
wont to go abroad in the fields a shooting; but now it is
turned into glossing3, gulling, and whoring within the house.
The art of shooting hath been in times past much esteemed

[l The Bank-side in South wark, mentioned above.]
[2 The precinct of St Martin-le-Grand, originally a sanctuary, and
which retained its extra-civic immunity, and was regarded as "a privi
leged place," long after sanctuaries had been suppressed. Kempe,
Historical Notices of the Church of St Martin-le-Grand.]
[3 boiling, glossing and, 1562.]

XII.] KING EDWARD THE SIXTH. 197

in this realm : it is a gift of God that he hath given us to
excel all other nations withal: it hath been God's instrument,
whereby he hath given us many victories4 against our ene
mies : but now we have taken up whoring in towns, instead
of shooting in the fields. A wondrous thing, that so excellent
a gift of God should be so little esteemed 1 I desire you, my
lords, even as ye love the honour and glory of God, and
intend to remove his indignation, let there be sent forth some
proclamation, some sharp proclamation to the justices of peace,
for they do not their duty : justices now be no justices.
There be many good acts5 made for this matter already.
Charge them upon their allegiance, that this singular benefit
of God may be practised, and that it bo not turned into
bowling, glossing, and whoring within the towns ; for they
bo negligent in executing these laws of shooting. In my
time my poor father was as diligent to teach me to shoot, as
to learn me any other thing ; and so I think other men did
their children : he taught me how to draw, how to lay my
body in my bow, and not to draw with strength of arms, as
other6 nations do, but with strength of the body : I had my
bows bought me, according to my age and strength ; as I in
creased in them, so my bows were made bigger and bigger ;
for men shall never shoot well, except they be brought up in
it : it is a goodly art, a wholesome kind of exercise, and
much commended in physic.

Marcilius Phicinus7, in his book De triplici vita, (it is a
great while since I read him now,) but I remember he com-
mendeth this kind of exercise, and saith, that it wrestleth
against many kinds of diseases. In the reverence of God let

[4 Thus also Paulus Jovius observes : " Apud Anglos in sagittis unica
spes, et prsocipua gloria crebris victoriarum proventibus parta." Dc-
scriptio Britannise, &c. p. 16, Venet. 1548.]

[5 The preamble to the then recent act, 33 Hen. VIII. c. 9, "For
the maintaining artillery, and the debarring of unlawful games," con
firms, almost to the letter, all that the preacher here asserts respecting
the change in the habits and recreations of the people. See also
Stow, Survey of London, edited by Strype, Vol. i. pp. 246, et seq.]

[6 as divers other, 1607,]

[7 The preacher seems to refer to Ficino's treatise De vita, lib. n.
c. 4. sub fia, where exercise is recommended. This author was a
Florentine physician by birth, the friend, and, in part, the preceptor
of Lorenzo de Medici, to whom the treatise referred to is dedicated.]

198 SIXTH SERMON PREACHED BEFORE [_SKUM.

it be continued; let a proclamation go forth, charging the
justices of peace, that they see such acts and statutes kept
as were made for this purpose.

I will to my matter. I intend this day to entreat of a
piece of scripture written in the beginning of the fifth chapter
of Luke. I am occasioned to take this place by a book l sent
Reginald to the king's majesty that dead is by master Pole. It is a
canaLthe car" text that he doth greatly abuse for the supremacy : he racks
it, and violates it, to serve for the maintenance of the bishop
of Rome. And as he did enforce the other place, that I en
treated of last, so did he enforce this also, to serve his matter.
The story is this : our Saviour Christ was come now to the
bank of the water of Gcnezareth. The people were come to
him, and flocked about him to hear him preach. And Jesus
jesus sat in took a boat that was standing at the pool, (it was Simon's

Simon's boat, -i \j • • AJ'*"'U'Uul, V»^1

to them that were on the bank. And when he had preached
and taught them, he spake to Simon, and bade him launch
out further into the deep, and loose2 his nets to catch fish.
And Simon made answer and said, "Master, we have laboured
all night, but we caught nothing : howbeit, at thy command
ment, because thou biddest us, we will go to it again." And
so they did, and caught a great draught, a miraculous draught,
so much that the net brake ; and they called to then* fellows
that were by (for they had two boats) to come to help them ;
and they came, and filled both their boats so full, that they
were nigh drowning.

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

Lukev. Factum est autem (saith the text) cum turba irrueret in

eum. St Luke tells the story, " And it came to pass, when
the people pressed upon him, so that he was in peril to be
cast into the pond, they rushed so fast upon him, and made
such throng to him." A wondrous thing : what a desire the
people had in those days to hear our Saviour Christ preach !
And the cause may be gathered of the latter end of the chapter
that went before. Our Saviour Christ had preached unto
them, and healed the sick folks of such diseases and mala-
[l See above, p. 173.] [2 and let loose, 1607.]

the?

XII.] KING EDWARD THE SIXTH. 199

dies as they had, and therefore the people would have retained

him still : but he made them answer, and said, Et aliis civi-

tatibus oportet me evangelisare regnum Dei, nam in hoc Christ

missus sum: " I must preach the kingdom of God to other ISiomof

cities also : I must shew them my Father's will, for I came

for that purpose : I was sent to preach the word of God."

Our Saviour Christ said, how he must not tarry in one place:

for he was sent to the world, to preach everywhere. Is it An example

17 of Christ for

not a marvellous thing, that our unpreacmng prelates can

read this place, and yet preach no more than they do ? I palates.
marvel that they can go quietly to bed, and see how he
allureth them with his example to be diligent in their office.
Here is a godly lesson also, how our Saviour Christ fled from our saviour

& J fled from

glory. If these ambitious persons, that climb to honour by gi°ry.
by-walks inordinately, would consider this example of Jesus
Christ, they should come to more honour than they do ; for
when they seek honour by such by-walks, they come to con
fusion. Honour followeth them that flee from it. Our Saviour
Christ gat him away early in the morning, and went unto the
wilderness. I would they would follow this example of Christ,
and not seek honour by such by-walks as they do. But
what did the people, when he had hid himself ? They smelled The com-

, a mon people

him out in the wilderness, and came unto him by nocks,

and followed him a great number. But where read you
that a great number of scribes and Pharisees and bishops Jj^d
followed him ? There is a doctor that writeth of this place ;
his name is doctor Gorrham, Nicholas Gorrham3: I knew™
him to be a school-doctor a great while ago, but I never
knew him to be an interpreter of scripture till now of late :
he saith thus 4 : Major devotio in laicis vetulis quam in
clericis, fyc., "There is more devotion," saith he, "in lay-folk,
and old wives, these simple folk, the vulgar people, than in
the clerks5:" they be better affected to the word of God

[3 Or Nicholas de Gorrain, a learned Dominican, whose printed
works consist of Commentaries on the New Testament and Sermons.
If one may judge from the frequency with which his opinions are
quoted by preachers in the fifteenth century, he seems to have been
a popular authority. Yet scarcely any thing is certainly known of
him. He is supposed to have died about the year 1400. Cave, Historia
Literar. Append, p. 86, Oxon. 1743.]

[4 Commentaria in quatuor Evangelia, fol. 327, edit. Colonise 1537.]

[5 the great clerks, 1607.]

200 SIXTH SERMON PREACHED BEFORE [sERM.

than those that be of the clergy. I marvel not at the sen
tence, but I marvel to find such a sentence in such a doctor.
If I should say so much, it would be said to me, that it is an
evil bird that defiles his own nest ; and, nemo Iceditur nisi
a seipso, " there is no man hurt but of his ownself." There
was verified the saying of our Saviour Christ, which he spake
in another place : Ubicunque fuerit cadaver, ibi congreya-
buntur aquilce; "Wheresoever a dead carrion is, thither will
the eagles gather." Our Saviour Christ compares himself to
a dead carrion; for where the carrion is, there will the eagles
be: and though it be an evil smell1 to us, and stinks in a
man's nose, yet it is a sweet smell to the eagles ; they will
seek it out. So the people sought out Christ, they smelt
his savour ; he was a sweet smell to them. He is odor vitce
ad vitam, " the smell of life to life." They flocked about him
like eagles. Christ was the carrion, and the people were the
eagles. They had no pleasure to hear the scribes and the
Pharisees ; they stank in their nose ; their doctrine was unsa
voury ; it was of lolions2, of decimations of aniseed and
cummin, and such gear. There was no comfort in it for sore
The rhari- consciences ; there was no consolation for wounded souls ;

sees' doctrine •, ,, . ~. , .

there was no remedy for sins, as was in Christ s doctrine.

sin- His doctrine eased the burden of the soul; it was sweet to the

common people, and sour to the scribes. It was such comfort
and pleasure to them, that they came flocking about him.
AVhercfore came they ? Ut audirent verbum Dei. It was a
good coining ; they came to hear the word of God. It was
not to be thought that they came all of one mind to hear the
word of God : it is likely, that in so great a multitude some
came of curiosity, to hear some novels ; and some came smell
ing a sweet savour, to have consolation and comfort of God's
word : for we cannot be saved without hearing of the word ;
^ *s ^ necessary way to salvation. We cannot be saved
without faith, and faith cometh by hearing of the word.
Fides ex auditu. "And how shall they hear without a
preacher ?" I tell you it is the footstep' of the ladder of
heaven, of our salvation. There must be preachers, if we
look to be saved. I told you of this gradation before, in the

[' smell and savour, 1607.]

[2 Infelix lolium : " a vicious graync, called ruie of darnell, whicho
commonlye groweth amonge wheate." Eliot. Biblioth.J

XII

. 1 KING EDWARD THE SIXTH. 201

tenth to the Romans : consider it well. I had rather ye
should come of a naughty mind to hear the word of God for
novelty, or for curiosity to hear some pastime, than to be
away. I had rather ye should come as the tale is by the
gentlewoman of London : one of her neighbours met her in
the street, and said, "Mistress, whither go ye ?" " Marry,"
said she, " I am going to St Thomas of Acres3 to the sermon;
I could not sleep all this last night, arid I am going now
thither ; I never failed of a good nap there." And so I had
rather ye should go a napping to the sermons, than not to go By coming

•n T, -11 • i i i tosennonswe

at all. r or with what mind soever ye come, though ye come are brought

J o t/ totheknow-

for an ill purpose, yet peradventure ye may chance to be ^ge of God.

caught or ye go ; the preacher may chance to catch you on

his hook. Rather than ye should not come at all, I would

have you come of curiosity, as St Augustine came to hear

St Ambrose. When St Augustine came to Milan, (he tells

the story himself, in the end of his fifth book of Confessions,)

he was very desirous to hear St Ambrose, not for any love ho

had to the doctrine that he taught, but to hear his eloquence,

whether it was so great as the speech was, and as the bruit st Augustine

went. Well, before he departed, St Ambrose caught him on J imUS

his hook, and converted him, so that he became of a Manichee4, Christian

'

[3 A hospital and chapel in Cheapside, London, dedicated to St
Thomas of Acre, heing built on the spot formerly occupied by the
house in which Thomas Becket, Archbishop of Canterbury, was born :
the Mercers' chapel stands there now. Stow, Survey of London, edited
by Strype, Vol. i. Book iii. p. 37.]

[4 The Manichees were a sect originated by Manes, a Persian, who
having been bred in the religion of Zoroaster, became afterwards (as
some writers affirm) a minister in the Christian Church. The main
object of his heresy was to account for the origin of evil. For this
purpose he imagined that there were two Principles absolutely op
posed to each other ; the one God, the original of all good, light, and
purity ; the other the original evil, whose property is only to destroy
and undo ; whose very being is wild confusion. The kingdoms under
the rule of these two Principles respectively having by circumstances
been brought into contact, the powers of darkness had since then been
evermore warring against the kingdom of light; but he supposed that
the latter would ultimately triumph, so that peace would be the portion
of the dwellers in light. A full account of Manes and the Manichees
is given by Neander, History of the Christian Religion and Church,
translated by Rose, Vol. n. pp. 140, et seq.]

202 SIXTH SERMON PREACHED BEFORE [sERM.

and of a Platonist1, a good Christian, a defender of Christ's
religion and of the faith afterward. So I would have you
to come to sermons. It is declared in many* places of scrip
ture, how necessary preaching is ; as this, Evangelium est
potentia Dei ad salutem omni credenti ; " The preaching
of the gospel is the power of God to every man that doth
believe." He means God's word opened : it is the instru
ment, and the thing whereby we are saved.

Preaching is Beware, beware, ye diminish not this office ; for if ye do,
must be ye decay God's power to all that do believe. Christ saith,

maintained. «/

consonant to the same, Nisi quis renatus fuerit e superms,
non potest videre regnum Dei : " Except a man be born
again from above, he cannot see the kingdom of God." He
must have a regeneration : and what is this regeneration ? It
is not to be christened in water, as these firebrands expound
it, and nothing else. How is it to be expounded then ?
St Peter sheweth that one place of scripture declareth an
other. It is the circumstance, and collation of places, that
makes scripture plain. Regeneramur autem, saith St Peter,
"and we be born again:" how? Non ex semine mortali,
sed immortali, " Not by a mortal seed, but by an immortal."
a?dCl!gof What is this immortal seed ? Per sermonem Dei viventis :
Go<iwrlare uBy the word of the living God;" by the word of God preach-
fromaSove. ed and opened. Thus cometh in our new birth.
The <ievii Here you may see how necessary this office is to our

salvation. This is the thing that the devil wrestleth most

against : it hath been all his study to decay this office. He
worketh against it as much as he can : he hath prevailed too
much, too much in it. He hath set up a state of unpreach-
ing prelacy in this realm this seven hundred year ; a stately 3

The word of unprcaching prelacy. He hath made unpr caching prelates ;

Ireafhin un" ^e ^th stirred up by heaps to persecute this office in the

prelates.

f1 Ammonius Saccas, a philosopher of the Alexandrian school, was
the originator of the later Platonists. His leading idea was to har
monise all systems — philosophy, heathenism, and Christianity, so as to
compound out of all a nameless religion, in which the wise and good
of every nation should agree, and become united into one vast family.
Mosheim, Comment on the affairs of the Christians before Constantino,
by Vidal, pp. 124, et seq.]

[2 many more places, 1549, 1562.]

[3 a state of unpreaching, 1549, 1562: a state unpreaching, 1571.]

XII.] KING EDWARD THE SIXTH. 203

title of heresy. He hath stirred up the magistrates to perse
cute it in the title of sedition, and he hath stirred up the
people to persecute it with exprobations and slanderous words,
as by the name of "new learning," "strange preaching ;" and
with impropriations he hath turned preaching into private
masses. If a priest should have left mass undone on a Sun
day within these ten years, all England should have won
dered at it ; but they might have left off the sermon twenty
Sundays, and never have been blamed. And thus by these
impropriations private masses were set up, and preaching4 of
God's word trodden under foot. But what doth he now? The devii doth
What doth he now ? He stirs men up to outrageous rearing of travail.
rents, that poor men shall not be able to find their children
at the school to be divines. What an unreasonable devil is
this! He provides a great while beforehand for the time that
is to come : he hath brought up now of late the most mon
strous kind of covetousness that ever was heard of : he hath
invented fee-farming of benefices5, and all to decay this
office of preaching ; insomuch that, when any man hereafter
shall have a benefice, he may go where he will, for any house
he shall have to dwell upon, or any glebe-land to keep hospi
tality withal ; but he must take up a chamber in an alehouse,
and there sit and play at the tables all the day. A goodly
curate ! He hath caused also, through this monstrous kind
of covetousness, patrons to sell their benefices : yea what doth
he more? He gets him to the university, and causeth great
men and esquires to send their sons thither, and put out
poor scholars that should be divines ; for their parents intend to leam-
not that they shall be preachers, but that they may have a
shew of learning. But it were too long to declare unto you
what deceit and means the devil hath found to decay the
office of salvation, this office of regeneration.

But to return to my matter. The people came to hear
the word of God : they heard him with silence. I remember
now a saying of St Chrysostom, and peradventure it might
come hereafter in better place, but yet I will take it whilst

[4 preparing, 1549, 1562.]

[5 The patron when presenting to a benefice reserved to himself
and heirs a certain portion of the income of the living. The granting
of pensions out of Rectories was also a practice of long standing.
Pegge, Life of Grosseteste, p. 77.]

university to
teach, but not

204 SIXTH SERMON PREACHED BEFORE [sERM.

it comcth to mind: the saying is this1, Et loquentem eum
audierunt in silentio, seriem locutionis nan interrumpentes :
" They heard him," saith he, " in silence, not interrupting
the order of his preaching." He means, they heard him
quietly, without any shovelling of feet, or walking up and
The misorder down. Surely it is an ill misorder that folk shall be walking

of walkers * . . ;

and talkers. Up and down in the sermon-tune, as I have seen in this place
this Lent : and there shall be such huzzing and buzzing in
the preacher's ear, that it maketh him oftentimes to forget
his matter. 0 let us consider the king's majesty's goodness !
This place was prepared for banqueting of the body ; and
his Majesty hath made it a place for the comfort of the soul,
and to have the word of God preached in it ; shewing hereby
that he would have all his subjects at it, if it might be pos
sible. Consider what the king's majesty hath done for you ;
he alloweth you all to hear with him. Consider where ye
be. First, ye ought to have a reverence to God's word ; and
though it be preached by poor men, yet it is the same word
that our Saviour spake. Consider also the presence of the

A king is the king's majesty. God's high vicar in earth, having a respect

high minister & J J >

of God. to his personage. Ye ought to have reverence to it, and con
sider that he is God's high minister, and yet alloweth you all
to be partakers with him of the hearing of God's word.
This benefit of his would be thankfully taken, and it would
be highly esteemed. Hear in silence, as Chrysostom saith.
It may chance that some in the company may fall sick or bo
diseased : if there be any such, let them go away with silence ;
let them leave their salutations till they come in the court,
let them depart with silence. I took occasion of Chrysostom's
words to admonish you of this thing.

What should bo the cause that our Saviour Christ went
into the boat ? The scripture calleth it navis or navicula, but
it was no ship, it was a fisher's boat ; they were not able to
have a ship. What should be the cause why he would not
stand on the bank and preach there, but he desired Peter to
draw the boat somewhat from the shore into the midst of
the water : what should be the cause ? One cause was, for
that he might sit there more commodiously than on the

[! KOI yap rjvi<a eXeye jzera a-tyrjs IJKOVOV, ovSev Trepf/i/SaXXoKrey OVTC
SiaKOTTTovrcs TT)v duoXovdiav, K. T. X. In Mattliccum Horn. XXY. (al. xxvi.)
Oper. Tom. vii. p. 307. B. Edit. Bened. Paris. 1727.]

XII.] KING EDWARD THE SIXTH. 205

bank : another cause was, for that he was like to be thrust
into the pond of the people that came unto him. Why, our
Saviour Christ might have withstood them, he was strong
enough to have kept himself from thrusting into the water :
he was stronger than they all, and if he had listed he might
have stood on the water, as well as he walked on the water.
Truth it is, so might he have done indeed. But as it was
sometime his pleasure to shew the power of his Godhead, so he
declared now the infirmity and imbecility of his manhood.

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

Well, he comes to Simon's boat, and why rather to Simon's why Christ
boat than another? I will answer, as I find by experience2 in simon-sbo.it

TIT- rather than

myself. I came hither to day from Lambeth in a wherry ; and
when I came to take boat3, the watermen came about mo, as
the manner is, and he would have me, and he would have me :
I took one of them. Now ye will ask me, why I came in
that boat rather than in another ? Because I would go into
that that I see stand next me; it stood more commodiously
for me. And so did Christ by Simon's boat : it stood nearer
for him, he saw a better seat in it. A good natural reason.
Now come the papists, and they will make a mystery of it :
they will pick out the supremacy of the bishop of Rome in
Peter's boat4. We may make allegories enough of every

[2 in experience, 1549, 1562.] [3 take my boat, 1549, 1562.]
[4 For example, the Rhemist annotators on this scripture remark,
that " It is purposely expressed that there were two ships, and that
one of them was Peter's, and that Christ went into that one- • -no
doubt to signify the church resembled by Peter's ship, and that in it
is the chair of Christ, and only true preaching."]

206 SIXTH SERMON PREACHED IJEFORE [sERM,

A simple place in scripture : but surely it must needs be a simple

standethon matter that standeth on so weak a ground. But ye shall

ground. see further : he desired Peter to thrust out his boat from the

A^ood lesson shore. He desired him. Here was a good lesson for the

bishop of Rome, and all his college of cardinals, to learn

humility and gentleness. Rogabat eum. He desired him :

it was gently done of him, not with any austerity1, but with

all urbanity, mildness, and softness, and humility. What an

example is this that he giveth them here ! But they spy it

not, they can see nothing but the supremacy of the bishop

of Home. A wondrous thing, what sight they have ; they

HOW the see nothing but the supremacy of the bishop of Rome ! 7m-

BomeYuieth perabdtis ovibus iiieis, saith Ezekiel, cum avaritia, et auste-

and reigneth . ? ^

over the ntate, et disperses sunt aosque pastor e ; ' Ye have ruled
my sheep, and commanded them with great lordliness, auste
rity, and power ; and thus ye have dispersed my sheep
abroad." And why ? There was no shepherd, they had
wanted one a great while. Rome hath been many a hundred
years without a good shepherd. They would not learn to
rule them gently ; they had rule over them, but it was with
cursings, excommunications, with great austerity and thun
derbolts, and the devil and all, to maintain their unpreaching
prelacy. I beseech God open their eyes, that they may see
the truth, and not be blinded with those things that no man
can see but they !

The preacher It followcth in the text, Sed&is doccbat de ncivi : "He

useth to sit.

taught sitting." Preachers, belike, were sitters in those days,
as it is written in another place, Sedent in cathedra Mosis,
" They sit in the chair of Moses." I would our preachers
would preach sitting or standing, one way or other. It
was a goodly pulpit that our Saviour Christ had gotten him
here ; an old rotten boat, and yet he preached his Father's
Christ regard- will, his Father's message out of this pulpit. He cared not
for the pulpit, so he might do the people good. Indeed
it is to be commended for the preacher to stand or sit, as the
place is ; but I would not have it so superstitiously esteemed,
but that a good preacher may declare the word of God sit
ting on a horse, or preaching in a tree. And yet if this
should be done, the unpreaching prelates would laugh it to

f1 without any austerity, 1549, 1562.]

XII.] KING EDWARD THE SIXTH. 207

scorn. And though it be good to have the pulpit set up
in churches, that the people may resort thither, yet I would
not have it so superstitiously used, but that in a profane
place the word of God might be preached sometimes; and
I would not have the people offended withal, no more than
they be with our Saviour Christ's preaching out of a boat.
And yet to have pulpits in churches, it is very well done to
have them, but they would be occupied ; for it is a vain thing
to have them as they stand in many churches.

I heard of a bishop of England that went on visitation, A merry taie,

,. , i i - t i 1 1 -t an(1 °f a true

and as it was the custom, when the bishop should come, and bishop going

on visitation.

be rung into the town, the great bell's clapper was fallen
down, the tyall was broken, so that the bishop could not be
rung into the town. There was a great matter made of this,
and the chief of the parish were much blamed for it in the
visitation. The bishop was somewhat quick with them, and
signified that he was much offended2. They made their
answers, and excused themselves as well as they could: "It was
a chance," said they, "that the clapper brake, and we could not
get it mended by and by ; we must tarry till we can have it
done : it shall be amended as shortly as may be." Among
the other, there was one wiser than the rest, and he comes
me to the bishop : " Why, my lord," saith he, " doth your
lordship make so great a matter of the bell that lacketh his
clapper ? Here is a bell," said he, and pointed to the pulpit, The PuiPit
"that hath lacked a clapper this twenty years. We have a dapper.8
parson that fetcheth out of this benefice fifty pound every
year, but we never see him." I warrant you, the bishop
was an unpreaching prelate. He could find fault with the
bell that wanted a clapper to ring him into the town, but he
could not find any fault with the parson that preached not at
his benefice. Ever this office of preaching hath been least
regarded, it hath scant had the name of God's service. They
must sing "Salve festa dies" about the church, that no man

[2 It was oftentimes matter of stipulation in covenants, &c. that
the bells of churches should be rung in honour of the arrival, at the
place, of bishops, abbots, &c. : and the neglecting to ring bells on
such occasions was regarded as an offence for which the incumbent
of the church might be called upon to answer. Brand, Observat. on
Popular Antiq. by Ellis, II. p. 135, note, Foxe, Acts and Mon. in.
p. 87, edit. 1684.]

Christmas.

208 SIXTH SERMON PREACHED BEFORE [sERM.

was the better for it, but to shew their gay coats and gar
ments.

I came once myself to a place, riding on a journey home
ward from London, and I sent word over night into the town
that I would preach there in the morning, because it was
holiday ; and methought it was an holiday's work. The
church stood in my way, and I took my horse and my com
pany, and went thither. I thought I should have found a
great company in the church, and when I came there, the
church door was fast locked. I tarried there half an hour
and more : at last the key was found, and one of the parish
comes to me and says, " Sir, this is a busy day with us, we

Robin Hood cannot hear you ; it is Robin Hood's day. The parish are

Jive leave gone abroad to gather for llobin Hood1: I pray you let
them not." I was fain there to give place to Robin Hood : I
thought my rochet should have been regarded, though I were
not ; but it would not serve, it was fain to give place to Robin
Hood's men. It is no laughing matter, my friends, it is a
weeping matter, a heavy matter ; a heavy matter, under the
pretence of gathering for Robin Hood, a traitor and a thief,
to put out a preacher, to have his office less esteemed ; to
prefer Robin Hood before the ministration of God's word :
and all this hath come of unpreaching prelates. This realm
hath been ill provided for, that it hath had such corrupt
judgments in it, to prefer Robin Hood to God's word. If
the bishops had been preachers, there should never have
been any such thing : but we have good hope of better.
We have had a good beginning : I beseech God to con
tinue it ! But I tell you, it is far wide that the people

Theun- have such judgments; the bishops they could laugh at it.

prdaVsng What was that to them? They would have them to con-

would have . ...

Sntmuelet° *muc m ^Clr ignorance still, and themselves in unpreaching

in ignorance, prelacy.

Well, sitting, sitting : " He sat down and taught." The
text doth tell us that he taught, but it doth not tell us what
he taught. If I were a papist, I could tell what he said ; I

[l On "Robin Hood's day" (May l) it was customary, among other
things, for a number of persons to go about the country to collect
money for the purpose of defraying the expenses attending the
May-sports then enacted. Brand, Observat. on Popular Antiq. I.
p. 212.]

naught upon
othing.

XII.] KING EDWARD THE SIXTH. 209

would, in the Pope's judgment, shew what he taught. For
the bishop of Rome hath in scrinio pectoris sui the true
understanding of scriptures. If he call a council, the college
of cardinals, he hath authority to determine the supper of
the Lord, as he did at the council of Florence2 ! And Pope
Nicholas3, and bishop Lanfrank4, shall come and expound
this place, and say, that our Saviour Christ said thus: " Peter,
I do mean this by sitting in thy boat, that thou shalt go to
Rome, and be bishop there five-and-twenty years after mine
ascension ; and all thy successors shall be rulers of the uni
versal church after thee."

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

Oh, there is a writer hath a jolly text here, and his name
is Dionysius5. I chanced to meet with his book in my lord
of Canterbury's library : he was a monk of the Charterhouse.
I marvel to find such a sentence in that author. What
taught Christ in this sermon ? Marry, saith he, it is not A good and
written. And he addeth more unto it ; Evangelists tantum 8°
scripserunt de sermonibus et miraculis Christi quantum coy-
noverunt, inspirante Deo, sujficere ad cedificatwnem ecclesice,

[2 Allusion is here had to the decree of Pope Eugenius IV.,
put forth at that council. Concilia, Labb. et Coss. Tom. xm. col. 529,
536, &c. Paris. 1672.]

[3 Pope Nicholas I., whose notions of ecclesiastical pre-eminence
may be seen in the Concilia above referred to, (Tom. vm. col. 268,
seq.) and in the Canon Law, Decret. Grat. prima par. Distinct, x.]
[4 Lanfranc. Opera, p. 378. Edit. Bened. Paris. 1648.]
[5 Dionysius Carthusianus, a voluminous writer who died in
1471. Among other works he wrote Commentaries on the whole
scriptures. Cave, Hist. Literar. Append, p. 166. Oxon. 1743.]

[LATIMER.]

y saying.

210 SIXTH SERMON PREACHED BEFORE

ad confirmationem fidei, et ad salutem animarum1. It is
true, it is not written ; all his miracles were not written, so
neither were all his sermons written: yet for all that, the
evangelists did write so much as was necessary. " They
wrote so much of the miracles and sermons of Christ as they
knew by God's inspiration to be sufficient for the edifying of
the church, the confirmation of our faith, and the health of
our souls." If this be true, as it is indeed, where be unwrit
ten verities ? I marvel not at the sentence, but to find it in
such an author. Jesus ! what authority he gives to God's
word ! But God would that such men should be witness
with the authority of his book, will they, nill they. Now to
draw towards an end.

It followeth in the text, Due in altum. Here cometh in

A place wrest- .

wshopof tnc supremacy of the bishop of Rome. When our baviour
Rome. Christ had made an end of his sermon, and had fed their
souls, he provided for their bodies. First, he began with
the soul : Christ's word is the food of it. Now he goeth to
the body. He hath charge of them both : we must commit
efor tno feeding of the body and of the soul to him. Well, he
saith to Peter, Due in altum, " Launch into the depth ; put
forth thy boat farther into the deep of the water ; loose your
nets; now fish." As who should say, "Your souls are now
fed, I have taught you my doctrine ; now I will confirm it
Christ con- with a miracle." Lo, sir, here is Due in altum: here Peter
!}ocSnehwith was made a great man, say the papists, and all his successors
after him. And this is derived of these few words, " Launch
into the deep." And their argument is this: he spake to Peter
only, and he spake to him in the singular number ; ergo he
gave him such a pre-eminence above the rest. A goodly argu-
ment • I ween it be a syllogismus, in quern terra, pontus.
j wjjj raake a like argument. Our Saviour Christ said to
Judas, when he was about to betray him, Quodfacisfac citius,
"What thou doest, do quickly." Now when he spake to Peter,
there were none of his disciples by but James and John ; but

[! Vcrbaautcm prsedicationis Christ! evangelista non exprimit

Tanta vero do ejus documentis atquc miraculis evangelistse scripserunt
quantum ad rcdificationem ecclesise, ad fidei confirmationem, ad salu
tem fidelium sufficere noverant, inspirante ac moderante Spiritu
Sancto." Dionysii Garth, in Evang. Lucse enarrat. Art. XH. p. 98 f.
Paris. 1548.]

XII.] KING EDWARD THE SIXTH. 211

when he spake to Judas, they were all present. Well, he said
unto him, Quod fads fac citius, "Speed thy business that thou
hast in thy head, do it." He gave him here a secret moni
tion, that he knew what he intended, if Judas had had grace
to have taken it, and repented. He spake in the singular
number to him ; ergo he gave him some pre-eminence. Be
like he made him a cardinal ; and it might full well be, for
they have followed Judas ever since. Here is as good a A good
ground for the college of cardinals, as the other is for thcSgeo°flth
supremacy of the bishop of Rome. " Our Saviour Christ," say
they, "spake only to Peter for pre-eminence, because he was
chief of the apostles, and you can shew none other cause ;
ergo this is the cause why he spake to him in the singular
number." I dare say there is never a wherryman at West
minster-bridge but he can answer to this, and give a natural
reason of it. He knoweth that one man is able to shove the why Christ
boat, but one man was not able to cast out the nets ; and Surai num-
therefore he said in the plural number, Laxate retia, " Loose jn&esmgu-
your nets ;" and he said in the singular number2 to Peter,
" Launch out the boat." Why ? Because he was able to do
it. But he spake the other in the plural number, because he
was not able to convey the boat, and cast out the nets too :
one man could not do it. This would the wherryman say,
and that with better reason, than to make such a mystery of
it, as no man can spy but they. And the cause why he
spake to all was to shew that he will have all Christian men
to work for their living. It is he that sends food both for
the body and soul, but he will not send it without labour.

He will have all Christian people to labour for it ; he will we must la
bour, or else

use our labour as a mean whereby he sendeth our food. eaetmaynot

This was a wondrous miracle, of our Saviour Christ, and
he did it not only to allure them to his discipleship, but also
for our commodity. It was a seal, a seal to seal his doctrine
withal. Now ye know that such as be keepers of seals, as my
lord Chancellor, and such other, whatsoever they be, they do
not always seal, they have a sealing time : for I have heard
poor men complain, that they have been put off from time to
time of sealing, till all their money were spent. And as they

[2 Ait autcm singulariter Petro, l Due,' quia ab eo solo fieri quivit :
pluraliterque adjungit, 'Laxate,' quia hoc a pluribus fieri aptius potuit.
Dionysius Carthus. in loc.]

14—2

212 SIXTH SERMON PREACHED I1EFOKE

Christ's doc- have times to seal in, so our Saviour Christ had his time of

SiS.u"'uf" sealing. When he was here in earth with his apostles, and

SnUnd in the time of the primitive church, Christ's doctrine was

sufficiently sealed already with seals of his own making. What

should our seals do ? What need we to seal his seal? It is a

confirmed doctrine already.

The apists Oh, Luther, when he came into the world first, and dis-

jSSS mfra- puted against the Decretals, the Clementines, Alexandrines,

Shis011- Extravagantines1, what ado had he I But ye will say, perad-

venture, he was deceived in some things. I will not take

upon me to defend him in all points. I will not stand to it

that all that he wrote was true ; I think he would not so

himself : for there is no man but he may err. He came to

further and further knowledge : but surely he was a goodly

instrument. Well, I say, when he preached first, they call

upon him to do miracles. They were wrought before, and so

rapists have wc need to do no miracles. Indeed when the popish prelates

theirL;!wSn°[o prcachcd first, they had need of miracles, and the devil

confirm their I „ -r\ , i ,

doctrine. wrOught some in the preaching ot purgatory.

kind of miracles these were, all England doth know : but it

will not know. A wonderful thing that the people will con-

what profit tinue in their blindness and ignorance still! We have great

Chri5y8ei£(ra- utility of the miracles of our Saviour Jesus Christ. He doth

signify unto us by this wonderful work, that he is Lord as

well of the water as of the land. A good comfort for those

that be on the water, when they be in any tempest or

danger, to call upon him.

[i The Decretals form the second and part of the third division of
the body of Canon law, and consist chiefly of the letters or pretended
letters of different popes ; and profess to be decisions or judgments
in causes that had been submitted to the papal jurisdiction, especially
between the years 1150 and about 1300.

The Clementines form a portion of the third division of the body
of Canon law, and profess to be the decretal epistles of Pope Clement
V. between 1305 and 1314.

By Alexandrines the preacher probably meant the Constitutions and
decretal epistles of Pope Alexander III., which profess to be extant.

Extravagantines, or Extravagantes (quasi extra Corpus juris vagan-
tes), form a portion of the third division of the body of Canon law,
and are of two classes, viz. the Extravagantes or Decretals of Pope
John XXII., and the Extravagantes communes, or Decretals of uncer
tain authorship. The « ExtraVagantines" embrace the period between
the year 1316 and 1483.]

XII.] KING EDWARD THE SIXTH. 213

The fish here came at his commandment. Here we may
learn that all things in the water are subject to Christ. Peter
said, " Sir, we have laboured all night, and have not caught 2
one fin ; howbeit at your word we will to it afresh." By this
it appeareth that the gain, the lucre, the revenues that we
get, must not be imputed to our labour ; we may not say,
" Gramercy2 labour." It is not our labour, it is our Saviour
Christ that sendeth us living : yet must we labour, for he
that said to Peter labour, and he that bade the fishers labour,
bids all men to labour in their business. There be some There are
people that ascribe their gains, their increase gotten by any Si* their

f , , i increase to

iaculty , to the devil. Is there any, trow ye, in England the devil-

would say so ? Now if any man should come to another, and

say he got his living by the devil, he would fall out with

him. There is not a man in England that so saith ; yet is

there some that think it. For all that get it with false buy- who they are

,,,..,. . * that get their

mg and selling, with circumvention, with usury, impostures, |j™s by the
mixed wares, false weights, deceiving their lords and masters;'
all those that get their goods on this fashion, what do they
think but that the devil sends them gains and riches? For
they be his, being unlawfully gotten: what is this to say
but that the devil is author of their gains, when they be
so gotten ? for God inhibits them. Deus non volens iniqui-
tatem tu es ; " God will no iniquity." These folk arc greatly
deceived.

There be some, again, impute all to their labours and some impute
works. Yea, on the holy day they cannot find in their
hearts to come to the temple to the blessed communion;
they must be working at home. These are wide again on
the other side. And some there be that think, if they work
nothing at all, they shall have enough : they will have no
good exercise, but gape, and think God will send meat into
their mouths. And these are far wide3 : they must work, we must
He bade the fishers work : our Saviour Christ bade Peter w°rk'
work : and he that said so to them, says the same to us,
every man in his art. Benedict™ Deifacit divitem ; " The God'
blessing of God maketh a man rich." He lets his sun shine S
upon the wicked, as well as upon the good ; he sends riches
both to good and bad. But this blessing turns to them into

[2 groat thanks to : grand mercie.]
[3 arc as far wide, 1549.]

ins
to their
labour.

214 SIXTH SERMON PREACHED BEFORE [sERM.

a malediction and a curse; it increaseth their damnation.

St Paul, writing to the Thessalonians, did put an order how

We must ia- every man should work in his vocation : Cum essemus apud

l>our, or else " ; ; . .

we may not VOSj }wc prcecipieoamus voois, ut si quis nollet operan is nee
edat; which in our English tongue is1 : " When I was among
you," saith he, " I made this ordinance, that whosoever would not
do the work of his vocation should have no meat." It were
a good ordinance in a commonweal, that every man should be
set on work, every man in his vocation. " Let him have no
meat." Now he saith furthermore, Audivimus quosdam inter
vos versantes inordinate nihil operis facientes, " I hear say
there be some amongst you that live inordinately." What is
that word inordinately ? Idly, giving themselves to no occu-

curious men. pation for their living : curiose ayentes, curious men, given
to curiosity, to searching what other men do. St Paul saith,
" he heard say ;" he could not tell whether it were so or no.
But he took occasion of hearing say, to set out a good and
wholesome doctrine : His autem qui sunt ejusmodi prcecipi-
mus et obsecramus ; " We command and desire you for the
reverence of God, if there be any such, that they will do
the works of their vocation, and go quietly to their occupa
tion, and so eat their own bread :" else it is not their own,

Christ was a ft js other men's meat. Our Saviour Christ, before he began

carpenter.

his preaching, lived of his occupation ; he was a carpenter,
and gat his living with great labour. Therefore let no man
disdain or think scorn to follow him in a mean living, a
mean vocation, or a common calling and occupation. For as
he blessed our nature with taking upon him the shape of
man, so in his doing he blessed all occupations and arts.
Snnetchr" This is a notable example to signify that he abhors all idle-
idleness. nesg \\Then he was a carpenter, then he went and did the
work of his calling ; and when he was a preacher, he did
the works of that calling. He was no unpreaching prelate.
The bishop of Rome should have learned that at him. And
these gainers with false arts, what be they ? They are never
content with what they have, though it be never so much.
And they that are true dealers are satisfied with that that
it is riches God sends, though it be never so little. Qucestus magnus
° 6 Pietas cum animo sua sorte contento ; " Godliness is great
gamj ft is lucre enough, it is vantage enough, to be content
f1 which in our English tongue is, not in 1549, 1562.]

XII.] KING EDWARD THE SIXTH. 215

with that that God sends." The faithful cannot lack ; the
unfaithful is ever lacking, though he have never so much.

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

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

216

SEVENTH SERMON PREACHED HEFORE

THE SEVENTH SERMON OF M. LATIMER PREACHED
BEFORE KING EDWARD, APRIL NINETEENTH, [1549].

[ROMANS XV. 4.]

Quacunque scripta sunt, ad nostrum doctrinam scripta sunt.
All things that be written, they be written to be our doctrine.

BY occasion of this text, most honourable audience, I
have walked this Lent in the broad field of scripture, and
used my liberty, and entreated of such matters as I thought
meet for this auditory. I have had ado with many estates,
even with the highest of all. I have entreated of the duty
of kings, of the duty of magistrates and judges, of the duty
of prelates ; allowing that that is good, and disallowing the
contrary. I have taught that we are all sinners: I think
there is none of us all, neither preacher nor hearer, but we
may be amended, and redress our lives : we may all say,
yea, all the pack of us, Pcccavimus cum patribus nostris,
we are an " We have offended and sinned with our forefathers." In
multis offcndimus omnes : there is none of us all but we

God in many , . . .

ways. have in sundry things grievously offended almighty God.
I here entreated of many faults, and rebuked many kinds
of sins. I intend to-day, by God's grace, to shew you the
remedy of sin. "We be in the place of repentance : now is
the time to call for mercy, whilst we be in this world. "We
be all sinners, even the best of us all ; therefore it is good
to hear the remedy of sin. This day is commonly called
Good-Friday J : although every day ought to be with us
Good-Friday, yet this day we are accustomed specially to

t1 In the dedication prefixed to these sermons it is stated that they
were preached on the several Fridays in Lent, and in the third year of
the reign of Edward VI. Now as the 3d Edward VI. commenced on
the 28th day of January, 1549, reckoning according to the historical
year, and as Easter-day, 1549, fell on the 21st of April, the first Friday
in Lent would be on March 8th, and Good-Friday on the 19th of
April.]

XIII

•] KING EDWARD THE SIXTH. 217

our Saviour Jesus Christ. This day we have in memory c

his bitter passion and death, which is the remedy of our sin. ^theremedy

have a commemoration and remembrance of the passion of

Christ's death
is the re
for sin.

Therefore I intend to entreat of a piece of a story of his
passion ; I am not able to entreat of all. That I may do
that the better, and that it may be to the honour of God,
and the edification of your souls, and mine both, I shall
desire you to pray, &c. In this prayer I will desire you
to remember the souls departed, with lauds and praise to
almighty God, and that he did2 vouchsafe to assist them at
the hour of their death: in so doing you shall be put in
remembrance to pray for yourselves, that it may please
God to assist and comfort you in the agonies and pains of
death.

The place that I will entreat of is the twenty-sixth chap- Matt. xxvi.
ter of St Matthew. Howbeit, as I entreat of it, I will bor
row part of St Mark, and part of St Luke: for they have Lukexxii.

Mark xiv

somewhat that St Matthew hath not; and especially Luke.
The text is, Tune cum venisset Jesus in villain, quce dicitur
Gethsemani, " Then when Jesus came ;" some have in vil-
lam, some in agrum, some in prcedium. But it is all one ;
when Christ came into a grange, into a piece of land, into a
field, it makes no matter; call it what ye will. At what
time he had come into an honest man's house, and there
eaten his paschal lamb, and instituted and celebrated the
Lord's supper, and set forth the blessed communion; then
when this was done, he took his way to the place where he
knew Judas would come. It was a solitary place, and thither
he went with his eleven apostles : for Judas, the twelfth, was Judas was
about his business, he was occupied about his merchandise,

i . ,. .

and was providing among the bishops and priests to come
with an ambushment3 of Jews, to take our Saviour Jesu
Christ. And when he was come into the4 field or grange,
this village, or farm-place, which was called Gethsemane,
there was a garden, saith Luke, into the which he goeth, and Christ went
leaves eight of his disciples without ; howbeit he appointed to pray'
them what they should do : he saith, Sedete hie donee illuc
vadam et orem ; " Sit you here, whilst I go yonder and
pray." He told them that he went to pray, to monish

[2 would, 1549, 1562, 1571.] [3 imbushment, 1549, 1562.]

[4 this, 1584.]

Christ.

218 SEVENTH SERMON PREACHED BEFORE [sERM.

them what they should do, to fall to prayer as he did.

He left them there, and took no more with him but three,

Peter, James, and John, to teach us that a solitary place is
Christ fearcth meet for prayer. Then when he was come into this garden,

ccepit expavescere, " he began to tremble," insomuch he said,

Tristis est anima mea usque ad mortem, " My soul is heavy

and pensive even unto death."

This is a notable place, and one of the most especial and

chiefest of all that be in the story of the passion of Christ.

Here is our remedy : here we must have in consideration all

his doings and sayings, for our learning, for our edification,

for our comfort and consolation.

First of all, he set his three disciples that he took with

him in an order, and told them what they should do, saying,
we must use Sedete hie. et vie/Hate mecum, et orate ; " Sit here, and pray

pniycr lest m

temptS that vc cntcr not mto temptation." But of that I will en
treat afterward. Now when he was in the garden, Ccepit
expavescere, he began to be heavy, pensive, heavy-hearted.
I like not Origen's playing with this word ccepit l : it was a
perfect heaviness; it was such a one as was never seen a*
greater ; it was not only the beginning of a sorrow3. These
doctors, we have great cause to thank God for them, but
yet 1 would not have them always to be allowed. They
have handled many points of our faith very godly ; and we
may have a great stay in them in many things ; we might
not well lack them : but yet I would not have men to be
sworn to them, and so addict, as to take hand over head
whatsoever they say : it were a great inconvenience so
to do.

Well, let us go forward. He took Peter, James, and
why Christ John, into this garden. And why did he take them with
johT'into* him> rather than other? Marry, those that he had taken
the garden. ^eforej to whom he had revealed in the hill the trans
figuration and declaration of his deity, to see the revelation
of the majesty of his Godhead, now in the garden he revealed
to the same the infirmity of his manhood : because they had
tasted of the sweet, he would they should taste also of the

t1 Opera, Tom. m. p. 902. Edit. Bened. Paris. 1740.]
[2 the, 1549, 1562.]

[3 it was not only the beginning of a sorrow, supplied from 1549,
1562.]

XIII.] KING EDWARD THE SIXTH. 219

sour. He took these with him at both times: for two or

three is enough to bear witness. And he began to be heavy

in his mind ; he was greatly vexed within himself, he was Christ, why

sore afflicted, it was a great heaviness. He had been heavy j"^5^1"8

many times before ; and he had" suffered great afflictions in ««ii.

his soul, as for the blindness of the Jews ; and he was like

to suffer more pangs of pain in his body. But this pang

was greater than any that he ever4 suffered : yea, it was

a greater torment unto him, I think a greater pain, than

when he was hanged on the cross ; than when the four nails

were knocked and driven through his hands and feet ; than

when the sharp crown of thorns was thrust on his head.

This was the heaviness and pensiveness of his heart, the

agony of the spirit. And as the soul is more precious than painsofthe

,111 • , i • t. r> ji i • soul more

the body, even so is the pains5 of the soul more grievous grievous than

J fe r .the pains of

than the pains of the body: therefore there is another6 the body.
which writeth, Horror mortis gravior ipsa morte ; " The
horror and ugsomeness of death is sorer than death itself."
This is the most grievous pain that ever Christ suffered, even
this pang that he suffered in the garden. It is the most
notable place, one of them in the whole story of the passion,
when he said, Anima mea tristis est usque ad mortem,
" My soul is heavy to death ;" and cum coepisset expaves-
cere, " when he began to quiver, to shake." The grievous-
ness of it is declared by this prayer that he made : Pater,
si possibile est, #c., " Father, if it be possible, away with
this cup : rid me of it." He understood by this cup his
pains of death; for he knew well enough that his passion
was at hand, that Judas was coming upon him with the
Jews to take him.

There was offered unto him now the image of death; The image
the image, the sense, the feeling of hell : for death and hell °
go both together. I will entreat of this image of hell, which
is death. Truly no man can shew it perfectly, yet I will do No t0ngue
the best I can to make you understand the grievous pangs press the
that our Saviour Christ was in when he was in the garden. cK

w suffered.

As man's power is not able to bear it, so no man s tongue
is able to express it. Painters paint death like a man with-

[4 any he ever, 1549, 1562.] [5 pain, 1549.]

[6 Erasmus, in his paraphrase on this passage : " Est autem mortis
horror, si quando corripuit hominem, vel ipsa morte acerbior."]

220

SEVENTH SERMON PREACHED I1KPO11K

[sEBM,

Painters do

m-

could not

*W*

hmshelfged

himself.

inj and a body having nothing but bones. And hell
^ ^ifa }10rrible flames of burning fire : they bungle
somewhat at it, they come nothing near it. But this is no
true painting. No painter can paint hell, unless he could
paint the torment and condemnation both of body and soul ;
the possession and having of all infelicity. This is hell, this
is the image of death : this is hell, such an evil-favoured
face, such an uglesome countenance, such an horrible visage
our Saviour Christ saw of death and hell in the garden.
There is no pleasure in beholding of it, but more pain than
any tongue can tell. Death and hell took unto them this
evil-favoured face of sin, and through sin. This sin is so
highly hated of God, that he doth pronounce it worthy to
be punished with lack of all felicity, with the feeling of in-
felicity. Death and hell be not only the wages, the reward,
the stipend of sin : but they are brought into the world by
sin. Per peccatum mors, saith St Paul, " through sin death
entered into the world." Moses sheweth the first coming in
of it into the world. Whereas our first father Adam was set
at liberty to live for ever, yet God inhibiting him from eating
of the apple, told him : "If thou meddle with this fruit, thou
and all thy posterity shall fall into necessity of death, from
ever living : morte morieris, thou and all thy posterity shall
be subject to death." Here came in death and hell : sin was
their mother; therefore they must have such an image as
their mother sin would give them.

An uglesome1 thing and an horrible image must it needs
be, that is brought in by such a thing so hated of God ; yea,
this face of death and hell is so terrible, that such as have
been wicked men had rather be hanged than abide it. As
Achitophcl, that traitor to David, like an ambitious wretch,

. . j ,1 f

th°ugnt to have come to higher promotion, and therefore
1 conspired with Absolon against his master David : he,
when he saw his counsel took no place, goes and hangs
himself, in contemplation of this evil-favoured face of death.
Judas also, when he came with bushments to take his mas-
£er Christ, in beholding this horrible face hanged himself.
yea> the eiect pcopic Of God, the faithful, having the be
holding of his face, (though God hath always preserved
them, such a good God he is to them that believe in him,
[i ugsoinc, 1549.]

XIII.] KING EDWARD THE SIXTH. 221

that "he will not suffer them to be tempted above that

that they have been able to bear,") yet for all that, there

is nothing that they complain more sore than of this horror

of death. Go to Job, what saith he ? Pereat dies in quo Job cursed

natus sum, suspendium elegit anima mea ; " Wo worth the MJUfc*^

day that I was born in, my soul would be hanged :" saying j^jj1^

in his pangs almost he wist not what. This was when |™™r of

with the eye of his conscience and the inward man he

beheld the horror of death and hell : not for any bodily

pain he suffered ; for when he had boils, blotches, blains,

and scabs, he suffered them patiently : he could say then, Si

bona suscepi de manu Domini, &c., " If we have received

good things of God, why should we not suffer likewise evil?"

It was not for any such thing that he was so vexed :

but the sight of this face of death and hell was offered to why job

him so lively, that he would have been out of this world.

It was this evil-favoured face of death that so troubled him.

King David also said, in contemplation of this uglesome2

face, Labor avi in gemitu meo, " I have been sore vexed

with sighing and mourning." Turbatus est a furore oculus

meus, " Mine eye hath been greatly troubled in my rage."

A strange thing ! When he had to fight with Goliath, that i>avi<i feared

not Goliah

monstrous giant, who was able to have eaten him, he could ^0™°g"ant

abide him, and was nothing afraid. And now what a work ! ^^c feared

What exclamations makes he at the sight of death ! Jonas Jonas feared

likewise was bold enough to bid the shipmen cast him into buthejtear-

the sea, he had not seen that face and visage : but when he

was in the whale's belly, and had there the beholding of

it, what terror and distress abode he ! Hezekiah, when he iiezeiuah

.... . .. . feared not

saw oennacherib besieging his city on every side most vio- the mighty
lently, was nothing afraid of the great host and mighty semw •
army that was like to destroy him out of hand ; yet he death-
was afraid of death. When the prophet came unto him,
and said, Dispone domui tuce, morte morieris et non vives,
" Set thy house in order, for thou shalt surely die, and not
live ;" (2 Kings xx.), it struck him so to the heart that he fell
a-weeping. 0 Lord, what an horror was this! There be
some writers3 that say, that Peter, James, and John were in

[2 ugsome, 1549.]

[3 Sec Dionysius Carthus. in Evangel. Luccc, c. xxii. : Thorn.
Aquinat. Oaten. Aur. in Luc. c. v.]

acherib,
t he feared

222

SEVENTH SERMON PREACHED BEFORE

[sERM.

his mind.

i»atie,,tiy.

this feeling at the same time ; and that Peter, when he said,
Exi a me, Domine, quia liomo peccator sum, " Depart
from me, 0 Lord, for I am a sinful man," did taste some
part of it : he was so astonished, he wist not what to say.
It was not long that they were in this anguish ; some say
longer, some shorter : but Christ was ready to comfort them,
and said to Peter, Ne timeas, " Be not afraid." A friend of
mine told me of a certain woman that was eighteen years to-
thetlbSdey> £e^lcr m *k I knew a man myself, Bilney, little Bilney,
tliat blessed martyr of God, what time he had borne his
fagot> and was come again to Cambridge, had such conflicts
within himself, beholding this image of death, that his friends
were afraid to let him be alone : they were fain to be with
him day and night, and comforted him as they could, but
no comforts would serve. As for the comfortable places
of scripture, to bring them unto him it was as though a
man would run him through the heart with a sword ; yet
afterward, for all this, he was revived, and took his death
patiently, and died well against the tyrannical see of Rome1.
Wo will be to that bishop, that had the examination of him,
if he repented not !

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

By this it may somewhat appear what our Saviour
Christ suffered; he doth not dissemble it himself, when he
in sa*tn' " ^ sou^ ^ heavy to death :" he was in so sore
an agony, that there issued out of him, as I shall entreat
anon, drops of blood. An ugsome thing surely, which this
fact and deed sheweth us, what horrible pains he was in
for our sakes ! But you will say, " How can this be ? It
were possible that I, and such other as be great sinners,

[l Sir Thomas More notwithstanding tries to make out that
Bilney died in communion with the Church of Rome. Works, pp.
349, 350. But see the account in Foxe, Book vui.]

word's sake.

XIII

.] KING EDWARD THE SIXTH. 223

should suffer such affliction ; the Son of God, what our Sa
viour Christ, [who] never sinned, how can this stand that
he should be thus handled ? He never deserved it."

Marry, I will tell you how. We must consider our Christ was
Saviour Christ two ways, one way in his manhood, another «unh™en
in his Godhead. Some places of scripture must be referred njSinJMn

. T , . ,-* his Godhead.

to his Deity, and some to his humanity. In his Godhead
he suffered nothing ; but now he made himself void of his
Deity, as scripture saith, Cum esset in forma Dei, exina-
nivit seipsum, "Whereas he was in the form of God, he
emptied himself of it, he did hide it, and used himself as
though he had not had it." He would not help himself with
his Godhead ; "he humbled himself with all obedience unto
death, even to the death of the cross :" this was in that
he was man. He took upon him our sins2: not the work cimst was

n • T -i •, «, •, accounted

oi sm ; 1 mean not so : not to do it, not to commit it ; the greatest
but to purge it, to cleanse it, to bear the stipend of it : woSd^be- ie
and that way he was the great3 sinner of the world. He }".<>k up°n.

<J o him our sins.

bare all the sin of the world on his back; he would become
debtor for it.

Now to sustain and suffer the dolours of death is not ch,rist is the

only pur-

to sin : but he came into this world with his passion to purge §* J JJ, of

our sins. Now this that he suffered in the garden is one of

the bitterest pieces of all his passion : this fear of death

was the bitterest pain that ever he abode, due to sin

which he never did, but became debtor for us. All this

he suffered for us ; this he did to satisfy for our sins. It

is much like as if I owed another man twenty thousand

pounds, and should pay it out of hand, or else go to the

dungeon of Ludgate4; and when I am going to prison, one of

my friends should come, and ask, "Whither goeth this man?"

and after he had heard the matter, should say, "Let me The notable

answer for him, I will become surety for him : yea, I will Christ shew-

^ ed to man-

pay all for him." Such a part played our Saviour Christ kind-

with us. If he had not suffered this, I for my part should

[2 our sins : our sins not the work of sin, 1549, 1562.]

[a greatest, 1571, 1584.]

[4 Ludgate was the most western gate of the old city of London,
and to it was formerly attached a prison for all freemen of the city,
who might be imprisoned "for debt, trespasses, accounts and con
tempts." Stowe, Survey of London, edited by Strype, Vol. i. p. 20.]

224 SEVENTH SERMON PREACHED BEFORE [sERM.

have suffered, according to the gravity and quantity of iny
The Beater sins, damnation. For the greater the sin is, the greater
^ateVfs the is the punishment in hell. He suffered for you and me,
in such a degree as is due to all the sins of the whole
world. It was as if you would imagine that one man had
committed all the sins since Adam : you may be sure he
should be punished with the same horror of death, in such
a sort as all men in the world should have suffered. Feign
and put case, our Saviour Christ had committed all the sins of
the world ; all that I for my part have done, all that you for
your part have done, and that any man else hath done: if he
had done all this himself, his agony that he suffered should
have been no greater nor grievouscr than it was. This that
ins suffering he suffered in the garden was a portion, I say, of his passion,
wa?bXden and one of the bitterest parts of it. And this he suffered for
'' our sins, and not for any sins that he had committed himself :
for all we should have suffered, every man according to his
why Christ own deserts. This he did of his goodness, partly to purge
suffered s ,-h ^ cicanso our sins> partly because he would taste and feel
our miseries, quo possit succurrere nobis, " that he should
the rather help and relieve us;" and partly he suffered to
give us example to behave ourselves as he did. He did
not suffer, to discharge us clean from death, to keep us clean
from it, not to taste of it. Nay, nay, you must not take it so.
^InThoui We sll<iU havc tllc Beholding of this ugsome face every one of
ue us we shall feel it ourselves. Yet our Saviour Christ did

odtr,.

suffer, to the intent to signify to us that death is overcome-
HOW we shaN able. We shall indeed overcome it, if we repent, and ac-
deatTme knowledge that our Saviour Jesu Christ pacified with his
pangs and pains the wrath of the Father ; having a love
to walk in the ways of God. If we believe in Jesu Christ,
we shall overcome death : I say it shall not prevail against us.
Wherefore, whensoever it chanceth thee, my friend, to have
the tasting of this death, that thou shalt be tempted with this
horror of death, what is to be done then ? Whensoever thou
whatistobefeelcst thy soul heavy to death, make haste and resort to this
garden ; and with this faith thou shalt overcome this terror
w]ien it cometh. Oh, it was a grievous thing that Christ
suffered here ! 0 the greatness of this dolour that he suffer
ed in the garden, partly to make amends for our sins, and
partly to deliver us from death ; not so that we should not

XIII

.] KING EDWARD THE SIXTH. 225

die bodily, but that this death should be a way to a better
life, and to destroy and overcome hell ! Our Saviour Christ
had a garden, but he had little pleasure in it. You have
many goodly gardens : I would you would in the midst of
them consider what agony our Saviour Christ suffered in
his garden. A goodly meditation to have in vour gardens ! A meditation

< J «/ for us in our

It shall occasion you to delight no farther in vanities, but sardens-
to remember what he suffered for you. It may draw you
from sin. It is a good monument, a good sign, a good moni
tion, to consider how he behaved himself in this garden.

Well ; he saith to his disciples, " Sit here and pray with
me." He went a little way off, as it were a stone's cast
from them, and falleth to his prayer, and saith : Pater, si
possibile est, transeat a me calix iste ; " Father, if it be pos
sible, away with this bitter cup, this outrageous pain." Yet
after he corrects himself, and says, Veruntamen non sicut
ego volo, sed sicut tu vis ; " Not my will, but thy will be
done, 0 Father." Here is a good meditation for Christian
men at all times, and not only upon Good Friday. Let
Good Friday be every day to a Christian man, to know to Every day
use his passion to that end and purpose ; not only to read Good vrt
the story, but to take the fruit of it. Some men, if they Christian
had been in this agony, would have run themselves through
with their swords, as Saul did : some would have hanged i Sam. XXXi.
themselves, as Achitophel did. Let us not follow these men, 2 sam. xvii.
they be no examples for us ; but let us follow Christ, which
in his agony resorted to his Father with his prayer. This
must be our pattern to work by.

Here I might dilate the matter as touching praying to we must
saints. Here we may learn not to pray to saints. Christ and not to '

saints.

bids us, Ora Patrem qui est in ccelis, " Pray to thy Father
that is in heaven ;" to the Creator, and not to any creature.
And therefore away with these avowries1 : let God alone be
our avowry. What have we to do to run hither or thither,
but only to the Father of heaven ? I will not tarry to speak
of this matter.

Our Saviour Christ set his disciples in an order, and com
manded them to watch and pray, saying, Vigilate et orate ;
" Watch and pray." Whereto should they watch and pray ?
He saith by and by, ne intretis in tentationem, " that ye

[* avowries, protectors — advoeria, protection, guardianship.]

15

[LATIMER.J

226 SEVENTH SERMON PREACHED BEFORE [sERM

enter not into temptation." He bids them not pray that we
commanded be not tempted ; for that is as much to say, as to pray that
we should be out of this world. There is no man in this
world without temptation. In the tune of prosperity we
are tempted to wantonness, pleasures, and all lightness;
in time of adversity, to despair in God's goodness. Tempta-
A difference tion never ceases. There is a difference between being
bein|tempt- tempted, and entering into temptation. He bids therefore

ed and enter

ing into not to pray that they be not tempted, but that they " enter

not into temptation." To be tempted is no evil thing. For

what is it ? No more than when the flesh, the devil and the

world, doth solicit and move us against God. To give place

to these suggestions, and to yield ourselves, and suffer us to

be overcome of them, this is to enter into temptation. Our

The apostics Saviour Christ knew that they should be grievously tempted,

of their ' and therefore he gave them warning that they should not

temptation. *

give place to temptation, nor despair at his death : and if
they chanced to forsake him, or to run away, in case they
tripped or swerved, yet to come again.

But our Saviour Christ did not only command his disci
ples to pray, but fell down upon his knees flat upon the

Christ did ground, and prayed himself, saying, Pater, si fieri potest,
transeat a me calix iste ; " Father, deliver me of this pang
and pain that I am in, this outrageous pain." This word,
" Father," came even from the bowels of his heart, when he
made his moan ; as who should say, "Father, rid me ; I am in
such pain that I can be in no greater ! Thou art my Father,
I am thy Son. Can the Father forsake his son in such
anguish?" Thus he made his moan. "Father, take away this
horror of death from me ; rid me of tliis pain ; suffer me not
to be taken when Judas comes ; suffer me not to be hanged
on the cross ; suffer not my hands to be pierced with nails,

Christ shew- nor my heart with the sharp spear." A wonderful thing,

cth himself a , ,, ,. n i • T • i /» • , i n j

very man, that he should so oft tell his disciples of it before, and now,

and to have . * , _ .

m!tiesethafitr~ w^en ^e cometh to the point, to desire to be rid 01 it, as

man hath, though he would have been disobedient to the will of his

Father. Afore he said, he came to suffer ; and now he says,

away with this cup. Who would have thought that ever this

gear should have come out of Christ's mouth ? What a case

is this ! What should a man say ? You must understand, that

Christ took Christ took upon him our infirmities, of the which this was

upon him all

XIII

• ] KING EDWARD THE SIXTH. 227

one, to be sorry at death. Among the stipends of sin, this our
was one, to tremble at the cross: this is a punishment for Sn!except
our sin.

It goeth otherways with us than with Christ : if we
were in like case, and in like agony, almost we would curse
God, or rather wish that there were no God. This that he
said was not of that sort ; it was referring the matter to the
will of his Father. But we seek by all means, be it right, be
it wrong, of our own nature to be rid out of pain : he desired
it conditionally, as it might stand with his Father's will ; add
ing a veruntamen to it. So his request was to shew the
infirmity of man. Here is now an example what we shall do An example

i • 1M -r-r , -1.1 for us when

when we are in like case. He never deserved it, we have, wearetempt-

He had a veruntamen, and notwithstanding1 : let us have so

to. We must have a " nevertheless, thy will be done, and

not mine : give me grace to be content, to submit my will

unto thine." His fact teacheth us what to do. This is our when weare

surgery, our physic, when we be in agony : and reckon upon whTfec

it, friends, we shall come to it ; we shall feel it at one time or ^ °

another.

What doth he now ? What came to pass now, when he
had heard no voice, his Father was dumb ? He resorts to his
friends, seeking some comfort at their hands. Seeing he had
none at his Father's hand, he cometh to his disciples, and
finds them asleep. He spake unto Peter, and said, " Ah Peter,
art thou asleep?" Peter before had bragged stoutly, as though
he would have killed, (God have mercy upon his soul!) and now,
when he should have comforted Christ, he was asleep. Not
once buff nor baff to him : not a word. He was fain to say
to his disciples, Vigilate et orate, " Watch and pray ; the watch and
spirit is ready, but the flesh is weak :" he had never a word pr<
of them again. They might at the least have said, " 0 Sir,
remember yourself ; are you not Christ ? Came not you into
this world to redeem sin ? Be of good cheer, be of good com
fort : this sorrow will not help you ; comfort yourself by
your own preaching. You have said, Oportet Filium hominis
pati, ' It behoveth the Son of man to suffer.' You have not
deserved any thing, it is not your fault." Indeed, if they had
done this with him, they had played a friendly part with him ;
but they gave him not so much as one comfortable word.
f1 a notwithstanding, 1549.]

15—2

228 SEVENTH SERMON PREACHED BEFORE [sERM.

We run to our friends in our distresses and agonies, as though
we had all our trust and confidence in them. He did not so ;
he resorted to them, but trusted not in them. We will run
to our friends, and come no more to God ; he returned
we shaii again. What ! Shall we not resort to our friends in time of
fri'edndsr need ? And, trow ye, we shall not find them asleep ? Yes, I
warrant you : and when we need their help most, we shall
not have it. But what shall we do, when we shall find lack
in them ? We will cry out upon them, upbraid them, chide,
brawl, fume, chafe, and backbite them. But Christ did not
so ; he excused his friends, saying, Vigilate et orate ; spi-
ritus quidem promptus est, caro autem infirma: "0 1" quoth
he, " watch and pray : I see well the spirit is ready, but the
flesh is weak." What meaneth this ? Surely it is a comfort
able place. For as long as we live in this world, when we
be at the best, we have no more but promptitudinem spiri-
tus cum infirmitate camis, the readiness of the spirit with
the infirmity of the flesh. The very saints of God said,
Rom.vii. Velle adest mihi, " My will is good, but I am not able to
perform it." I have been with some, and fain they would,
fain they would : there was readiness of spirit, but it would
not be ; it grieved them that they could not take things as
theJ should do- The flesh resisteth the work of the Holy
Ghost in our hearts, and lets it, lets it. We have to pray
ever to God. 0 prayer, prayer ! that it might be used in
this realm, as it ought to be of all men, and specially of ma
gistrates, of counsellors, of great rulers ; to pray, to pray
that it would please God to put godly policies in their hearts!
Call for assistance.

I have heard say, when that good queen1 that is gone
had ordained in her house daily prayer both before noon,
and after noon, the admiral gets him out of the way, like a
mole digging in the earth. He shall be Lot's wife to me as
long as I live. He was, I heard say, a covetous man, a
covetous man indeed2 : I would there were no more in
England ! He was, I heard say, an ambitious3 man : I would
there were no more in England ! He was, I heard say, a
seditious4 man, a contemner of common prayer : I would there

t1 Catherine Par, who married the lord admiral Seymour.]
[2 He was a covetous man; an horrible covetous man, 1549.]
[3 He was an ambitious, 1549.] [4 He was a seditious, 1549.]

XIII.] KING EDWARD THE SIXTH. 229

were no more in England ! Well : he is gone5. I would he
had left none behind him ! Remember you, my lords, that
you pray in your houses to the better mortification of your
flesh. Remember, God must be honoured. I will you to
pray, that God will continue his Spirit in you. I do not
put you in comfort, that if ye have once the Spirit, ye cannot
lose it. There be new spirits start up now of late6, that say,
after we have received the Spirit, we cannot sin. I will
make but one argument : St Paul had brought the Galatians
to the profession of the faith, and left them in that state;
they had received the Spirit once, but they sinned again, as
he testified of them himself : he saith, Currebatis bene ; ye
were once in a right state: and again, Recepistis
ex operibus legis an ex justitia fidei ? Once they had the sj
Spirit by faith; but false prophets came, when he was
gone from them, and they plucked them clean away from
all that Paul had planted them in : and then said Paul
unto them, O stulti Galati, quis vos fascinavit ? " 0
foolish Galatians, who hath bewitched you?" If this be
true, we may lose the Spirit that we have once possessed.
It is a fond thing : I will not tarry in it. But now to
the passion again.

Christ had been with his Father, and felt no help : he
had been with his friends, and had no comfort: he had prayed
twice, and was not heard : what did he now ? Did he give

Christ con-

prayer over? No, he goeth again to his Father, and saith
the same again : " Father, if it be possible, away with this 55SS.lD
cup." Here is an example for us, although we be not heard
at the first time, shall we give over our prayer? Nay, we
must to it again. 7[We must be importune upon God.] "We
must be instant in prayer. He prayed thrice, and was not
heard; let us pray8 threescore times. Folks are very dull
now-a-days in prayer, to come to sermons, to resort to com- House-
mon prayer. You house-keepers, and especially great men,
give example of prayer in your houses.

Well; did his Father look upon him this second time?1*'
No, he went to his friends again, thinking to find some com-

[5 He is gone, 1549.]

[6 The Familists, or followers of David George.]

p From 1549.]

[8 let us sinners pray, 1549.]

230 SEVENTH SERMON PREACHED BEFORE [sERM.

fort there, but he finds them asleep again ; more deep asleep
than ever they were : their eyes were heavy with sleep ;
there was no comfort at all ; they wist not what to say to
him. A wonderful thing, how he was tost from post to
pillar; one while to his Father, and was destitute at his
hand ; another while to his friends, and found no comfort at
them : his Father gave him looking on, and suffered him to
bite upon the bridle awhile. Almighty God beheld this bat
tle, that he might enjoy the1 honour and glory; "that in
his name all knees should bow, ccelestium, terrestrium et in-
fernorum, in heaven, earth, and hell." This, that the Father
would not hear his own Son, was another punishment due to
our sin. When we cry unto him, he will not hear us. The
prophet Jeremy saith, Clamabunt ad me et ego non exau-
diam eos ; " They shall cry unto me, and I will not hear
them." These be Jeremy's words: here he threateneth to
God punish- punish sin with not hearing their prayers. The prophet saith,
tearing Sf10 " They have not had the fear of God before their eyes, nor

our prayers. . . . ..

have not regarded discipline and correction. I never saw,

surely, so little discipline as is now-a-days. Men will be

masters ; they will be masters and no disciples. Alas, where

people are is tliis discipline now in England? The people regard no

order'or discipline ; they be without all order. Where they should

honesty. * .

give place, they will not stir one inch : yea, where magis
trates should determine matters, they will break into the
place before they come, and at their coming not move a whit
for them. Is this discipline ? Is this good order ? If a man
say anything unto them, they regard it not. They that be
called to answer, will not answer directly, but scoff the matter
The more we out. Men the more they know, the worse they be ; it is
worse' we be. truly said, scientia inflat, "knowledge maketh us proud, and
causeth us to forget all, and set away discipline." Surely in
I"t™etjf P°Pery they had a reverence; but now we have none at all.
revlrenS ^ never saw the like. This same lack of the fear of God and
atuau.ownone discipline in us was one of the causes that the Father would
not near his Son. This pain suffered our Saviour Christ for
us, who never deserved it. 0, what it was that he suffered
in this garden, till Judas came ! The dolours, the terrors, the
why Christ sorrows that he suffered be unspeakable ! He suffered partly

suffered so ^ ,

sore m the to make amends for our sins, and partly to give us example,

f1 that honour, 1549.]

XIII.] KING EDWARD THE SIXTH. 231

what we should do in like case. What comes of this gear in
the end ?

Well ; now he prayeth again, he resorteth to his Father
again. Angore correptus proliocius orabat : he was in sorer
pains, in more anguish than ever he was ; and therefore he
prayeth longer, more ardently, more fervently, more vehe
mently, than ever he did before. 0 Lord, what a wonderful
thing is this! This horror of death is worse than death itself,
and is more ugsome, 2[more bitter than any bodily death.]
He prayeth now the third time. He did it so instantly, so Christ, prayed
fervently, that it brought out a bloody sweat, and in such J™!*jjf
plenty, that it dropped down even to the ground. There blood-
issued out of his precious body drops of blood. What a pain
was he in, when these bloody drops fell so abundantly from
him ! Yet for all that, how unthankful do we shew ourselves our unthank-

-II- -i • ift i fulness and

toward him that died only for our sakes, and for the remedy ingratitude to

* . * God which

of our sins ! 0 what blasphemy do we commit day by day ! died for us.

what little regard have we to his blessed passion, thus to

swear by God's blood, by Christ's passion ! We have nothing

in our pastime, but " God's blood," " God's wounds." We

continually blaspheme his passion, in hawking, hunting, dicing,

and carding. Who would think he should have such enemies

among those that profess his name? What became of his

blood that fell down, trow ye ? Was the blood of Hales3 of Thejbiood of

it? Wo worth it! What ado was there to bring this o

of the king's head ! This great abomination, of the blood of relic-

Hales, could not be taken a great while out of his mind.

You that be of the court, and especially ye sworn chap
lains, beware of a lesson that a great man taught me at my
first coming to the court : he told me for good- will ; he
thought it well. He said to me, "You must beware, howsoever
ye do, that ye contrary not the king; let him have his say- Ameetiesson

I « 11 i • • i i • ^ ' for flatterers

ings; lollow him; go with mm. Marry, out upon tins coun-
sel ! Shall I say as he says ? Say your conscience, or else
what a worm shall ye feel gnawing ; what a remorse of con
science shall ye have, when ye remember how ye have slacked

[2 From 1549.]

[3 A noted relic, kept in the abbey of Hales in Gloucestershire.
It was said to be a portion of our Saviour's blood, but when examined
it was found to be coloured honey. Hearne, Benedict. Abbat. Tom. n.
pp. 751, &c.]

232 SEVEXTH SERMON PREACHED BEFORE [sERM.

your duty ! It is a good wise verse, Gutta cavat lapidem
non vi sed scepe cadendo ; " The drop of rain maketh a hole
^n ^° stonc' no* ^7 violence, but by oft falling." Likewise
m>t8viaoSiy a Prmce must be turned ; not violently, but he must be won
by a little and a little. He must have his duty told him ;
but it must be done with humbleness, with request of pardon;
or else it were a dangerous thing. Unpreaching prelates
have been the cause, that the blood of Hales did so long blind
the king. Wo worth that such an abominable thing should
be in a Christian realm! But thanks be to God, it was partly
redressed in the king's days that dead is, and much more
now. God grant good-will and power to go forward, if there
be any such abomination behind, that it may be utterly
rooted up!

0 how happy are we, that it hath pleased Almighty God
to vouchsafe that his Son should sweat blood for the redeem
ing of our sins ! And, again, how unhappy are we, if we
will not take it thankfully, that were redeemed so painfully !
Alas, what hard hearts have we ! Our Saviour Christ never
sinned, and yet sweat he blood for our sins. We will not

once watcr our evcs w^n a &w tears- What an horrible
thing is sin ; that no other thing would remedy and pay the
ransom for it, but only the blood of our Saviour Christ !
There was nothing to pacify the Father's wrath against man,
but such an agony as he suffered. All the passion of all the
martyrs that ever were, all the sacrifices of patriarchs that
ever were, all the good works that ever were done, were
not able to remedy our sin, to make satisfaction for our sins,
s death nor anything besides, but this extreme passion and blood-

EmeJy & shading of dlir most merciful Saviour Christ.

oursin- But to draw toward an end. What became of this three

fold prayer? At the length, it pleased God to hear his Son's
prayer ; and sent him an angel to corroborate, to strengthen,
to comfort him. Christ needed no angel's help, if he had
listed to ease himself with his deity. He was the Son of

Svednst ^0(^ : w^at tnen ? Forsomuch as he was man, he received

tchemafngeiof com^ort at tne angel's hand ; as it accords to our infirmity.
His obedience, his continuance, and suffering, so pleased the

Note a com- Father of heaven, that for his Son's sake, be he never so

fortanle . .

remise and great a sinner, leaving his sin, and repenting for the same,
saying. he will owe him such favour as though he had never com-

XIII.] KING EDWARD THE SIXTH. 233

mitted any sin. The Father of heaven will not suffer him to
be tempted with this great horror of death and hell to the
uttermost, and above that he is able to bear. Look for it,
my friends, by him and through him, we1 shall be able to
overcome it. Let us do as our Saviour Christ did, and we A lesson for
shall have help from above, we shall have angels' help : if temptation.
we trust in him, heaven and earth shall give up, rather than
we shall lack help. He saith he is Adjutor in necessitatibus,
" an helper in time of need."

When the angel had comforted him, and when this horror
of death was gone, he was so strong, that he offered himself
to Judas ; and said, " I am he." To make an end : I pray
you take pains : it is a day of penance, as we use to say, give
me leave to make you weary this day. The Jews had him The horror of
to Caiaphas and Annas, and there they whipped him, and t^ony
beat him : they set a crown of sharp thorns upon his head, sustained in

<l . tne garden,

and nailed him to a tree : yet all this was not so bitter, as
this horror of death, and this agony that he suffered in the
garden, in such a degree as is due to all the sins of the
world, and not to one man's sins. Well ; this passion is our
remedy ; it is the satisfaction for our sins.

His soul descended to hell for a time. Here is much
ado ! These new upstarting spirits say, " Christ never de
scended into hell, neither body nor soul." In scorn they Against such
will ask, " Was he there ? What did he there2 ?" What U ^
we cannot tell what he did there ? The creed goeth no Sl
further, but saith, he descended thither. What is that to us,
if we cannot tell, seeing we were taught no further? Paul
was taken up into the third heaven ; ask likewise what he
saw when he was carried thither ? You shall not find in
scripture, what he saw or what he did there : shall we not,
therefore, believe that he was there ? These arrogant spirits, Arroga
spirits of vain-glory, because they know not by any express
scripture the order of his doings in hell, they will not believe
that ever he descended into hell. Indeed this article hath

[l he, in most of the old editions.]

[2 Thus Alexander Humes, in his controversy with Dr Adam Hyll,
respecting this article of the Creed; "I pray you (good M. Hill)
seeing you would have us undoubtedly believe that Christ descended
into hell; tell us undoubtedly to what end he should descend thither?"
Hyll, Defence of the Article, &c. p. 62. Lond. 1592.]

SEVENTH SERMON PREACHED BEFORE [sERM.

not so full scripture, so many places and testimonies of
scriptures, as others have ; yet it hath enough : it hath two
or three texts ; and if it had but one, one text of scripture
is of as good and lawful authority as a thousand, and of as
certain truth. It is not to be weighed by the multitude of
texts. I believe as certainly and verily that this realm of
England hath as good authority to hear God's word, as any
nation in all the world : it may be gathered by two texts :
one of them is this; Ite in universum mundum, el predicate
evangelium omni creaturce, " Go into the whole world, and
preach the gospel to all creatures." Again, Deus vult omnes
homines salvos fieri, " God will have all men to be saved."
He excepts not the Englishmen here, nor yet expressly
nameth them; and yet I am as sure that this realm of
England, by this gathering, is allowed to hear God's word,
as though Christ had said a thousand times, " Go preach to
Englishmen : I will that Englishmen be saved." Because
tliis article of his descending into hell cannot be gathered so
directly, so necessarily, so formally, they utterly deny it.

Tliis article hath scriptures two or three ; enough for
curious quiet minds : as for curious brains, nothing can content them.

brains arc

This the devil's stirring up of such spirits of sedition is an
evident argument that the light is come forth ; for his word
is abroad when the devil rusheth, when he roareth, when he
stirreth up such busy spirits to slander it. My intent is not
to entreat of this matter at this time. I trust the people
will not be carried away with these new arrogant spirits.
I doubt not, but good preachers will labour against them.

But now I will say a word, and herein I protest first of
all, not arrogantly to determine and define it : I will contend
with no man for it; I will not have it to be prejudice to any
body, but I offer it unto you to consider and weigh it.
There be some great clerks1 that take my part, and I
perceive not what evil can come of it, in saying, that our
Saviour Christ did not only in soul descend into hell, but
also that he suffered in hell such pains as the damned spirits
did suffer there. Surely, I believe verily, for my part, that

t1 The opinion here mentioned was maintained by Cardinal Nicho
las de Cusa and other Romanists ; as also, by some of the continental
reformers.]

never
content.

Bear with
father Lati-

XIII.] KING EDWARD THE SIXTH. 235

he suffered the pains of hell proportionably, as it corresponds

and answers to the whole sin of the world. He would not

suffer only bodily in the garden and upon the cross, but also

in his soul when it was from the body; which was a pain

due for our sin. Some write so, and I can believe it, that he

suffered in the very place, and I cannot tell what it is, call

it what ye will, even in the scalding-house, in the ugsome-

ness of the place, in the presence of the place, such pain as

our capacity cannot attain unto : it is somewhat declared

unto us, when we utter it by these effects, " by fire, by Fire, mash-

gnashing of teeth, by the worm that gnaweth on the con-

science." Whatsoever the pain is, it is a great pain that he are terms '

uttering to

suffered for us. ofhdipains

I see no inconvenience to say, that Christ suffered in soul
in hell. I singularly commend the exceeding great charity
of Christ, that for our sakes would suffer in hell in his soul.
It sets out the unspeakable hatred that God hath to sin.
I perceive not that it doth derogate any thing from the
dignity of Christ's death; as in the garden, when he suffered,
it derogates nothing from that he suffered on the cross.
Scripture speaketh on this fashion : Qui credit in me habet
vitam ceternam; "He that belie veth in me, hath life ever- The peculiar
lasting." Here he sets forth faith as the cause of our justi- marnntaof

, . . . speaking of

fication ; in other places, as high commendation is given to
works: and yet, are the works any derogation from that
dignity of faith ? No. And again, scripture saith, Traditus
est propter peccata nostra, et exsuscitatus propter justifi-
cationem, &c. It attributeth here our justification to his Christ
resurrection; and doth this derogate any thing from his
death? Not a whit. It is whole Christ. What with his
nativity ; what with his circumcision ; what with his incarna
tion and the whole process of his life; with his preaching;
what with his ascending, descending ; what with his death ;
it is all Christ that worketh our salvation. He sitteth on
the right hand of the Father, and all for us. All this is the
work of our salvation. I would be as loth to derogate any
thing from Christ's death, as the best of you all. How
inestimably are we bound to him ! What thanks ought we to
give him for it! We must have this continually in remem
brance : Propter te morti tradimur tota die, " For thee we
are in dying continually." The life of a Christian man

236

SEVENTH SERMON PREACHED BEFORE

[SERM.

Christ was
beneficial to
us in all his
doings.

The blessed
communion
is a remem
brance of
Christ's

The usage of
the primitive
rhurch in the

is nothing but a readiness to die, and a remembrance of
death.

If this that I have spoken of Christ's suffering in the
garden, and in hell, derogate any thing from Christ's death
and passion, away with it; believe me not in this. If it do
not, it commends and sets forth very well unto us the per
fection of the satisfaction that Christ made for us, and the
work of redemption, not only before witness in this world, but
in hell, in that ugsome place ; where whether he suffered or
wrestled with the spirits, or comforted Abraham, Isaac, and
Jacob, I will not desire to know. If ye like not that which I
have spoken of his suffering, let it go, I will not strive in it :
I will be prejudice to no body ; weigh it as ye list. I do but
offer it you to consider. It is like, his soul did somewhat the
three days that his body lay in the grave. To say, he suf
fered in hell for us, derogates nothing from his death : for
all things that Christ did before his suffering on the cross,
and after, do work our salvation. If he had not been incar
nate, he had not died : he was beneficial to us with all things
he did. Christian people should have liis suffering for them
in remembrance. Let your gardens monish you, your pleasant
gardens, what Christ suffered for you in the garden, and
what commodity you have by his suffering. It is his will ye
should so do ; he would be had in remembrance. Mix your
pleasures with the remembrance of his bitter passion. The
whole passion is satisfaction for our sins; and not the bare
death, considering it so nakedly by itself. The manner of
speaking of scripture is to be considered. It attributeth our
salvation now to one thing, now to another that Christ did ;
where indeed it pertained to all. Our Saviour Christ hath
left behind him a remembrance of his passion, the blessed
communion, the celebration of the Lord's Supper : alack !
it hath been long abused, as the sacrifices were before in the
old law. The patriarchs used sacrifice in the faith of the
Seed of the woman, which should break the serpent's head.
The patriarchs sacrificed on hope, and afterward the work
was esteemed. There come other after, and they consider
not the faith of Abraham and the patriarchs, but do their
sacrifice according to their own imagination : even so came
it to pass with our blessed communion. In the primitive
church, in places when their friends were dead, they used to

XIII.] KING EDWARD THE SIXTH. 237

come together to the holy communion1. What! to remedy receiving of

, « Vr ' • . . , the commu-

them that were dead ? No, no, a straw ; it was instituted nion at the

burial of the

for no such purpose. But then they would call to remem- dead-
brance God's goodness, and his passion that he suffered for
us, wherein they comforted much their faith.

Others came afterward, and set up all these kinds of Massing was
massing, all these kinds of iniquity. What an abomination ahommatjon
is it, the foulest that ever was, to attribute to man's work
oui' salvation ! God be thanked that we have this blessed
communion set forth so now, that we may comfort, increase,
and fortify our faith at that blessed celebration! If he be
guilty of the body of Christ, that takes it unworthily ; he
fetcheth great comfort at it, that eats it worthily. He doth
eat it worthily, that doth eat it in faith. In faith ? in what
faith? Not long ago a great man said in an audience, "They A great man
babble much of faith ; I will go lie with my whore all night, knew other

than the

and have as good a faith as the best of them all." I think whore-

monger s

he never knew other but the whoremonger's faith. It is no faith-

such faith that will serve. It is no bribing judge's or

justice's faith; no rent-raiser's faith; no whoremonger's faith;

no lease-monger's faith ; nor no seller of benefices' faith ;

but the faith in the passion of our Saviour Christ. We must ^vhat faith

1 . will serve.

believe that our Saviour Christ hath taken us again to his
favour, that he hath delivered us his own body and blood, to
plead with the devil, and by merit of his own passion, of his
own mere liberality. This is the faith, I tell you, that we
must come to the communion with, and not the whore
monger's faith. Look where remission of sin is, there is
acknowledging of sin also. Faith is a noble duchess, she Faith is a
hath ever her gentleman-usher going before her, — the con- woman that

hath her

fessing of sins : she hath a train after her, — the fruits of gentleman-

usher going

good works, the walking in the commandments of God. He ^{^J1^
that believeth will not be idle, he will walk; he will do hisafterher-
business. Have ever the gentleman-usher with you. So if

[i Bingham, Antiquit. Book xxm. ch. 3. 12. In the first Prayer
Book of Edward VI., the third part of the Burial Service consisted of
" The celebration of the Holy Communion when there is a burial of
the dead." This, though omitted at the revision of the Prayer Book
in 1552, was yet incorporated into the Latin Prayer published, chiefly
for the use of the Universities and public Schools, in the second year
of the reign of Queen Elizabeth.]

238 SEVENTH SERMON, &C. [sERM. XIII.]

ye will try faith, remember this rule, — consider whether the
train be waiting upon her. If you have another faith than
The true trial this, a whoremonger's faith, you are like to go to the scald
ing-house, and there you shall have two dishes, weeping and
gnashing of teeth. Much good do it you ! you see your fare.
If ye will believe and acknowledge your sins, you shall come
to the blessed communion of the bitter passion of Christ
worthily, and so attain to everlasting life : to the which the
Father of heaven bring you and me ! Amen.

A MOST FAITHFUL SERMON PREACHED BEFORE THE

KING'S MOST EXCELLENT MAJESTY AND HIS MOST

HONOURABLE COUNCIL, IN HIS COURT AT

WESTMINSTER, BY THE REVEREND FA-

THER MASTER HUGH LA TIMER,

[IN LENT] ANNO DOMINI,

1550.

[LUKE XII. 15.]

Videte et cavete ab avaritia.
Take heed and beware of covetousness.

" TAKE heed and beware of covetousness." — " Take heed
and beware of covetousness." — "Take heed and beware of
covetousness." And what and if I should say nothing else
these three or four hours (for I know it will be so long, in
case I be not commanded to the contrary) but these words,
" Take heed and beware of covetousness ?" It would be
thought a strange sermon before a king, to say nothing else A strange
but Cavete ab avaritia, "Beware of covetousness." And yet861
as strange as it is, it would be like the sermon of Jonas, that
he preached to the Ninivites ; as touching the shortness, and
as touching the paucity or fewness of the words. For his jonas'
sermon was, Adhuc quadraginta dies, et Ninive subvertetur;
"There is yet forty days to come, and Ninive shall be
destroyed." Thus he walked from street to street, and from
place to place round about the city, and said nothing else
but, " There is yet forty days," quoth he, " and JSTinive shall
be destroyed." There is no great odds nor difference, at
the least-wise in the number of words, no nor yet in the
sense or meaning, between these two sermons, " There is
yet forty days, and Ninive shall be destroyed;" and these
words that I have taken to speak of this day : " Take heed,
and beware of covetousness." For Ninive should be destroy
ed for sin, and of their sins covetousness was one, and one
of the greatest ; so that it is all one in effect. And as they
be like concerning the shortness, the paucity of words, the

240

LAST SERMON PREACHED BEFORE [sERM.

brevity of words, and also the meaning and purpose ; so I
would they might be like in fruit and profit. For what
came of Jonas's sermon? What was the fruit of it? Ad
prcedicationem Jonce crediderunt Deo; " At the preaching of
The fruit of Jonas they believed God." Here was a great fruit, a great
effect wrought. What is the same? "They believed God."
They believed God's preacher, God's officer, God's minister,
Jonas ; and were converted from their sin. They believed
that, as the preacher said, if they did not repent and
amend their life, the city should be destroyed within forty
days. This was a great fruit : for Jonas was but one man,
and he preached but one sermon, and it was but a short
sermon neither, as touching the number of words; and yet
he turned all the whole city great and small, rich and poor,
king and all.

We be many preachers here in England, and we preach
many long sermons, yet the people will not repent nor con
vert. This was the fruit, the effect, and the good that his
sermon did, that all the whole city at his preaching con
verted, and amended their evil living ; and did penance in
sack-cloth. And yet here in this sermon of Jonas is no
great curiousness, no great clerkliness, no great affectation
™ of words, nor of painted eloquence ; it was none other but,
Adhuc quadrayinta dies, et Ninive subvertetur, " Yet forty
days, et Ninive subvertetur, and Ninive shall be destroyed :"
it was no more. This was no great curious sermon, but this
Jonas- was a nipping sermon, a pinching sermon, a biting sermon ;
ni!X.WM it had a full bite, it was a nipping sermon, a rough sermon,
and a sharp biting sermon. Do you not here marvel that
these Ninivitcs cast not Jonas in prison ; that they did not
revile him, and rebuke him? They did not revile him, nor
rebuke him ; but God gave them grace to hear him, and to
Ninive con- convert and amend at this preaching. A strange matter,
jonSat so noble a city to give place to one man's sermon!
££ England cannot abide this gear ; they cannot be content to
liilS hear God's minister, and his threatening for their sin, though
the sermon be never so good, though it be never so true
It is, a naughty fellow, a seditious fellow ; he maketh trouble
and rebellion in the realm ; he lacketh discretion. But the
Ninivites rebuked not Jonas that he lacked discretion, or
that he spake out of time, that his sermon was out of season

XIV.] KING EDWARD THE SIXTH.

241

made: but in England, if God's preacher, God's minister,
be any thing quick, or do speak sharply, then he is a foolish
fellow, he is rash, he lacketh discretion. Now-a-days if they
cannot reprove the doctrine that is preached, then they will
reprove the preacher, that he lacketh due consideration of
the times; and that he is of learning sufficient, but he
wanteth discretion. "What a time is this, picked out to
preach such things ! He should have a respect and a regard
to the time, and to the state of things, and of the common
weal." It rejoiceth me sometimes, when my friend cometh A sign of
and telleth me that they find fault with my discretion; for true doctrir
by likelihood, think I, the doctrine is true : for if they could
find fault with the doctrine, they would not charge me with
the lack of discretion ; but they would charge me with my
doctrine, and not with the lack of discretion, or with the
inconveniency of the time. I will now ask you a question :
I pray you, when should Jonas have preached against the
covetousness of Mnive, if the covetous men should have
appointed him his time? I know that preachers ought to
have a discretion in their preaching, and that they ought to
have a consideration and respect to the place and the time Preachers
that he preacheth in ; as I myself will say here that I would KSS8"
not say in the country for no good. But what then ? Sin ?lac
must be rebuked ; sin must be plainly spoken against. And
when should Jonas have preached against Mnive, if he should
have forborne for the respects of the times, or the place, or
the state of things there ? For what was Mnive ? A noble,
a rich, and a wealthy city. What is London to Mnive ? London but
Like a village, as Islington, or such another, in comparison co""'
of London. Such a city was Mnive, it was three days' °
journey to go through every street of it, and to go but
from street to street. There were noblemen, rich men,
wealthy men ; there were vicious men, and covetous men,
and men that gave themselves to all voluptuous living, and
to worldliness of getting riches. Was this a time well chosen
and discreetly taken of Jonas, to come and reprove them of
their sin; to declare unto them the threatenings of God; and
to tell them of then* covetousness; and to say plainly unto
them, that except they repented and amended their evil
living, they and their city should be destroyed of God's
hand within forty days? And yet they heard Jonas and

-I r>

[LATIMER.]

village in
mparison
Ninive.

Ninive

ilnst

2^2 LAST SERMON PREACHED BEFORE

gave place to his preaching. They heard the threatenings
Ninive at the of God, and feared his stroke and vengeance, and believed
hi;^f God: that is, they believed God's preacher and minister;
they believed that God would be true of his word that he
spake by the mouth of his prophet, and thereupon did
penance, to turn away the wrath of God from them. Well,
what shall we say ? I will say this, and not spare : Christ
saith, Ninive shall arise against the Jews at the last day,
and bear witness against them ; because that they, hearing
God's threatening for sin, ad prcedicationem Jonw in cinere
et sacco eyeruni pcenitentiam, " They did penance at the
preaching of Jonas in ashes and sackcloth," (as the text saith
there :) and I say, Ninive shall arise against England, thou
England ; Ninive shall arise against England, because it will
not believe God, nor hear his preachers that cry daily unto
them, nor amend their lives, and especially their covetousness.
Covetousness is as great a sin now as it was then; and it
is the same sin now it was then : and he will as sure strike
for sin now, as he did then.

But ah, good God, that would give them a time of
repentance after his threatenings! First, to see whether
they would amend or not, or he would destroy them. For
even from the beginning of the world they fell to sin. The
first age from Adam, which was about two thousand years,
they fell ever to sin, and they had preachers, Noe and
Enoch, and other holy fathers. And in that time a great
multiplication was that grew in two thousand years; for
that scripture saith, "The sons of God saw the daughters
of men that they were fair, and they took them wives from
among all that they had chosen." This is a long matter to
sons of God speak of all. But what meaneth this, "the sons of God saw
5mdS?i5! the daughters of men?" Who were these sons of God? The
sons of God were those that came of the good men, of the
good preachers, of the holy fathers, that were God's men;
as they that came of Seth and Enos, that were good men,
and of others. For our grandmother Eve, when Cain had
killed Abel, and when she had another son by Adam, who
was called Seth, what did she? She gave thanks to God
for him, and acknowledged that God it was which had given
him unto her ; for she said, Dedit mihi JDeus semen pro Abel
quern occidit Cain: "God," said she, "hath given me another

XIV.] KING EDWARD THE SIXTH. 243

seed instead of Abel whom Cain slew." Here is a long
matter to talk on. Some will say, Was this a natural
mother, was this naturally done, to publish the sin of her
own son ? What needed she to speak of that matter, or to
make any rehearsal of that matter, to open the sin of her
son? What needed she this to do? Yes, she was now a
good woman : when she believed the serpent, she was not Eve was a
good. But now she had repented that deed, and had taken g°
hold of the promise of God, that there should come of her
a seed that should tread down and destroy the head of the
serpent. She had taken hold of this promise, and was now
a good woman, and a godly woman; she opened the fault
of her son, and hid it not. Here could I say somewhat to
them, if I would, that spake so much against me for my
preaching here the last year. But to return to Eve, and
declare that the sons of God are to be understood those who be the
that came of good men, as of Seth and Enos, and the same sonsofGod-
good part of generation. And the daughters of men are
to be understood of them that came of Cain and of his seed :
and therefore our grandmother Eve bade beware of marrying
with Cain's seed, for fear of falling from God to wickedness
thereby.

And here I would say a thing to your Majesty : I shall
speak it of good will to your highness : I would I were able
to do your Grace good service in any thing, ye should be
sure to have it. But I will say this : for God's love beware
where you marry ; choose your wife in a faithful stock.
Beware of this worldly policy ; marry in God : marry not
for the great respect of alliance, for thereof cometh all these
evils of breaking of wedlock, which is among princes and
noblemen. And here I would be a suitor unto your majesty;
for I come now rather to be a suitor and a petitioner, than
a preacher ; for I come now to take my leave, and to take
my ultimum vale, at leastwise in this place ; for I have not M. Latimcr-s
long to live, so that I think I shall never come here into this vaX?1"1
place again ; and therefore I will ask a petition of your
highness. For the love of God, take an order for marriages
here in England. For here is marriage for pleasure and
voluptuousness, and for goods ; and so that they may join
land to land, and possessions to possessions : they care for no
more here in England. And that is the cause of so much

16—2

244

LAST SERMON PREACHED BEFORE

[SERM.

Use God's
remedy
against
adultery.
A law that
adultery
might be
punished
with death.

Lechery a
great sin.

adultery, and so much breach of wedlock in the noblemen
and gentlemen, and so much divorcing. And it is not now
in the noblemen only, but it is come now to the inferior sort1.
Every man, if he have but a small cause, will cast off his
old wife, and take a new, and will marry again at his
pleasure ; and there be many that have so done. I would
therefore wish that there were a law provided in this behalf
for adulterers, and that adultery should be punished with
death ; and that might be a remedy for all this matter.
There would not be then so much adultery, whoredom, and
lechery in England as there is. For the love of God take
heed to it, and see a remedy provided for it. I would wish
that adultery should be punished with death; and that the
woman being an offender, if her husband would be a suitor
for her, she should be pardoned for the first time, but not for
the second time : and the man, being an offender, should be
pardoned if his wife be a suitor for him the first time, but
not for the second time, if he offend twice. If this law were
made, there would not be so much adultery nor lechery used
in the realm as there is. Well, I trust once yet, as old as I
am, to see the day that lechery shall be punished : it was
never more need, for there was never more lechery used in
England than2 is at this day, and maintained. It is made
but a laughing matter, and a trifle ; but3 it is a sad matter,
and an earnest matter ; for lechery is a great sin : Sodome
and Gomorre was destroyed for it. And it was one of the
sins reigning in Ninive, for which it should have been de
stroyed. But think you that lechery was alone? No, no,

[! Sir Thomas More long before this, in the year 1528, observed
with respect to the state of things in Henry VIII/s reign : " We se
. . . not onely the rich but the pore also, kepe open quenes, and live
in open advoutry, without paiment or pcnaunco or anythyng almost
ones sayd unto them." Works, p. 249. E.

Dr Legh also, writing to Lord Cromwell to state that he had
visited the "archdeaconry of Coventry, Stafford, Derby and part of
Cheshire," observes, "certen of the knyghtes and gentilmen, and most
commonly all, lyvythe so incontinently, havyng ther concubynes openly
in ther howses, with v or vj of their children, putting from them their
wyfes, that all the contrey therwith be not a little offendyd, and
takithe evyll example of theym." Letters relating to Suppress, of
Monast. p. 243. See also Homily against Adultery, Part 2, sub fin.]
[2 as there is, 1562.] [3 and it is, 1562, 1571.]

XIV.] KING EDWARD THE SIXTH. 245

covetousness was joined with it4. Covetousness followeth
lechery, and commonly they go together. For why ? They
that be given to voluptuousness, and to the vice of lechery, one sin
must have wherewith to maintain it ; and that must be
gotten by covetousness. For at the first when men fell to
sin, and chiefly to lechery, wherefore the world should be
destroyed, the book saith, " There were giants in the earth
in those days: and after that the sons of God had come to what giants
the daughters of men, and there had engendered with them,
the same became mighty men of the world, and men of
renown," &c. This is covetousness ; for the book saith,
Terra erat repleta iniquitate, " The earth was replete with
iniquity ;" for they oppressed the poor. They made them
slaves, peasants, villains, and bond-men unto them. These
were giants, so called of the property of giants, for they
oppress the weak, and take from them what they list by
force, violence, and oppression. They were giants of the
property of giants, not that they were greater men of stature
and strength of body than other men were. For certain
writers speaking of this matter say, that they were giants
for their cruelty and covetous oppression, and not in stature
or procerity of body. For there is no reason why Seth's
children could beget on Cain's daughters greater men than
others were in stature of body. But they were giants in
the property of giants, for oppressing of others by force and
violence. And this was covetousness, wherewith God was

so displeased, that he repented that he had made men, and to repent.
resolved utterly to destroy the world ; and so called to Noe,
and told him of it. " And I will not dispute the matter with This speech
them," saith God, "from day to day, and never the near; but manner of
if they will not amend within an hundred ana twenty years,
I shall bring in an universal flood over their ears, and de
stroy them all." This was preached by Noe to them ; and
so that God of his goodness, patience, and long-sufferance,
gave them a time to repent and amend after his threatenings,
because they should see their evil doings, and return to God.
So they had an hundred and twenty years to repent. This
Noe was laughed to scorn; they, like dodipoles5, laughed Noe was

. . ,. °. laughed to

this godly father to scorn. scorn.

[4 Covetousness was joined with it, from 1562.]

[6 In our old drama we meet with "Doctor Dodepole" as the

246 LAST SERMON PREACHED BEFORE [sERM-

Well, ye think little of the history : if ye will know the
meaning of it, it is a great shew what anger God hath to sin.
But how long time hast thou, England, thou England? I
cannot tell, for God hath not revealed it unto me ; if he had,
so God help me, I would tell you of it ; I would not be
afraid, nor spare to tell it you, for the good-will I bear you :
but I cannot tell how long time ye have, for God hath not
God's icnity opened it unto me. But I can tell you, that this lenity, this
"SusT long forbearing and holding of his hand, provoketh us to
repent and amend. And I can tell, that whosoever con-
temneth this riches and treasure of God's goodness, of his
mercy, his patience and long-suffering, shall have the more
grievous condemnation. This I can tell well enough; Paul
telleth me this : and I can tell that ye have time to repent
as long as you live here in this world ; but after this life I
can make no warrant of any further time to repent. There-
Repentance fore repent and amend while ye be here ; for when ye are
Suiifc.1" gone hence, ye are past that, But how long that shall be,
whether to-morrow or the next day, or twenty years, or how
England hath long, I cannot tell. But in the mean time ye have many
SS?hS?n»' Jonases to tell you of your faults, and to declare unto you
God's threatcnings, except ye repent and amend.

Therefore, to return to my matter, I say as I said at the
beginning, Videte et cavete ab avaritia. Videte, "see it:"
first see it, and then amend it. For I promise you, great
complaint there is of it, and much crying out, and much
preaching, but none amendment that I see. But cavete ab
avaritia, " Beware of covetousness." And why of covetous-
ness? Quia radix est omnium malorum avaritia et cupidi-
esi tas, " For covetousness is the root of all evil and of all
f mischief." This saying of Paul took me away from the
gospel that is read in the church this day, and it took me
from the epistle, that I would preach upon neither of them
both at this time. I cannot tell what ailed me ; but (to tell
you my imperfection) when I was appointed to preach here,
I was new come out of a sickness, whereof I looked to have
died, and weak I was: yet nevertheless, when I was ap
pointed unto it, I took it upon me, howbeit I repented after
ward that I had so done. I was displeased with myself: I
representative of folly. Warton, Hist, of English Poetry, iv. p.
304. Lond. 1824.]

XIV.] KING EDWARD THE SIXTH. 247

was testy, as Jonas was when he should go preach to the
Ninivites. Well, I looked on the gospel that is read this
day : but1 it liked me not. I looked on the epistle : tush, I
could not away with that neither. And yet I remember I
had preached upon this epistle once afore king Henry the
Eighth ; but now I could not frame with it, nor it liked me
not in no sauce. Well, this saying of Paul came into my
mind, and at last I considered and weighed the matter deeply,
and then thought I thus with myself: Is covetousness the
root of all mischief and of all evil ? Then have at the root,
and down with all covetousness. So this place of Paul brought
me to this text of Luke, " See and beware of covetousness."
Therefore, you preachers, out with your swords and strike
at the root. Speak against covetousness, and cry out upon
it. Stand not ticking and toying at the branches nor at
the boughs, for then there will new boughs and branches
spring again of them ; but strike at the root, and fear not preachers

„ , , . , -i f must strike

these giants of England, these great men and men of power, at the root of
these men that are oppressors of the poor ; fear them not,
but strike at the root of all evil, which is mischievous covet
ousness. For covetousness is the cause of rebellion. I have
forgotten my logic, but yet I can jumble at a syllogism, and
make an argument of it, to prove it by2. Covetousness is the
root of all evil : rebellion is an evil: ergo, covetousness is the
root of rebellion. And so it was indeed. Covetousness was
the cause of rebellion this last summer3 ; and both parties had The cause of

rebellion was

covetousness, as well the gentlemen as the commons. Both
parties had covetousness, for both parties had an inordinate
desire to have that they had not : and that is covetousness,
an inordinate desire to have that one hath not.

The commons would have had from the gentlemen such
things as they desired : the gentlemen would none of it ;
and so was there covetousness on both sides. The commons
thought they had a right to the things that they inordinately
sought to have. But what then ? They must not come to
it that way. Now on the other side, the gentlemen had a
desire to keep that they had, and so they rebelled too against
the king's commandment, and against such good order as he

[i tut, 1562, 1571.] [2 to prove that, 1584, 1607.]

[3 The rebellions in Norfolk and Devon. Carte, Hist, of England,
in. pp. 233, &c.]

248 LAST SERMON PREACHED BEFORE [sERM.

and his council would have set in the realm. And thus both
parties -had covetousness, and both parties did rebel. I heard
say that there were godly ordinances devised for the redress
of it. But the giants would none of it in no sauce. I remem
ber mine ownself a certain giant, a great man, who sat in
commission about such matters ; and when the townsmen

The frowning should bring in what had been inclosed, he frowned and
chafed, and so near looked, and threatened the poor men, that
they durst not ask their right.

I read of late .in an Act of Parliament1 ; and this act
made mention of an Act that was in king Henry's days, the
third I trow it was; yea, and such another business there was
in king Edward's time, the second2 also. In this Parliament
that I speak of, the gentlemen and the commons were at
variance, as they were now of late. And there the gentle
men that were landlords would needs have away much lands
from their tenants ; and would needs have an Act of Parlia
ment, that it might be lawful for them to inclose and make
several from their tenants, and from the commons, such por
tions of their lands as they thought good. Much ado there
was about this Act: at last it was concluded and granted that
they might so do ; provided alway, that they should leave
sufficient to the tenant3. Well ; it was well that they were

commons bound to leave sufficient for them. But who should be the

provided for

rLnament Ju<%° *° ^m^ what was sufficient for them ? Or who shall
now judge what is sufficient ? Well ; I for my part cannot
tell what is sufficient. But methought it Avas well that the
tenants and poor commons should have sufficient. For if they
had sufficient, thought I, they had cause to be quiet. And
then fell I to make this argument within myself: if at that
time it were put in their will and power that they might
inclose, leaving to the tenant that were sufficient for him ; if
they had it then in their power, thought I, that they might
this do, they would leave no more than sufficient. If they

f1 "An Act concerning the improvement of commons and waste
grounds," 3 and 4 Edw. VI. c. 3. This act recites the 20 Hen. III.
c. 4, and Stat. Westm. 2, 13 Edw. I. stat. 1. c. 46.]

[2 The first. See the preceding note.]

[3 Well ; it was well that they should leave sufficient to the tenant,
Well; it was well, &c. 1584, 1607. But 1562 and 1571 read as in the
text.]

XIV.] KING EDWARD THE SIXTH. 249

left to the tenants and poor commons no more in those days
but sufficient ; then if they had any more taken from them
since that time, then had they now not sufficient.

They in Christ are equal with you. Peers of the realm
must needs be. The poorest ploughman is in Christ equal AH are equal

r .r (• -I in Christ.

with the greatest prince that is. Let them, therefore, have
sufficient to maintain them, and to find them their necessaries.
A plough-land must have sheep ; yea, they must have sheep
to dung their ground for bearing of corn ; for if they have
no sheep to help to fat the ground, they shall have but bare
corn and thin. They must have swine for their food, to

, „ . . man, what

make their veneries4 or bacon of: their bacon is their vem- js requisite

for him.

son, for they shall now have hangum tuum, if they get any
other venison ; so that bacon is their necessary meat to feed
on, which they may not lack. They must have other cattle :
as horses to draw their plough, and for carriage of things to
the markets ; and kine for their milk and cheese, which they
must live upon and pay their rents. These cattle must have
pasture, which pasture if they lack, the rest must needs fail
them : and pasture they cannot have, if the land be taken in,
and inclosed from them. So, as I said, there was in both
parts rebellion. Therefore, for God's love, restore their suf- A good
ficient unto them, and search no more what is the cause of
rebellion. But see and " beware of covetousness ;" for covet-
ousness is the cause of rebellion. Well now, if covetousness
be the cause of rebellion, then preaching against covetousness
is not the cause of rebellion. Some say, that the preaching
now-a-days is the cause of all sedition and rebellion: for since
this new preaching hath come in, there hath been much sedi
tion; and therefore it must needs be that the preaching is
the cause of rebellion here in England. Forsooth, our preach- Preaching
ing is the cause of rebellion, much like as Christ was the of rebellion.
cause of the destruction of Jerusalem. For, saith Christ, Si
non venissem et locutus fuissem eis, peccatum non haberent,
&c. " If I had not come," saith Christ, "and spoken to them,
they should have no sin." So we preachers have come and
spoken to you : we have drawn our swords of God's word,
and stricken at the roots of all evil to have them cut down ;
and if ye will not amend, what can we do more? And preach-

[4 Venaria, animalia quse in silvis venatu capiuntur [Angl. Game]
ex Gallico Venerie. Du Cange, in verb.]

950

LAST SERMON PREACHED BEFORE

[sERM.

preacher.

Emperors

A°cl!ai,wa0nrd-

JouSthe

Si!edi

\vordeofGoci

ing is the cause of sedition here in England, much like as
Elias was the cause of trouble in Israel ; for he was a preacher
^^ ^ ^ ^ people of all degrees their faults, and so
they winced and kicked at him, and accused him to Achab
the king, that he was a seditious fellow, and a troublous
preacher, and made much uproar in the realm. So the king
sent for him, and he was brought to Achab the king, who
said unto him, "Art thou he that troubleth all Israel ?" And
Elias answered, and said, " Nay, thou and thy father's house
are they that trouble all Israel." Elias had preached God's
word; he had plainly told the people of their evil doings;
he had shewed them God's threatenings. In God's behalf I
speak : there is neither king, nor emperor, be they never in
so great estate, but they are subject to God's word; and
therefore he was not afraid to say to Achab, " It is thou and
thy father's house that causcth all the trouble in Israel."
Was not this presumptuously spoken to a king? Was not
this a seditious fellow? Was not this fellow's preaching a
cause of all the trouble in Israel ? Was he not worthy to
be cast in Bocardo1 or Little-ease2? No, but he had used
God's sword, which is his word, and done nothing else that
was evil ; but they could not abide it. He never disobeyed
Achab's sword, which was the regal power: but Achab dis-
. obeyed his sword, which was the word of God. And there
fore by the punishment of God much trouble arose in the
realm for the sins of Achab and the people. But God's
preacher, God's prophet, was not the cause of the trouble.
Then is it not we preachers that trouble England.

But here is now an argument to prove the matter against
the preachers. Here was preaching against covetousness all
the last year in Lent, and the next summer followed re
bellion ; ergo, preaching against covetousness was the cause
of the rebellion. A goodly argument ! Here now I remem
ber an argument of Master More's, which he bringeth in a

[i A well-known prison in Oxford. Ridley's Works, Park. Soc.

Edit. p. 359.]

[2 A term by which a kind of pillory was usually described.
term, however, was also familiarly applied to any prison of narrow di
mensions. " Locus.. .adeo angustus, ut in eo nee stare, nee sedere, nee
jacere liceat," Theatrum Crudelit. Hseret. p. 72. Antverp. 1592. Foxe,
Acts and Mon. n. 194. edit. 1684.]

XIV.] KING EDWARD THE SIXTH. 251

book that he made against Bilney3: and here by the way
I will tell you a merry toy. Master More was once4 sent
in commission into Kent, to help to try out, if it might be,
what was the cause of Goodwin sands, and the shelf that
stopped up Sandwich haven. Thither cometh Master More,
and calleth the country afore him, such as were thought to
be men of experience, and men that could of likelihood best
certify him of that matter concerning the stopping of Sand
wich haven. Among others came in before him an old man,
with a white head, and one that was thought to be little less
than an hundred years old. When Master More saw this
aged man, he thought it expedient to hear him say his mind
in this matter ; for, being so old a man, it was likely that he
knew most of any man in that presence and company. So
Master More called this old aged man unto him, and said :
" Father," said he, " tell me, if ye can, what is the cause of
this great arising of the sands and shelves here about this
haven, the which stop it up that no ships can arrive here ?
Ye are the eldest man that I can espy in all this company,
so that if any man can tell any cause of it, ye of likelihood
can say most in it ; or at leastwise more than any other man
here assembled." "Yea, forsooth, good master," quoth this
old man, " for I am well nigh an hundred years old, and no
man here in this company any thing near unto mine age."
" Well then," quoth Master More, " how say you in this
matter? What think ye to be the cause of these shelves
and flats that stop up Sandwich haven?" "Forsooth, sir,"
quoth he, "I am an old man ; I think that Tenterton steeple
is the cause of Goodwin sands. For I am an old man, sir,"
quoth he, " and I may remember the building of Tenterton
steeple ; and I may remember when there was no steeple at
all there. And before that Tenterton steeple was in build- Tenterton

m steeple

ing, there was no manner of speaking 01 any flats or sands g^ye
that stopped the haven ; and therefore I think that Tenterton haven-
steeple is the cause of the destroying and decay of Sandwich
haven." And even so, to my purpose, is preaching of God's

[3 Tyndale.]

[4 Sir Thomas More does not say that he was sent to inquire into
the cause of Goodwin sands, but that the inquiry was conducted by
" divers men of worshipped " Dialogue concernynge Heresyes," Book
iv. c. 14, Works, p. 277, H. where the story is told.]

wich

252 LAST SERMON PREACHED BEFORE

word the cause of rebellion, as Tenterton steeple was cause
Sandwich haven is decayed. And is not this a gay matter,
that such should be taken for great wise men that will thus
reason against the preacher of God's word ?

But here I would take an occasion by the way of a
digression to speak somewhat to my sisters, the women, to
do them some good too ; because I would do all folks good
if I could, before I take my ultimum vale, at leastwise here
of this place : for I think I shall no more come here ; for I
think I have not long to live; so that I judge I take my
leave now of the court for ever, and shall no more come in
this place. Achab was a king, but Jesabel, Jesabel, she

perilous

woman. was the perilous woman. She would rule her husband, the
king ; she would bear a stroke in all things, and she would
order matters as pleased her. And so will many women do ;
they will rule their husbands, and do all things after their
own minds. They do therein against the order by God
appointed them : they break their injunction that God gave
unto them. Yea, it is now come to the lower sort, to mean
men's wives ; they will rule and apparel themselves gorge
ously, and some of them far above their degrees, whether
their husbands will or no. But they break their injunction,

God's iniunc- and do therein contrary to God's ordinance. God saith,

tion maketh _ J

>°tmtonthek Subdita eris sub potestate viri ; "Thou shalt be subject

husbands. unc}cr the power of thy husband." Thou shalt be subject.
Women are subjects ; ye be subjects to your husbands. At
the first, the man and the woman were equal. But after

theTbTjamT ^iat S^1C ^^ givcn credit to the serpent, then she had an
injunction set upon her : Subdita eris sub potestate viri,
" Thou shalt be subject under the power of thy husband."
And as for one part of her injunction she taketh ; and she
taketh one part of her penance, because she cannot avoid
**» an(* t^iat *s' *n dolore paries, " Thou shalt bring forth

ing women, children with pain and travail." This part of their injunction
they take, and yet is the same so grievous, that Chrysostom *
saith, if it were not for the ordinance of God, which cannot

[1 Mera TO TfKflv KOI TTJS airb ra>i> Ka/uara)!' evfppocrvvrjs aTroXavcrai,
naXiv cocrrrep eTTiXadofjifvai TWV yfyevrjuevtov cnravrtov favras f K§i§oa(ri npos
TT)V TO>I> TfKvatv yovrfv, TOV <pi\avOpu>7rov Geov OVTWS oiKovop.rj(ravTos Trpos
a-iHrracriv rfjs TU>V av0pd>Tra>v o-eor^pt'ar. In Genes. III. Homilia XVII.
Opera, Tom. iv. p. 144, Edit. Bened. Paris. 1721.]

XIV.] KING EDWARD THE SIXTH. 253

be made frustrate by man, they would never come to it
again for no worldly good. But God hath provided herein :
and as Christ saith in the gospel, Mulier cum parit tristi- women's
tiam habet, fyc., " The woman when she beareth a child hath
sorrow, but afterward she remembereth not the pain, because
there is a soul brought forth into the world." But as it is
a part of your penance, ye women, to travail in bearing your
children ; so it is a part of your penance to be subjects unto
your husbands : ye are underlings, underlings, and must be
obedient. But this is now made a trifle and a small matter :
and yet it is a sad matter, a godly matter, a ghostly matter,
a matter of damnation and salvation. And Paul saith, that
" a woman ought to have a power on her head." What is
this, "to have a power on her head ?" It is a manner of speak
ing of the scripture ; and to have her power on her head,
is to have a sign and token of power, which is by covering wi
of her head, declaring that she hath a superior above her, be covered
by whom she ought to be ruled and ordered : for she is not
immediately under God, but mediately. For by their in
junction, the husband is their head under God, and they Husband

«J *f head of h

subjects unto their husbands. But this "power" that some of wife-
them have is disguised gear and strange fashions. They
must wear French hoods, and I cannot tell you, I, what to
call it. And when they make them ready, and come to the
covering of their head, they will call and say, " Give me my
French hood, and give me my bonnet, or my cap ;" and so
forth. I would wish that the women would call the covering
of their heads by the terms of the scripture : as when she women

ought to

would have her cap, I would she would say, " Give me my d'^tahne
power." I would they would learn to speak as the Holy gjjgjrth
Ghost speaketh, and call it by such a name as St Paul doth. them-
I would they would (as they have much pricking2), when
they put on their cap, I would they would have this medita
tion : " I am now putting on my power upon my head." If
they had this thought in their minds, they would not make
so much pricking up of themselves as they do now-a-days.
But now here is a vengeance devil : we must have our power
from Turkey, of velvet, and gay it must be ; far fetched,
dear bought ; and when it cometh, it is a false sign. I had
rather have a true English sign, than a false sign from Turkey.
[2 Dressing for shew, making a parade.]

254 LAST SERMON PREACHED BEFORE

BERM.

It is a false sign when it covereth not their heads as it should
do. For if they would keep it under the power as they ought

Tussocks and to do, there should not any such tussocks nor tufts be seen
as there be ; nor such laying out of the hair, nor braiding to
have it open. I would marvel of it, how it should come to
be so abused, and so far out of order ; saving that I know
by experience that many will not be ruled by their husbands,
as they ought to be. I have been desired to exhort some,
and with some I could do little in that matter. But there

Many Adams be now many Adams that will not displease their wives, but
L will in this behalf let them have all their own minds, and do
as them listeth. And some others again there be now-a-days
that will defend it, and say it may be suffered well enough,
because it is not expressed in scripture, nor spoken of by
name. Though we have not express mention in scripture
against such laying of the hair in tussocks and tufts, yet
we have in scripture express mention de tortis crinibus, of
wreathen hair ; that is, for the nonce forced to curl. But of

The cause these tussocks that are laid out now-a-days there is no men-

be not'iT."1 " { jon made in scriptures, because they were not used in scrip
ture-time. They were not yet come to be so far out of
order as to lay out such tussocks and tufts. But I will tell
thee, if thou wilt needs lay it out, or if thou wilt needs shew
thy hair, and have it seen, go and poll thy head, or round it,
as men do ; for to what purpose is it to pull it out so, and to
lay it out ? Some do it, say they, of a simplicity : some do
it "of a pride; and some of other causes. But they do it

some women because they will be quarter-master with their husbands.
e'1 ' Quarter-masters ? Nay, half-masters ; yea, some of them will

1* 1 1

be whole masters, and rule the roast as they list themselves.
But these defenders of it will not have it evil, because it
is not spoken of in scripture. But there be other things as
evil as this, which are not spoken of in scripture expressly ;
but they are implied in scripture, as well as though they
were expressly spoken of. For the prophet Isaiah saith :
Vce qui consurgitis mane ad comessandum, ad ebrietatem
sectandam et potando usque ad vesperam, ut vino wstuetis.
" Wo unto you that arise early in the morning, and go to
drinking until night, that ye may swim in wine." This is
pon the scripture against banqueting and drunkenness. But now
ban(luet a^ nigH an^ ^e a"be(^ m tne day-time till

an<whoie

Di.'lst tTx

XIV.] KING EDWARD THE SIXTH, 255

noon, and the scripture speaketh nothing of that. But what
then ? The devil hath his purpose this way, as well as the
other : he hath his purpose as well by revelling and keeping
ill rule all night, as by rising early in the morning and ban
queting all day. So the devil hath his purpose both ways,
Ye noblemen, ye great men, I wot not what rule ye keep, purpose.
For God's sake, hear the complaints and suits of the poor.
Many complain against you, that ye lie a-bed till eight, or
nine, or ten of the clock. I cannot tell what revel ye have
over-night ; whether in banqueting, or dicing, or carding, or
how it is ; but in the morning, when poor suitors come to
your houses, ye cannot be spoken withal : they are kept
sometimes without your gates, or if they be let into the hall,
or some outer chamber, out cometh one or other, " Sir, ye
cannot speak with my lord yet ; my lord is asleep ; or he My lord is
hath had business of the king's all night," &c. And thus
poor suitors are driven off from day to day, that they cannot
speak with you in three, or four days, yea, a whole month :
what shall I say more ? yea, a whole year sometimes, ere
they can come to your speech, to be heard of you. For
God's love look better to it. Speak with poor men when
they come to your houses ; aud despatch poor suitors, as
indeed some noblemen do ; and would Christ that all noble
men would so do ! But some do. I went one day myself
betime in the morning to a great man's house to speak with
him in business that I had of mine own. And methought
I was up betimes ; but when I came thither, the great man
was gone forth about such affairs as behoved him, or I came.
Well ; yet, thought I, this is well, I like this well : this man The praise of
doth somewhat regard and consider his office and duty. I a '
came too late for mine own matter, and lost my journey, and
my early rising too : and yet I was glad that I had been so
beguiled. For God's love follow this example, ye great men,
and arise in the mornings, and be ready for men to speak
with them, and to despatch suitors that resort unto you. But
all these I bring to disprove them that defend evil things,
because they be not expressly spoken against in the scripture.
But what forceth that, when the devil hath his purpose, and
is served as well one way as another way ? Though it be not
expressly spoken against in scripture, yet I reckon it plainly
enough implied in the scripture.

256 LAST SERMON PREACHED BEFORE [sERM.

But now to come to my matter again : Videte et cavete
ab avaritia; " See and beware of covetousness :" and I shall
desire Jou t° consider four things : Quis dicat ; quid dicat ;
cui dicat ; et quare dicat : " Who .speaketh it ; what he
speaketh ; to whom he speaketh ; and wherefore he speak
eth it." As here, Christ speaketh to a rich man against
avarice. And why against avarice? What shall be the
end of all covetous persons? Eternal damnation. "For
the covetous persons," saith Paul, " shall not possess nor
enter into the kingdom of God." Here therefore I shall
desire you to pray, &c.

[The second part of the Sermon.']

Videte et cavete ab avaritia.
See and beware of covetousness.

FIRST, who spake these words? Forsooth, Christ spake
them. If I had spoken them of myself, it had been little
worth ; but Christ spake them, and upon a good occasion.
The story is, Duo litigabant inter se, "There were two
at strife between themselves ;" and by this it appeareth that
Christ spake them. Well, Christ spake these words at that
time ; and now he speaketh them by his preacher, whom ye
ought to believe; and so it is all one. But upon what
occasion did he speak it ? There were two brethren at strife
together for lands, wealthy men, as it appeareth, and the
rich fellow would not tarry till Christ had ended his sermon,
but interrupted it, and would needs have his matter de
spatched by and by. He was at Christ's sermon, but yet
he would not defer his worldly cause till Christ had made
an end of his godly exhortation. This was a thorny brother ;
he was a gospeller ; he was a carnal gospeller (as many be
now-a-days for a piece of an abbey, or for a portion of
chantry-lands), to get somewhat by it, and to serve his
commodity. He was a gospeller ; one of the new brethren ;
A thomy somewhat worse than a rank papist. Howbeit, a rank papist
Jors/than now-a-days shall sooner have promotion than a true gospeller
shall have: the more is the pity1. But this was a thorny
gospeller: he heard Christ's preaching and followed him for
t1 the more pity, 1562, 1571.]

XIV.] KING EDWARD THE SIXTH. 257

company, and heard his words ; but he was never the better
for it ; but the care of the world so choked the word of God
in him, that he could not hear the sermon to the end, but
interrupted the sermon for his worldly matter, ere it were all
done. And what was Christ then doing? Forsooth he was
sowing of good seed, but it fell upon stony ground, so that it cnmt sow
could not take any root in this fellow, to bring forth good
fruit in him. And let me tell you of the seed that Christ
was then sowing : bear with me awhile ; and seeing that I
come now to take my ultimum vale of this place, hear me
patiently, and give me leave a little while, and let me take
my leave honestly. At the time when this fellow interrupted
Christ's sermon, he was preaching a long sermon to his
disciples, and to the people, being gathered together in a
wonderful great multitude, as appear eth in the twelfth chap
ter of St Luke's gospel : and there he first of all taught his
disciples a good lesson, saying, Cavete vobis a, fermento
Pharisceorum : " Beware in any wise," saith he, " of the
leaven of the Pharisees." What is this leaven of the Phari
sees ? Leaven is sometimes taken for corrupt living, which Leaven is
infecteth others by the evil example thereof ; and against taken.0 y
such corrupt living God's preacher must cry out earnestly,
and never cease till it be rooted up. In the city of Corinth
one had married his step-mother, his father's wife: and he
was a jolly fellow, a great rich man, an alderman of the
city ; and therefore they winked at it, they would not
meddle in the matter, they had nothing to do with it : and
he was one of the head men, of such rule and authority, that
they durst not, many of them. But St Paul, hearing of the
matter, writ unto them, and in God's behalf charged them to
do away such abomination from among them. St Paul
would not leave them till he had excommunicated the wicked
doer of such abomination. If we should now excommunicate
all such wicked doers, there would be much ado in England.
Ye that are magistrates shew favour for affection to such,
and will not suifer they may be rooted out or put to shame.
Oh, he is such a man's servant, we may not do him any
shame. Oh, he is a gentleman, &c. And so the thing is
not now any thing looked unto. Lechery is used throughout
England, and such lechery as is used in none other place of
the world. And yet it is made a matter of sport, a matter

17

[LATIMER.]

258

LAST SERMON PREACHED BEFORE

[SKKM.

God can
make best
laws.

Discipline to
be brought
into the
Church.

Mingle-
manglers
and leaven-
ers.

of nothing; a laughing matter, and a trifle; not to be passed
on, nor to be reformed. But beware, ye that are magistrates :
their sin doth leaven you all. Therefore for God's love
beware of this leaven. Well, I trust it will be one day
amended. I look not to live long, and yet I trust, as old
as I am, to live so long as to see lechery punished. I would
wish that Moses's law were restored for punishment of
lechery, and that the offenders therein might be punished
according to the prescription of Moses's law. And here I
will make a suit to your Highness to restore unto the church
the discipline of Christ1, in excommunicating such as be
notable offenders ; nor never devise any other way. For
no man is able to devise a better way than God hath done,
which is excommunication, to put them from the congregation
till they be confounded. Therefore restore Christ's discipline
for excommunication ; and that shall be a means both to
pacify God's wrath and indignation against us ; and also,
that less abomination shall be used than in times past hath
been, and is at this day. I speak this of a conscience, and
I mean and move it of a good-will to your grace and your
realm. Bring into the Church of England open discipline of
excommunication, that open sinners may be stricken withal.

Sometimes leaven is taken for corrupt doctrine : and so
it is here taken in this place, when he saith, " Beware of the
leaven of the Pharisees." For Christ intended to make his
disciples teachers of all the world, and therefore to beware
of corrupt doctrine. And that that he said to them, he
saith also to us ; receive no corrupt doctrine, no mingle-
mangle: yet there be leaveners yet still, and mingle-manglers
that have soured Christ's doctrine with the leaven of the
Pharisees. Yea, and where there is any piece of leaven,
they will maintain that one piece, more than all the doctrine
of Christ; and about that purpose they occupy and bestow
all their wits. This was the first seed.

[l On the fourteenth of November, 1549, the bishops, in like
manner, complained to Parliament of the great increase of im
morality ; and represented that they had not sufficient legal authority
to punish vice, or to enforce the discipline of the Church. A bill
was in consequence brought into Parliament with a view to remedy
ing the evils complained of, but it did not pass into a law. Collier,
Eccles. Hist. Vol. v. p. 373. 8vo. edit.]

XIV.] KING EDWARD THE SIXTH. 259

The second seed was, NiJiil occultum, quod non revela-
bitur; " There is nothing privy or hidden that shall not be
revealed and opened." It pertaineth all to one purpose : for
there he taught his disciples to beware of the leaven, which
was hypocrisy ; declaring unto them, that hypocrisy would
not be always hidden, but such as were not sincere should be
known at the last day, and all that was taught should at
length be known. It hath also another meaning, for it is
God's proverb, " There is nothing so privy but it shall be GO<I-S
opened ;" at leastwise in the great day of reckoning, in the prm
dreadful day of general account, in the day of revelation :
then shall it be openly known, whatsoever is done, be it
never so privily done. These fellows that have their fetches
and their far compasses to bring things to their purposes,
work they never so privily, never so covertly, yet at the last
day their doings shall be openly revealed, usque ad satieta-
tem visionis, saith the prophet Esay, till all the world shall
see it, to their shame and confusion that are the doers of it.
As the prophet Jeremy saith, Sicut con/unditur fur qui
deprehenditur, " Even as a thief that is taken with the
manner when he stealeth, so shall sinners be openly con
founded, and their evil doings opened." Yea, and though it
be not known in this world, yet it shall be known at the
last day to their damnation. Indeed God hath verified his
proverb from time to time, " Nothing is so privy the which
shall not be revealed." When Cain had killed his brother Cain's fault
Abel, he thought he had conveyed the matter so privily and wa. ( r
so closely, that it should never have been known nor have
come to light : but first, God knew it well enough, and called
unto him saying, " Cain, where is thy brother Abel ?" But
he thought he could have beguiled God too ; and therefore
he answered, " I cannot tell." " What," quoth Cain, " am I
set to keep my brother ? I cannot tell where he is." But at
last he was confounded, and his murder brought to light;
and now all the world readeth it in the bible. Joseph's
brethren had sold him away ; they took his motley coat and J°scp£«
besprinkled it over and over with blood; they thought all
was cock-sure; they had conveyed the matter so secretly,
that they thought all the world could never have espied it.
And yet out it came to their great benefit. And now it is
known to us all, as many as can read the bible. David

17—2

rough t
secretly.

260 LAST SERMON PREACHED HEFORE [sERM.

saw a fair woman wash her naked. Then lie was straight
way ravished, he was clean gone by, and would needs
have her. He sent for her; yea, ho had gentlemen of
his chamber about him, that went for her by and by and
fetched her.

And here I have another suit to your Highness. When
you come to age, beware what persons ye have about you :
for if ye be set on pleasure, or disposed to wantonness, ye
shall have ministers enough to be furtherers and instruments
of it. But David, by his wisdom and policy, thought so to
have clokcd the matter, that it should never have been known.
He sent for her husband Uriah, and shewed him a fair coun
tenance, and looked merrily on him, and sent him forth to
war, that he might do his pleasure with Berseba afterward ;
and he thought he had wrought wondrous privily. He
thought all the matter cock-sure. But the prophet of God,
Nathan, came and laid his fault plain before liis face; and
who is now that knoweth it not ?

A bribing Elizeus' servant, Giezi, a bribing brother, he came colour-

ably to Naaman the Syrian : he feigned a tale of his master
Elizeus, as all bribers will do, and told him that his master
had need of this and that, and took of Naaman certain things,
and bribed it away to his own behoof secretly, and thought
that it should never have come out ; but Elizeus knew it well
enough. The servant had his bribes that he sought, yet was
he stricken with the leper, and so openly shamed.

Think on this, ye that arc bribers, when ye go so secretly
about such things : have this in your minds, when ye devise
your secret fetches and conveyances1, how Elizeus' servant
God's pro- was served, and was2 openly known. For God's proverb
be true. will be true, " There is nothing hidden that will not be
revealed." He that took the silver bason and ewer for a
bribe, thinketh that it will never come out : but he may now
know that I know it; and I know it not alone, there be more
beside me that know it. Oh briber and bribery ! he was
never a good man that will so take bribes. Nor I can never
believe that he that is a briber shall be a good justice. It
will never be merry in England, till we have the skins of
such. For what needeth bribing, where men do their things

[l conveyance, 1562.]
[2 to be, 1562.]

*

XIV. J KING EDWARD THE SIXTH. 261

uprightly, 3[as for men that are officers, and have a matter
of charge in their hands ?]

But now I will play St Paul, and translate the thing on
myself. I will become the king's officer for awhile. I have
to lay out for the king twenty thousand pounds, or a great
sum, whatsoever it be : well, when I have laid it out, and do The abuse of
bring in mine account, I must give three hundred marks to officeS?8
have my bills warranted. If I have done truly and uprightly,
what should need me to give a penny to have my bills war
ranted ? If I have done my office truly, and do bring in a
true account, wherefore should one groat be given ? yea,
one groat, for warranting of my bills ? Smell ye nothing in TO be war-
this ? What needeth any bribes-giving, except the bills be
false? No man giveth bribes for warranting of his bills,
except they be false bills. Well, such practice hath been in
England, but beware ; it will out one day : beware of God's
proverb, " There is nothing hidden that shall not be opened ;"
yea, even in this world, if ye be not the children of dam
nation. And here now I speak to you, my masters, minters,
augmentationers4, receivers, surveyors, and auditors : I make
a petition unto you ; I beseech you all be good to the king.
He hath been good to you, therefore be good to him : yea,
be good to your own souls. Ye are known well enough, what
ye were afore ye came to your offices, and what lands ye had °
then, and what ye have purchased since, and what buildings
ye make daily. Well, I pray you so build, that the king's
workmen may be paid. They make their moan that they
can get no money. The poor labourers, gun-makers, powder-
men, bow-makers, arrow-makers, smiths, carpenters, soldiers,
and other crafts, cry out for their duties. They be unpaid,
some of them, three or four months ; yea, some of them half
a year : yea, some of them put up bills this time twelve
months for their money, and cannot be paid yet. They cry
out for their money, and, as the prophet saith, Clamor ope-
rariorum ascendit ad aures meas ; " The cry of the work
men is come up to mine ears." 0, for God's love, let the
workmen be paid, if there be money enough ; or else there

[3 inserted from 1562.]

[4 Officers of the Augmentation Court, which was established by
27 Hen. VIII. for determining suits and controversies respecting the
monasteries and abbey-lands.]

262 LAST SERMON PREACHED BEFOHE [sEUM.

will whole showers of God's vengeance rain down upon your
heads ! Therefore, ye minters, and ye augmentationers, serve
the king truly. So build and purchase, that" the king may
have money to pay his workmen. It seemeth evil-favouredly,
that ye should have enough wherewith to build superfluously,
and the king lack to pay his poor labourers. Well, yet I
doubt not but that there be some good officers. But I will
not swear for all.

I have now preached three Lents. The first time I
preached restitution. "Restitution," quoth some, " what should
he preach of restitution ? Let him preach of contrition,"
quoth they, " and let restitution alone ; we can never make
restitution." Then, say I, if thou wilt not make restitution,
thou shalt go to the devil for it. Now choose thee either
restitution, or else endless damnation. But now there be
two manner of restitutions ; secret restitution, and open resti
tution : whether of both it be, so that restitution be made, it
is all good enough. At my first preaching of restitution, one
good man1 took remorse of conscience, and acknowledged
himself to me, that he had deceived the king ; and willing he
was to make restitution : and so the first Lent came to my
hands twenty pounds to be restored to the king's use. I was
promised twenty pound more the same Lent, but it could not
be made, so that it came not. Well, the next Lent came
three hundred and twenty pounds more. I received it my
self, and paid it to the king's council. So I was asked,
what he was that made this2 restitution ? But should I have
named him ? Nay, they should as soon have this wesant3 of
mine. Well, now this Lent came one hundred and fourscore
pounds ten shillings, which I have paid and delivered this
present day to the king's council : and so this man hath made
a godly restitution. "And so," quoth I to a certain nobleman
that is one of the king's council, " if every man that hath
beguiled the king should make restitution after this sort, it
would cough the king twenty thousand pounds, I think,"
quoth I. " Yea, that it would," quoth the other, " a whole
hundred thousand pounds." Alack, alack ; make restitution ;

[! This "good man" is said, by Strype and others, to have been
John Bradford ; but there are reasons for doubting that opinion.]
p that thus made, 1562, 1571.]
[3 Wesant: wind-pipe.]

XIV.] KING EDWARD THE SIXTH. 263

for God's sake make restitution : ye will cough in hell else, Let not the
that all the devils there will laugh at your coughing. There ate>S,iaug
is no remedy, but restitution open or secret ; or else hell.

This that I have now told you of was a secret restitution.
Some examples hath been of open restitution, and glad may
he be that God was so friendly unto him, to bring him unto
it in this world. I am not afraid to name him ; it was
Master Sherington4, an honest gentleman, and one that God
loveth. He openly confessed that he had deceived the king,
and he made open restitution. Oh, what an argument may
he have against the devil, when he shall move him to despe
ration ! God brought this out to his amendment. It is a
token that he is a chosen man of God, and one of his elected. ^feJJf"™!*
If he be of God, he shall be brought to it : therefore for God's tlon-
sake make restitution, or else remember God's proverb ;
" There is nothing so secret," &c. If you do either of these
two in this world, then are ye of God ; if not, then for lack
of restitution, ye shall have eternal damnation. Ye may do
it by means, if you dare not do it yourselves ; bring it to an
other, and so make restitution. If ye be not of God's flock,
it shall be brought out to your shame and damnation at the
last day ; when all evil men's sins shall be laid open before
us. Yet there is one way, how all our sins may be hidden, j
which is, repent and amend. Recipiscentia, recipiscentia,
repenting and amending is a sure remedy, and a sure way to
hide all, that it shall not come out to our shame and confusion.

Yet there was another seed that Christ was sowing in
that sermon of his ; and this was the seed : " I say to you,
my friends, fear not him that killeth the body, but fear him
that after he hath killed, hath power also to cast into hell-
fire," &c. And there, to put his disciples in comfort and sure
hope of his help, and out of all doubt and mistrust of his
assistance, he bringeth in unto them the example of the spar
rows, how they are fed by God's mere providence and good
ness ; and also of the hairs of our heads, how that not so
much as one hair falleth from our heads without him. " Fear

[4 Sir William Sherington, Vice- Treasurer of the Mint at Bristol,
had, while in office, coined a large quantity of testers of base alloy
and under standard value, by which means he had enriched himself,
but defrauded the government and country. Carte, Hist, of Eng. HI.
p. 229.]

The way to
hide sin.

264 LAST SERMON PREACHED BEFORE

him," saith he, "that when he hath killed the body, may also
cast into hell-fire." Matter for all kinds of people here, but
A suit to the specially for kings. And, therefore, here is another suit to
your Highness. "Fear not him that killeth the body."
Fear not these foreign princes and foreign powers. God
shall make you strong enough. Stick to God : fear God,
fear not them. God hath sent you many storms in your
youth; but forsake not God, and he will not forsake you.
Peradvcnturc ye shall have that shall move you, and say
unto you, "Oh, Sir ! Oh, such a one is a great man, he is a
mighty prince, a king of great power, ye cannot be without
his friendship, agree with him in religion, or else ye shall
have him your enemy," &c. Well, fear them not, but cleave
to God, and he shall defend you. Do not as king Ahaz1 did,
that was afraid of the Assyrian king, and for fear lest he
should have him to his enemy, was content to forsake God,
and to agree with him in religion and worshipping of God :
and anon sent to Urias the high priest, who was ready at
once to set up the idolatry of the Assyrian king. Do not
your Highness so : fear not the best of them all ; but fear God.
An eibow The same Urias was capellanus ad manum, " a chaplain at
hand," an elbow chaplain. If ye will turn, ye shall have
that will turn with you ; yea, even in their white rochets. But
follow not Ahaz. Remember the hair, how it falleth not
without God's providence, llemember the sparrows, how
they build in every house, and God provideth for them.
"And ye are much more precious to me," saith Christ, " than
sparrows, or other birds." God will defend you ; that before
your time cometh, yo shall not die nor miscarry.

On a time when Christ was going to Jerusalem, his
disciples said unto him, " They there would have stoned
thee, and wilt thou now go thither again ?" What saith
he again to them? Nonne duodccim sunt horce die, &c.,
" Be there not twelve hours in the day?" saith he: God hath
appointed his times, as pleaseth him ; and before the time
cometh that God hath appointed, they shall have no power
against you. Therefore stick to God and forsake him not ;
but fear him, and fear not men. And beware chiefly of two
affections, fear and love : fear, as Ahaz, of whom I have told
you, that for fear of the Assyrian king he changed his religion,
t1 Achab, in the old editions.]

God will

l his.

XIV.] KING EDWARD THE SIXTH. 265

and thereby purchased God's high indignation to him and to
his realm ; and love, as Dina, Jacob's daughter, who caused
a change of religion by Sichem and Hemor, who were con
tented for lust of a wife to the destruction and spoiling of all
the whole city. Read the chronicles of England and France, Read chro-
and ye shall see what changes of religion hath come by mar
riages, and for marriages. " Marry my daughter, and be
baptized, and so forth, or else." Fear them not. Remember
the sparrows. And this rule should all estates and degrees
of men follow ; whereas now they fear men and not God.
If there be a judgment between a great man and a poor
man, then must there be a corruption of justice for fear.
" Oh, he is a great man, I dare not displease him." Fie
upon thee ! art thou a judge, and wilt be afraid to give right
judgment ? Fear him not, be he never so great a man ; but
uprightly do true justice. Likewise some pastors go from
their cure; they are afraid of the plague, they dare not come
nigh any sick body, but hire others ; and they go away Hirelings.
themselves. Out upon thee! The wolf cometh upon thy
flock to devour them, and when they have most need of
thee, thou runnest away from them ! The soldier also, that
should go on warfare, he will draw back as much as he can.
" Oh, I shall be slain ! Oh, such and such went, and never
came home again. Such men went the last year into Nor
folk, and were slain there." Thus they are afraid to go :
they will labour to tarry at home. If the king command
thee to go, thou art bound to go ; and serving the king thou
servest God. If thou serve God, he will not shorten thy days
to thine hurt. "Well," saith some, "if they had not gone,
they had lived unto this day." How knowest thou that?
Who made thee so privy of God's counsel ? Follow thou thy
vocation, and serve the king when he calleth thee. In serv
ing him thou shalt serve God ; and till thy time come, thou Man dieth

J i • i n9l Before

shalt not die. It was marvel that Jonas escaped in such a *»« time.
city : what then ? Yet God preserved him, so that he could
not perish. Take therefore an example of Jonas, and every
man follow his vocation, not fearing men, but fearing God.

Another seed that Christ was sowing in the sermon was
this : Qui confessus me fuerit hominibus, confitebor et ego
ilium cor am Patre meo ; " He that confcsseth me before
men, I shall also confess him before my Father." We must

266 LAST SERMON PREACHED BEFORE

sERM.

confess him with mouth. It was of a bishop not long ago
as^ed as touching this : " Laws," saith he, " must be obeyed,
and civil ordinance I will follow outwardly ; but my heart
in religion is free to think as I will." So said Friar Forest1,
half a papist, yea, worse than a whole papist.

Well, another seed was, " He that sinneth against the
Holy Ghost, it shall not be forgiven him, neither in this
world nor in the world to come." What is this same sin
against the Holy Ghost, an horrible sin that never shall
be forgiven, neither in this world nor in the world to come ?
What is this sin ? Final impenitency : and some say, im
pugning of the truth. One came to me once, that de
spaired because of sin against the Holy Ghost. He was
sore troubled in his conscience, that he should be damned ;
and that it was not possible for him to be saved, because
he had sinned against the Holy Ghost. I said to him,
" What, man," quoth I, " comfort yourself in these words
comfort of the apostle, Christus est propitiatw pro peccatis nostris:
despair. and again ; Ideo me misit Pater in mundum, itt qui credit
in me non pereat, sed habeat vitam ceternam ; ' My Father
hath fur this purpose sent me into the world, that he which
bclieveth in me may not perish, but may have the life ever
lasting.1 Also, Quacnnque hora ingemuerit peccator salvus
erit ; i In what hour soever the sinner shall mourn for sin*,
he shall be saved1." I had scriptures enough for me, as
methought ; but say what I could say, he could say more
against himself, than I could say at that time to do him
good withal. AVhere some say that the sin against the
Holy Ghost is original sin ; I alleged against that the
saying of St Paul, Sicut per unim delictum, &c., and
si quis eyerit pcenitentiam; " If a man had done all the sins
in the world, and have true repentance, with faith and hope
in God's mercy, he shall be forgiven." But whatsoever I
said, he could still object against me, and avoid my reasons.
I was fain to take another day, and did so. " Let mo
go to my book," quoth I, "and go you to your prayers,

t1 John Forest, a Friar Observant, and confessor to Queen Katha
rine, the first wife of Henry VIII. He was executed in the year
1538, for writing against the supremacy of the crown. Holinshed,
p. 945 ; Antiq. of the English Franciscans, pp. 241, et seq.]

[2 for his sin, 1562, 1571.]

XIV.] KING EDWARD THE SIXTH. 267

for ye are not altogether without faith." I got me to my
study ; I read many doctors, but none could content me ;
no expositor could please me, nor satisfy my mind in the
matter. And it is with me as it was with a scholar of
Cambridge, who being demanded of his tutor how he under
stood his lesson, and what it meant, " I know," quoth he,
" what it meaneth, but I cannot tell it ; I cannot express it."
So I understood it well enough, but I cannot well declare it.
Nevertheless I will bungle at it as well as I can.

Now to tell you, by the way, what sin it was that he had
committed : he had fallen from the truth known, and after
ward fell to mocking and scorning of it ; and this sin it was
that he thought to be unforgiveable. I said unto him, that why some

' sin is called

it was a vehement manner of speaking in scripture ; " Yet," "'remissible.
quoth I, " this is not spoken universally ; nor it is not meant
that God doth never forgive it ; but it is commonly called
irremissible, unforgiveable, because that God doth seldom
forgive it. But yet there is no sin so great but God may
forgive it, and doth forgive it to the repentant heart, though
in words it sound that it shall never be forgiven : as, privi-
legium paucorum non destruit regulam universalem, The
privilege of a few persons doth not destroy an universal rule
or saying of scripture. For the scripture saith, Omnes mo-
riemur, ' We shall die every one of us : ' yet some shall be
rapt and taken alive, as St Paul saith ; for this privilege of
a few doth not hurt a generality. An irremissible sin, an
unexcusable sin ; yet to him that will truly repent, it is for- NO sin that !S
giveable ; in Christ it may be remitted. If there be no more irremissible.
but one man forgiven, ye may be that same one man that shall
be forgiven: Ubi abundavit delictum , ibi abundavit et gratia;
' Where iniquity hath abounded, there shall grace abound'."
Thus by little and little this man came to a settled conscience
again, and took comfort in Christ's mercy. Therefore despair
not, though it be said it shall never be forgiven. Where
Cain said, " My wickedness is so great that God cannot for
give it ;" Nay, thou liest, saith Austin to Cain, Major est Dei
misericordia, quam iniquitas tua ; " The mercy of God is
greater than thine iniquity." Therefore despair not ; but
this one thing I say : beware of this sin that ye fall not
into it ; for I have known no more but this one man, that A rare cx-
hath fallen from the truth, and hath afterward repented and '

268 LAST SERMON PREACHED BEFORE [8ERM.

come to grace again. I have known many since God hath
opened mine eyes to see a little ; I have known many, I say,
that knew more than I, and some whom I have honoured,
that have afterwards fallen from the truth ; but never one of
them, this man except, that have returned to grace and to the
truth again. But yet, though God doth very seldom forgive
this sin, and although it be one of the sins that God doth
hate most of all others, and such as is almost never forgiven,
yet it is forgivcable in the blood of Christ, if one truly re
pent ; and lo ! it is universal. As there is also another scrip
ture, VCR terrce cujus rex puer est, " Wo be to the land, to
the realm whose king is a child ;" which some interpret and
refer to childish conditions : but it is commonly true the
other way too, when it is referred to the age and years of
childhood. For where the king is within age, they that have
governance about the king have much liberty to live volup
tuously and licentiously ; and not to be in fear how they
govern, as they would be if the king were of full age ; and
A realm may then commonly they govern not well. But yet Josias and
T'Si under onc or ^wo inorc> though they were children, yet had their
realms well governed, and reigned prosperously ; and yet the
saying, Vce terrce cujus rex puer est, is nevertheless true for
all that. And this I gather of this irremissible sin against
the Holy Ghost, that the scripture saith it is never forgiven,
because it is seldom forgiven. For indeed I think that there
is no sin, which God doth so seldom nor so hardly forgive,
as this sin of falling away from the truth, after that a man
The best per- once knoweth it. And indeed this took best place with the

suasion tor a

SmatL man ^at I have told you of, and best quieted his conscience.
Another seed was this : " Be not careful," saith Christ,
" what ye shall say before judge and magistrates, when yc
are brought afore them for my name's sake ; for the Holy
Ghost shall put in your minds, even at that present1 hour,
what yc shall speak." A comfortable saying, and a goodly
promise of the Holy Ghost, that " the adversaries of the
truth," saith he, " shall not be able to resist us." What ?
shall the adversaries of the truth be dumb ? Nay ; there be
no greater talkers, nor boasters, and facers2 than they be.
But they shall not be able to resist the truth to destroy it.

[! at the present, 1502.]

[2 Putters on of a bold appearance.]

XIV.] KING EDWARD THE SIXTH. 269

Here some will say, " What needeth universities then,
and the preservation of schools ? The Holy Ghost will give
always what to say." Yea, but for all that we may not wo may not
tempt God ; we must trust in the Holy Ghost, but we must
not presume on the Holy Ghost. Here now should I speak
of universities, and for preferring of schools: but he that preach
ed the last Sunday spake very well in it, and substantially,
and like one that knew the state and condition of the univer
sities and schools very well. But thus much I say unto you,
magistrates : if ye will not maintain schools and universities,
ye shall have a brutality. Therefore now a suit again to
your Highness. So order the matter, that preaching may Another ne
not decay : for surely, if preaching decay, ignorance and
brutishness will enter again. Nor give the preachers' livings
to secular men. What should the secular men do with the
livings of preachers? I think there be at this day ten thou
sand students less than were within these twenty years, and
fewer preachers ; and that is the cause of rebellion. If there
were good bishops, there should be no rebellion.

I am now almost come to my matter, saving one saying
of Christ which was another seed : Date, et dabitur vobis ;
" Give, and it shall be given unto you,"" &c. But who be-
lieveth this ? If men believed this promise, they would give Goa-s pro-
more than they do ; and at leastwise they would not stick to believed.
give a little : but now-a-days men's study is set rather to
take gifts, and to get of other men's goods, than to give any
of their own. So all other the promises are mistrusted and
unbelieved. For if the rich men did believe this promise of
God, they would willingly and readily give a little to have
the overplus. So where Christ saith of injuries, or offences
and trespasses, Mihi vindicta, et ego retribuam, #c., "Leave
the avenging of wrongs alone unto me, and I shall pay them
home," &c. : if the rebels had believed this promise, they
would not have done as they did. So all the promises of
God are mistrusted. Noah also after the flood feared at
every rain lest the world should be drowned and destroyed
again ; till God gave the rainbow. And what exercise shall
we have by the rainbow? We may learn by the rainbow, The rainbow

«/ f " ^ ' may teach us

that God will be true of his promises, and will fulfil his pro
mises. For God sent the rainbow ; and four thousand years
it is, and more, since this promise was made, and yet God

What the

rainbow

teac'heth.

270 LAST SERMON PREACHED BEFORE [flERM.

hath been true of his promise unto this day : so that now
when we see the rainbow, we may learn that God is true of
his promise. And as God was true in this promise, so is he
and will be in all the rest. But the covetous man doth not
believe that God is true of his promise; for if he did, he would
not stick to give of his goods to the poor. But as touching
that I spake afore, when we see the rainbow, and see in
the rainbow that that is like water, and of a watery colour,
and as we may and ought not only to take thereof hold and
comfort of God's promise, that he will no more destroy the
world with water for sin ; but also we may take an example
to fear God, who in such wise hateth sin : likewise when in
the rainbow we sec that it is of a fiery colour, and like unto
fire, we may gather an example of the end of the world,
that except we amend, the world shall at last be consumed
with fire for sin ; and to fear the judgment of God, after
which they that are damned shall be burned in hell-fire.
These were the seeds that Christ was sowing, when this
covetous man came unto him.

And now I am come to my matter. While Christ was
thus preaching, this covetous fellow would not tarry till all
the sermon was done, but interrupted the sermon ; even sud
denly chopping in, " Master," quoth he, " speak to my bro
ther^ that he may divide the inheritance with me." He would
not abide till the end of the sermon ; but his mind was on
his halfpenny ; and he would needs have his matter despatched
out of hand. " Master," quoth he, " let my brother divide
with me." Yet this was a good fellow : he could be con
tented with part, he desired not to have all together alone
to himself, but could be content with a division, and to have
his part of the inheritance. And what was the inheritance ?
Ager; a field: so that it was but one piece of ground, or one
farm. This covetous man could be content with the half of one
our covetous farm, where our men now-a-days cannot be satisfied with many
SiS.£f.n° farms at once. One man must now have as many farms as
will serve many men, or else he will not be contented nor
satisfied. They will jar now-a-days one with another, except
they have all. ' " Oh," saith the wise man, " there be three
things wherein my soul delighteth : Concordia fratrum,
amor proximorum, et vir ac mutter bene sibi consentientes ;
the unity of brethren, the love of neighbours, and a man

XIV.] KING EDWARD THE SIXTH. 271

and wife agreeing well together." So that the concord of
brethren, and agreeing of brethren, is a gay thing. What
saith Salomon of this matter? Prater qui adjuvatur afratre
quasi civitas firma et turris fortis ; " The brother that is
holpen of his brother, is a sure and well-fenced city, and a
strong tower," he is so strong. Oh, it is a great matter,
when brethren love and hold well together ! But if the one
go about to pull down the other, then are they weak both of
them ; and when one pulleth down his fellow, they must needs
down both of them ; there is no stay to hold them up.

Mark in the chronicles of England. Two brethren have TWO brethren

have reigned

reigned jointly together, the one on this side Humber, and in England.
the other beyond Humber, in Scotland, and all that way.
And what hath come of it? So long as they have agreed
well together, so long they have prospered ; and when they
have jarred, they have both gone to wrack1. Brethren
that have so reigned here in England, have quarrelled one
with another ; and the younger hath not been contented
with his portion2, (as indeed the younger brother commonly
jarreth first,) but by the contention both have fared the worse.
So when there is any contention between brother and brother
for land, commonly they are both undone by it. And that
crafty merchant, whatever he be, that will set brother against
brother, meaneth to destroy them both. But of these two
brethren, whether this man here were the elder or the
younger, I cannot say ; scripture telleth me not whether
of these two was the younger : but a likelihood this was
the younger ; for once it was a plain law, that primogenitus,
that is to say, the elder brother, had duplicia ; and there
fore of likelihood it should be the youngest brother that
found himself aggrieved, and was not content. But Christ
said unto him, " Thou man, who hath made me a judge or
a divider between you?" Christ answered him by a ques
tion ; and mark this question of Christ, " Thou man," Quis
me constitute judicem aut divisor em super vos ; "Who made

[] The allusion seems to be to the dissensions between the king
doms of Northumbria and Deira. Carte, Hist, of England, i. pp. 226,
et seq.]

[2 The wars of the Roses, and the usurpation of Richard III.,
were the result of the younger not being "contented with his portion,"
as was, also, the execution of the lord admiral Seymour.]

272 LAST SERMON PREACHED I5EFORE [sERM.

The intent of me a judge," &c. It is no small matter, saith Augustine1,

a question „ , .

asked. of what intention one askcth a question ; as Christ in
another place of the gospel asketh who was neighbour to
the pilgrim that was wounded. " There was," saith Christ,
"a man that went from Jerusalem to Jericho, and fell among
thieves, and they wounded him, and left him for dead. And
a priest came by, that was his own countryman, and let him
lie; a Levite came by, and would shew no compassion upon
him : at last a Samaritan came by, and set him on his
horse, and conveyed him to the city, and provided surgery
for him, &c. Now who was neighbour to this wounded
man?" saith Christ. Qui fecit illi misericordiam, quoth the
lawyer ; "He that shewed mercy unto him." He that did
the office of a neighbour, he was a neighbour2. As ye
may perceive by a more familiar example of the bishop of
Exeter3 at Sutton in Staffordshire. Who is bishop of
Exeter? Forsooth, Master Coverdalc. What, do not all
men know who is bishop of Exeter ? What ? He hath been
bishop many years. Well, say I, Master Coverdale is
bishop of Exeter : Master Coverdale putteth in execution the
bishop's office, and he that doth the office of the bishop, he
is the bishop indeed : therefore say I, Master Coverdale is
bishop of Exeter, 4 [Alack! there is a thing that makcth

This was but my heart sorry. I hear that Master Coverdale is poisoned.
Alack! a good man, a godly preacher, an honest fatherly
man; and, if it be true, it is a great pity and a lamentable
case, that he feeding them with God's word, they should feed
him again with poison.]

But to the purpose of Christ's question, " AVho made me
a judge between you ?" Here an Anabaptist will say, " Ah !
Christ refused the office of a judge ; eryo there ought to be

[! In Johan. Evang. c. 5, Tract, xix. Opcr. Tom. HI. Par. 3, Col.
319. Edit. Bened. Antwerp, 1700.]

[2 he was neighbour, 1562, 1571.]

[3 John Voysey or Harman, who lived chiefly at Sutton-Coldfield
in Warwickshire, leaving the episcopal duties of the diocese of
Exeter to be discharged by the well-known Miles Coverdale, then
bishop Voysey's coadjutor, and afterwards his successor in the see
of Exeter. Dugdale, Antiq. of Warwicks. Vol. n. pp. 913, et seq. 2nd
Edit. ; Strype, Eccles. Mem. n. i. pp. 423, et seq. Oxf. Edit. ; Godwin,
De Prscsulib. pp. 415, et seq. Edit. Richardson.]

[4 Inserted from 1562.]

XIV.] KING EDWARD THE SIXTH. 273

no judges nor magistrates among Christian men. If it had
been a thing lawful, Christ would not have refused to do
the office of a judge, and to have determined the variance
between these two brethren." But Christ did thereby sig
nify that he was not sent for that office ; but if thou will
have a trial and a sentence of that matter according to
the laws, thou must go to the temporal judge that is de
puted therefor. But Christ's meaning was, that he was come
for another purpose ; he had another office deputed unto him
than to be a judge in temporal matters. Ego veni vocare
peccatores ad pcenitentiam; " I am come," saith he, " to call
sinners to repentance:" he was come to preach the gospel,
the remission of sin, and the kingdom of God ; and meant
not thereby to disallow the office of temporal magistrates.
Nay, if Christ had meant that there should be no magis- Anabaptists
trates, he would have bid him take all : but Christ meant sect* w
nothing so. But the matter is, that this covetous man,
this brother, took his mark amiss ; for he came to a wrong
man to seek redress of his matter. For Christ did not
forbid him to seek his remedy at the magistrate's hand;
but Christ refused to take upon him the office that was
not his calling. For Christ had another vocation than to
be a judge between such as contended about matters of land.
If our rebels had had this in their minds, they would not
have been their own judges ; but they would have sought
the redress of their grief at the hands of the king, and his
magistrates under him appointed. But no marvel of their The lack of
blindness and ignorance ; for the bishops are out of their tKauK
dioceses that should teach them this gear. But this man
perchance had heard, and did think that Christ was Messias,
whose reign in words soundeth a corporal and a temporal
reign ; which should do justice and see a redress in all
matters of worldly controversy : which is a necessary office
in a Christian realm, and must needs be put in execution
for ministering of justice. And therefore I require you, as a
suitor rather than a preacher, look to your office yourself,
and lay not all on your officers' backs; receive the bills
of supplication yourself: I do not see you do so now-a-days
as ye were wont to do the last year. For God's sake
look unto it, and see to the ministering of justice your
own self, and let poor suitors have answer. There is a king

18
[LATIMER.]

274 LAST SERMON PREACHED BEFORE

SERM.

The kins of in Christendom, and it is the king of Denmark1, that sitteth
openly in justice thrice in the week, and hath doors kept
open for the nones2. I have heard it reported of one that
hath been there, and seen the proof of it many a time
and oft : and the last justice that ever he saw done there,
was of a priest's cause that had had his glebe land taken
from him, (and now here in England some go about to
take away all;) but this priest had had his glebe land
taken from him by a great man. Well ; first went out
letters for this man to appear at a day : process went out
for him according to the order of the law, and charged him
by virtue of those letters to appear afore the king at such
a day. The day came : the king sat in his hall ready to
minister justice. The priest was there present. The gentle
man, this lord, this great man, was called, and commanded to
make his appearance according to the writ that had been
directed out for him. And the lord came, and was there;
but he appeared not. "No," quoth the king, "was he
summoned as he should be? Had he any warning to bo
here ?" It was answered, " Yea ; and that he was there
walking up and down in the hall ; and that he knew well
enough that that was his day; and also, that he had already
been called; but he said, he would not come before the king
at that time : alleging, that he needed not as yet to make
an answer, because he had had but one summoning." "No,"
quoth the king, "is he here present?" "Yea, forsooth,
sir," said the priest. The king commanded him to be
called, and to come before him : and the end was this,
he made this lord, this great man, to restore unto the
priest not only the glebe land which he had taken from
the priest, but also the rent and profit thereof for so long
time as he had withhoiden it from the priest; which was
eight years or thereabout. Saith he, " When you can shew
better evidence than the priest hath done, why it ought to
be your land, then he shall restore it to you again, and

[l Christian III., of whom it was said that "he was equally the
father of all his subjects, and of his own family/' It was by this sove
reign that the Reformation in Denmark was finally settled. Universal
Hist. (Modern) Vol. xxxn. p. 447, edit. 1761. Mosheim, Eccl. Hist,
cent. xvi. ch. n. sect. i. § 32.]

[2 Nones: nonce, purpose.]

XIV

•] KING EDWARD THE SIXTH. 275

the profits thereof that he shall receive in the mean time :
but till that day come, I charge ye that ye suffer him
peaceably to enjoy that is his."

This is a noble king ; and this I tell for your example,
that ye may do the like. Look upon the matter yourself.
Poor men put up bills every day, and never the near. Con
firm your kingdom in judgment ; and begin doing of your
own office yourself, even now while you are young, and sit
once or twice in the week in council among your lords : it
shall cause things to have good success, and that matters
shall not be lingered forth from day to day. It is good for
every man to do his own office, and to see that well executed
and discharged.

Ozias king in Juda, he would needs do the office of the
priest, and he would needs offer incense in the sanctuary ;
which to do was the priest's office. But he was suddenly
stricken with the leprosy for his labour, and so continued a
leper all the days of his life. St John's disciples would have
had their master to take upon him that he was Christ. But
what said John ? Nemo sibi assumit quicquam nisi datum
fuerit ei desuper ; "No man may take any thing upon him- None may

,* . •. i • i ' meddle with

sell, except it be given unto him irom above. If the Devon- other's office.

shire men had well considered this, they had not provoked

the plagues that they have had light upon them. But un-

preaching prelacy hath been the chiefest cause of all this

hurly-burly and commotions. But if Christ may challenge

any kind of men for taking his office upon them, he may say

to the mass-mongers, " Who gave you commission to offer MasS-mong-

up Christ ? Who gave you authority to take mine office in £ffi™t>s

hand?" For it is only Christ's office to do that. It is a

greater matter3 to offer Christ. If Christ had offered his

body at the last supper, then should we so do too. Who is

worthy to offer up Christ ? An abominable presumption !

Paul saith, Accepit panem ; postquam gratias egisset, fregit,

et dixit, Accipite, edite ; "He took bread, and after that he

had given thanks, he brake it, and said, Take ye, eat ye,"

&c. : and so said, Hoc est corpus meum, " This is my body."

He gave thanks ? Well then : in thanksgiving there is no

oblation ; and when he gave thanks, it was not his body.

[3 great matter, 1562, 1571 ]

18 — 2

276 LAST SERMON PREACHED BEFORE [sERM.

When I was in examination1, 1 was asked many questions,
and it was said to me, What Christ did, that should we do :
a bishop gathered that upon these words, Hoc facite in mei
recordationem, " Do this in remembrance of me." Then said
he to me, " How know ye that they ate it, before he said,
Hoc est corpus meum, 'This is my body?'" I answered
again and said, "How know ye that they did not it?" &c.
So I brought unto him the place of Paul abovesaid; and
that in thanksgiving is none oblation; and when he gave
thanks it was not his body, for he gave thanks in the be
ginning of supper, before they eat any manner of thing at
all ; as his accustomed manner was to do. I wonder there
fore, that they will or dare by this text take upon them to
offer Christ's body : they should rather say, Quis me con-
stituit oblatorem, "Who made me an offerer?" But when
Christ said, Quis me constituit judicem aut divisorem super
vos, "Who hath made me a judge or a divider of lands
christre. among you?" Christ did refuse another man's office; an
Ssaofflcheer office that he was not of his Father deputed unto. Christ's
kingdom was a spiritual kingdom, and his office was a spiritual
office; and he was a spiritual judge. And therefore, when
the woman taken in adultery was brought before him, lie
refused not to play the judge; but said, Quis te accusat,
"Who accuseth thec?" And she said again, Nemo, Domine:
"No man, Lord." Then said he, Nee ego te condemno,
" Nor I condemn thee not." Vade et noli amplius peccare,
" Go thy ways, and sin no more." Here he took upon him
his own office, and did his office ; for his office was to preach,
and bid sinners amend their evil living, and not to be a tem-
Anothersmt poral judge in temporal causes. And here is another occasion
of a suit to your highness, for the punishment of lechery ; for
lechery floweth in England like a flood.

But now to make an end in temporal causes. He said,
Quis me constituit judicem, $c., " Who made me a judge of
temporal causes among you, and of worldly matters ? " Thus
came this fellow in here with interrupting of Christ's sermon,
and received the answer which I have rehearsed. ' Thou

[! The preacher seems to allude to his examination before the
Council, 14th May, 1546. State Papers, Hen. VIII. Vol. i. pp. 84S,
et seq. Sec also below, p. 294.]

XIV.] KING EDWARD THE SIXTH. 277

man, thou fellow," quoth he, " who hath made me a judge
among you?" And he said unto all the audience, Videte
et cavete ab avaritia ; " See and beware of covetousness."
Why so ? Quia non in abundantia cujusquam vita ejus est
ex his quce possidet ; " For no man's life standeth in the
abundance of the things which he possesseth." We may have
things necessary, and we may have abundance of things ; but
the abundance doth not make us blessed. It is no good ar
gument, Quo plus quisque habet, tanto beatius vivit ; " The
more riches that a man hath, the more happily and the more
blissfully he liveth." For a certain great man, that had pur
chased much lands, a thousand marks by year, or I wot not
what ; a great portion he had : and so on the way, as he
was in his journey towards London, or from London, he fell
sick by the way ; a disease took him, that he was constrained
to lie upon it. And so being in his bed, the disease grew
more and more upon him, that he was, by his friends that
were about him, godly advised to look to himself, and to
make him ready to God ; for there was none other likelihood
but that he must die without remedy. He cried out, "What,
shall I die?" quoth he. "Wounds! sides! heart! Shall I
die, and thus go from my goods ? Go, fetch me some phy
sician that may save my life. Wounds and sides ! Shall I
thus die ? " There lay he still in his bed like a block, with
nothing but, "Wounds and sides, shall I die?" Within a
very little while he died indeed ; and then lay he like a block
indeed. There was black gowns, torches, tapers, and ring
ing of bells ; but what is become of him, God knoweth, and
not I.

But hereby this ye may perceive, that it is not the
abundance of riches that maketh a man to live quietly and
blissfully. But the quiet life is in a mediocrity. Mediocres
optime vivunt : "They that are in a mean do live best." And
there is a proverb which I read many years ago, Dimidium A true pro-
plus toto; " The half sometimes more than the whole." The
mean life is the best life and the most quiet life of all. If a
man should fill himself up to the throat, he should not find
ease in it, but displeasure ; and with the one half he might
satisfy his greedy appetite. So this great riches never maketh
a man's life quiet, but rather troublous. I remember here a
saying of Salomon, and his example: Conservavi mihi argen-

278 LAST SERMON PREACHED BEFORE [sERM.

turn et aurum, " I gathered silver and gold together," saith
he ; "I provided me singers, and women which could play
on instruments, to make men mirth and pastime : I gat me
psalteries and songs of music, &c., and thus my heart rejoiced
in all that I did." But what was the end of all this ? Cum
convertissem me ad omnia, #c., " When I considered," saith
Salomon, "all the works that my hands had wrought, &c., lo!
all was but vanity and vexation of mind ; and nothing of any
value under the sun." Therefore leave covetousness ; for,
believe me, if I had an enemy, the first thing that I would
wish to him should be, that he might have abundance of
riches ; for so I am sure he should never be in quiet. But
think ye there be not many that would be so hurt ? But in
this place of the gospel Christ spake and declared this un-
quietness and uncertainty of great riches by a similitude
and parable of a great rich man, who had much land, that
brought forth all fruits plentifully ; and he being in a pride
of the matter, and much unquiet by reason that he had so
much, said to himself, " What shall I do, because I have not
room enough wherein to bestow my fruits, that have grown
unto me of my lands ? I will thus do," saith he ; "I will pull
down my barns, and build greater barns ; and I will say to
my soul, My soul, thou hast much goods laid up in store
for many years ; take thine ease, eat, drink, and be merry."
But God said to him, Stulte, hac nocte animam tuam repe-
tunt abs te: " Thou fool ! thou fool ! this night will they take
thy soul from thce again, and then whose shall those things
be which thou hast provided? Even so it is with him,"
saith Christ, " that gathcreth riches unto himself, and is not
rich toward God," &c. But yet the covetous man can never
be content. I walked one day with a gentleman in a park,
and the man regarded not my talk, but cast his head and
eye this and that way, so that I perceived he gave no great
ear to me; which when I saw, I held my peace. At last,
"Oh," quoth the gentleman, "if this park were mine, I would
never desire more while I lived." I answered and said, " Sir,
and what if ye had this park too ?" For there was another
park even hard by. This gentleman laughed at the matter.
And truly I think he was diseased with the dropsy : the more
he had, the more covetous he was to have still more and
more. This was a farmer that had a farm hard by it ; and

XIV.] KING EDWARD THE SIXTH. 279

if he might have had this park to it, he would never have
desired more. This was a farmer, not altogether so covetous
a man as there be many now-a-days, as for one gentleman
to rake up all the farms in the country together into his hands
all at once.

And here one suit more to your highness : there lacketh Lack of
one thing in this realm, that it hath need of; for God's sake
make some promoters1. There lack promoters, such as were
in king Henry the Seventh's days, your grandfather. There
lack men to promote the king's officers when they do amiss,
and to promote all offenders. I think there is great need
of such men of godly discretion, wisdom, and conscience, to
promote transgressors, as rent-raisers, oppressors of the poor,
extortioners, bribers, usurers. I hear there be usurers in
England, that will take forty in the hundred2 ; but I hear
of no promoters to put them up. We read not, this covetous
farmer or landed man of the gospel bought corn in the
markets to lay it up in store, and then sell it again. But,
and if it please your highness, I hear say that in England
we have landlords, nay, step-lords I might say, that are
become graziers ; and burgesses are become regraters : and negratcrs.
some farmers will regrate and buy up all the corn that
cometh to the markets, and lay it up in store, and sell it
again at a higher price, when they see their time. I heard
a merchantman say, that he had travailed all the days of
his life in the trade of merchandise, and had gotten three
or four thousand pounds by buying and selling ; but in case
he might be licensed or suffered so to do, he would get a
thousand pound a year by only buying and selling of grain
here within this realm. Yea, and (as I hear say) aldermen A Mermen

- colliers.

now-a-days are become colliers : they be both woodmongers
and makers of coals. I would wish he might eat nothing
but coals for awhile, till he had amended it. There cannot
a poor body buy a sack of coals, but it must come through
their hands. But this rich man that the gospel speaketh

[! A species of informers who prosecuted offenders against the
laws, and received part of the pecuniary fines that were levied.]

[2 By the 37 Hen. VIII. c. 9. no person was allowed to receive
more than "ten in the hundred" on pain of forfeiting treble the
profits received, with imprisonment and a "fine and ransom at the
king's will and pleasure."]

280 LAST SEKMON PREACHED BEFORE [sERM.

of was a covetous man : God had given him plenty, but that
made him not a good man : it is another thing that maketh
a good man. God saith, Si non audieris vocem meam, " If
thou obey not my voice," &c. And therefore worldly riches
do not declare the favour or disfavour of God. The scrip
ture saith, Nemo scit an sit amore dignus an odio. God
hath ordained all things to be good ; and the devil laboureth
to turn all things to man's evil. God giveth men plenty
of riches to exercise their faith and charity, to confirm them
that be good, to draw them that be naught, and to bring
The dcvii is them to repentance; and the devil worketh altogether to

contrary to . .

the contrary. And it is an old proverb, " the more wicked,

the more fortunate." But the unquietness of this covetous

Riches bring rich man dcclareth the unquietness of the mind, that riches

unquietness

of mind. bringcth with it. First, they are all in care how to get
riches ; and then are they in more care how to keep it still.
Therefore the Apostle saith, Qui volunt ditescere incidunt in
tentationes varias ; " They that study to get great riches
do fall into many divers temptations." But the root of all
evil is covetousness. " What shall I do ?" saith this rich
man. He asked his own brainless head what he should do :
he did not ask of the scripture ; for if he had asked of the
scripture, it would have told him ; it would have said unto
him, F 'range esurienti paneni tuum, &c.; "Break thy bread
unto the hungry." All the affection of men now-a-days is
in building gay and sumptuous houses; it is in setting up
and pulling down, and never have they done building. But
the end of all such great riches and covetousness is this :
" This night, thou fool, thy soul shall be taken from thee."

or whom It is to be understood of all that rise up from little to much,

spoken. as this rich man that the gospel spake of1. I do not despise
riches, but I wish that men should have riches as Abraham
had, and as Joseph had. A man to have riches to help his
neighbour, is godly riches. The worldly riches is to put
all his trust and confidence in his worldly riches ; that he
may by them live here gallantly, pleasantly and voluptuously.
Is this godly riches? No, no, this is not godly riches. It
is a common saying now-a-days among many, "Oh he is
a rich man: he is well worth five hundred pounds." He

who is rich, is well worth five hundred pounds, that hath given five

P spake of did, 1571.]

XIV.] KING EDWARD THE SIXTH. 281

hundred pounds to the poor ; otherwise it is none of his.
Yea, but who shall have this five hundred pounds? For
whom hast thou gotten this five hundred pounds? What
saith Salomon? Ecclesiastes v. Est alia infirmitas pessima
quam vidi sub sole, divitice conservator in malum domini sui:
" Another evil (saith he) and another very naughty imper
fection, riches hoarded up and kept together to the owner's
own harm :" for many times such riches do perish and
consume away miserably. " Such a one shall sometime
have a son," said he, "that shall be a very beggar, and
live all in extreme penury." 0 goodly riches, that one man
shall get it, and another come to devour it! Therefore,
Videte et cavete ab avaritia ; " See and beware of covet-
ousness." Believe God's words, for they will not deceive
you nor lie. " Heaven and earth shall perish, but Verbum
Domini manet in ceternum ; the word of the Lord abideth,
and endureth for ever." O this leavened faith, this un
seasoned faith ! Beware of this unseasoned faith. A certain
man asked me this question, "Didst thou ever see a man
live long that had great riches?" Therefore saith the wise
man, "If God send thee riches, use them." If God send
thee abundance, use it according to the rule of God's word ;
and study to be rich in our Saviour Jesus Christ : to whom,
with the Father and the Holy Ghost, be all honour, glory,
and praise, for ever and ever. Amen.

282 SERMON PREACHED AT STAMFORD. [sERM.

A SERMON PREACHED BY M. HUGH LATIMER, AT
STAMFORD, NOVEMBER1 <J, ANNO 1550.

[MATTHEW XXII. 21.]

Reddite ergo quee sunt Casaris Casari, et qua sunt Dei Deo.
Give that that is Caesar's to Caesar, and that that is God's to God.

THIS doctrine is grievous, heavy, and irksome to covetous
hearts, rebellious and seditious hearts2. Give, give, they can
not away with it; it cannot stick in their minds, nor settle
in their stomachs: they would rather be taking, scraping, and
catching, than giving. But godly persons will well accept
and take it ; for it is to them a great pleasure, joy, and
comfort. For the better understanding of this place, ye shall
Christ came understand, Christ came to bring us out of bondage, and to
fronfcivV^' set us at liberty, not from civil burthen, as from obeying
the magistrates, from paying tax and tribute ; but from a
greater burthen, and a more grievouser burthen, the burthen
of sin ; the burthen, not of the body, but of the soul ; to
make us free from it, and to redeem us from the curse and
malediction of the law unto the honourable state of the chil
dren of God. But as for the civil burthens, he delivered
us not from them, but rather commanded us to pay them.
" Give, give," saith he, " to Caesar obedience, tribute, and all
things due to Caesar."

For the understanding of this text, it shall be very need-
special notes ful3 to consider the circumstance eroing before : which thing

to be observed o c o

undSsind" ^uty considered giveth a great light to all places of the

ing of the

[i All the old editions read, "October:" but this is evidently a
mistake. The " Gospel of this day," out of which the text is taken,
is the Gospel for the 23d Sunday after Trinity, which does not fall on
the 9th of October in any year, and did fall on the 9th of November
in 1550.]

[2 rebellious and seditious hearts, not in 1584.]

[3 be needful, 1562.]

XV.] SERMON PREACHED AT STAMFORD. 283

scripture. Who spake these words : to whom they were
spoken: upon what occasion; and afore whom? Therefore
I will take the whole fragment and shred, taken out of God's
book for the Gospel of this day ; written in the Gospel of
Matthew, the twenty-second chapter : Tune abierunt Pha-
riscei; "Then went the Pharisees, and took a counsel." Luke
hath observantes, marking, spying, looking, tooting4, watch
ing : like subtle, crafty, and sleighty fellows, they took a
counsel, and sent to him their disciples, which should " feign
themselves just men," godly men, glad to learn his doctrine ;
and with them Herod's servants to trap him in his words :
and they said to him, "Master, we know that thou art a A «*% and

subtle

true man, and teachest the way of God in veritate, truly, question.
and carest for no man : for thou regardest not the personage
of man. Tell us therefore, what thinkest thou ? Is it lawful
to give Caesar tribute-money, or no ?" This was their question
that they would have snarled him with. In answering him5
to this, they would have caught him by the foot. But Jesus,
cognita malitia eorum, knowing their malice, their wicked
ness, their uncharitableness, said to them : " Hypocrites, why

J \ J prudent

do ye tempt me ? Shew me a piece of the tribute-money. ans
And they brought him a penny. And he said to them,
Whose image is this, and the writing? They answered,
Cesar's. He said to them, Give to Caesar, that that be-
longeth to Ca3sar, and to God that that is God's." Thus
ye may perceive, it was our Saviour Christ that spake these
words ; and they were spoken unto the Pharisees that tempted
him. But they be a doctrine unto us, that are Christ's dis
ciples. For whose words should we delight to hear and learn,
but the words and doctrine of our Saviour Christ ? And that
I may at this time so declare them, as may be for God's
glory, your edifying, and my discharge, I pray you all to
help me with your prayers.

In the which prayer, &c., for the universal church of
Christ through the whole world, &c., for the preservation of
our sovereign lord king Edward the Sixth, sole supreme
Head, under God and Christ, of the churches of England
and Ireland, &c. Secondly, for the king's most honourable

[4 Slyly prying.]

[5 in answering, 1562.]

284 SERMON PREACHED AT STAMFORD. [sKRM-

council. Thirdly, I commend unto you the souls departed
this life in the faith of Christ, that ye remember to give laud,
praise, and thanks to Almighty God for his great goodness
and mercy shewed unto them in that great need and conflict
against the devil and sin, and that gave them at the hour of
death faith in liis Son's death and passion, whereby they
might conquer and overcome and get the victory. Give
thanks, I say, for this ; adding prayers and supplications for
yourselves, that it may please God to give you the like faith
and grace to trust only unto the death of his dear Son, as he
The devii gave unto them. For as they be gone, so must we : and the
SoBof d°v^ w^ ke as ready to tempt us as he was them; and our
death. smg wjii Ught ^ heavy upon us as theirs did upon them;
and we are as weak and unable to resist, as were they.
Pray therefore that we may have grace to die in the same
faith of Christ as they did, and at the latter day be raised
with Abraham, Isaac, and Jacob, and be partakers with
Christ in the kingdom of heaven. For this and grace let us
say the Lord's prayer.

Tune abeuntes. Tune, it hangcth on a text before.
Christ told them a similitude, that the kingdom of heaven
is like to a king that made a bridal to his son : he married
his son, and sent his servants out to bid his guests. Well ;
they would not come, although he had made great preparing
and much cost for them. Ambition, covetousness, and cruelty
would not let them come. Then he sent his warriors and
destroyed them ; and again and again sent other servants to
bid guests to his bridal, hand over head, come who would.
They did his bidding, and the house was full of guests. The
king now would view his guests, and finding there one not
clad in marrying1 garments, he asked him: "Friend, how
earnest thou here, not having a marriage-garment? And
commanded to bind him hand and foot, and cast him into
utter darkness: there was wailing and grinding of teeth.
For many be called and few be chosen." Now Christ ex-
A brier sum poundeth this : The kingdom of heaven is preaching of the
" gospel. This marriage is the joining of Christ and his church;
which was begun by Christ here in earth, and shall continue
to the end of the world. The bidders of his guests are

[i marriage, 1584.]

XV.] SERMON PREACHED AT STAMFORD. 285

preachers : but here are so many lets and hinderances.
Covetousness is a let ; ambition is a let ; cruelty is the
greatest let. For they beat his servants ; brake their heads ;
yea, murdered them which bade them to this bridal. With
this the king was angry, and sent his men of war to destroy
those unthankful people. Was he not angry with covetous-
ness, and with ambition ? Yes, he is angry with covetous JJ™
men, with ambitious men ; but most of all with cruelty. ™^[t™*n
This is an anger above common anger, when men be not j£^f £cially
only unthankful, but also add cruelty, to persecute the
preachers that come to call us to this marriage. This toucheth
God so nigh, that he saith, Qui vos audit me audit; " He
that heareth you heareth me." This cruelty the king would
not leave unpunished, but sent forth his men of war. They
are called his men of war, his men ; his men, for wars come
at his commandment. Titus and Vespasian were sent of God
to punish those covetous Jews, ambitious Jews, cruel Jews,
that would not credit Christ, nor believe the preaching of
salvation. Now in war what part soever get the victory, Thereto™
that is God's part, that is God's host. Nabuchadorioscr was "
an evil man, a wicked man; yet was he sent of God to punish
the stubborn and covetous Jews for their ambition and cruelty,
and forsaking God's most holy word, and he is called in
scripture " God's servant." It is no good argument, He
hath the victory, ergo he is a good man. But this is a
good argument : He hath the victory, ergo God was on his
side, and by him punished the contrary party.

The preachers called good and bad. They can do no Preachers are

* ° " the messen-

more but call ; God is he that must bring in ; God must
open the hearts, as it is in the Acts of the Apostles : when
Paul preached to the women, there was a silk -woman, cujus ban(iuet-
cor Deus aperuit, " whose heart God opened." None could
open it but God. Paul could but only preach, God must
work ; God must do the thing inwardly. But good and
bad came. Therefore the preaching is likened to a fisher's The simiii-
net, that taketh good fish and bad, and draweth all to the net.
shore. In the whole multitude that profess the gospel, all
be not good ; all cannot away with the mortifying of their
flesh. They will with good will bear the nasne of Christians,
of gospellers ; but to do the deeds they grudge, they repine,
they cannot away with it. Among the apostles all were not

286 SERMON PREACHED AT STAMFORD. [sERM.

Divers sorts honest ; nay, one was a devil. So among so great a number
"' of gospellers, some are card-gospellers; some are dice-gos
pellers ; some pot-gospellers. All are not good ; all seek not
amendment of life.

Then cometh the king to see his guests, and findeth

The marriage one not having the marriage-garment, and saith to him,
" Friend, how earnest thou hither, and hast not the marriage-
garment?" Faith is the marriage-garment; not a feigned
faith without good living, but " faith that worketh by love."
He was blamed because he professed one thing, and was
indeed another. Why did he not blame the preachers?
There was no fault in them, they did their duties : they
had no further commandment but to call them to the mar
riage. The garment he should have provided himself. There
fore he quarrelleth not with the preachers, " What doth this
fellow here ? Why suffered ye him to enter," &c. For their
commission extended no further but only to call him. Many
are grieved that there is so little fruit of their preaching.
And when as they are asked, "Why do you not preach,
having so great gifts given you of God?" " I would preach,"
say they, "but I see so little fruit, so little amendment of life,
that it maketh me weary." A naughty answer: a very naughty

A good answer. Thou art troubled with that God gave thee no charge

lesson for . . . ~ .

preachers. of. anj leavest undone that thou art charged with. God
commanded! thee to preach : and si non locutus fueris, if
thou speak not, if thou warn not the wicked, that they turn
and amend, they shall perish in their iniquities ; sanguinem
autem ejus de manu tua requiram. This text nippeth ; this
pinchcth ; this toucheth the quick : "He shall die in his
wickedness, but I will require his blood at thy hand." Heark
en well to this, mark it well, ye curates ; "I will ask his
blood at thy hand." If you do not your office, if ye teach
not the people, and warn them not, you shall be damned
for ^. If you do your office, you are discharged; Tuam

yourselves, animam liberasti. Warn them, therefore, to leave their
wickedness, their covetousness, their ambition, their cruelty,
unmercifulness, &c., and thou hast saved thine own soul. For
there was no quarrel with the preachers; but he was cast
in prison, "where was weeping and wailing and grinding of
teeth:" these were his delicates. Multi sunt vocati; "Many
are called, but few are chosen."

XV

.] SERMON PREACHED AT STAMFORD. 287

To this parable now joineth this gospel. Tune Phariscei
abeuntes. The Pharisees were a sect of religion among the
Jews, most exquisite, perfect, holy, and learned, and were
reputed most godly men ; even such as in holiness excelled
all other, as our monks were of late among us, and be yet
in other places. They were in God's bosom, even at heaven-
gates, in the sight of the world ; but inwardly superstitious,
feigned, hollow-hearted, dissimulers. Now at this time, I know
none more like them than the hypocritical hollow-hearted pa
pists. The name is changed, but the thing remaineth. There- The name of

papists is

fore they may well be called by the name that keep the thing. aSS&mu-
These were enemies to Christ and his doctrine. They would be
ordered by old wont, customs, forefathers ; and, to maintain
their traditions, set aside the commandments of God, refused
Christ and his word. St Luke hath observantes, "observants,"
that is, watchers, tooters, spies ; much like the Observant vJn
Friars1, the barefoot friars, that were here ; which indeed *"„ JJ£~
were the bishop of Rome's spies, watching in every country, Sam.17
what was said or done against him. He had it by and by,
by one or other of his spies : they were his men altogether,
his posts to work against the regality. In the court, in the
noblemen's houses, at every merchant's house, those Obser
vants were spying, tooting, and looking, watching and
prying, what they might hear or see against the see of
Rome. Take heed of these Observants. To understand the
word observantes, mark what the poet saith in his comedy,
Observa Davum*. Take heed, beware and mark Davum ; Beware of

/» ,1 MI i j.* • • . j.1 j false harlots.

for they will be stirring in every town, in every gentleman s
house, yea, at their very tables. Well, be wise, beware of
them.

Inierunt consilium, " They took a counsel." Some
goodly thing, some weighty matter, 1 am sure, that these
holy fathers consulted upon. It must needs be for the

[* A schism having occurred among the Franciscans or Grey
Friars, they were, at the beginning of the 15th century, formally divided
into two sects, the Conventuals and Observants. The latter pro
fessed to return to the rigorous observance of the letter of the Rule
of their Founder, from which the Conventuals, under papal sanction,
had departed. The English Franciscans were of the Observance.
Antiquities of the English Franciscans, by A. P[ulton] pp. 193, 218,
et seq.]

[2 Observes filium. Terence, Andria i. i. 142.]

288

SERMON PREACHED AT STAMFORD. [sEBM.

A cou
[fgododen

commonwealth, and the profit of many, that these holy
fathers came together for. It was "to snarl or trap him in
his words." This was their device, this was their counsel.
To this end they gather such a company of holy fathers. "A
council, a council: Bonum est concilium;' said one. :' Yea,
marry," quoth another, "sed bonorum." "A council is good:
nc-iof vea, sir, if it be of good men." For else what is a council, if
it be wicked, of wicked men ? If they say, " This was done
by a council, determined in a council ;" what is it the better,
if the council be wicked? The Nicene council was gathered
of a great number of bishops and learned men; yet had
not one man been there, they had determined contrary to
God's word. They were minded and earnestly bent to make
a decree, that no priest should marry; but one old man1,
and unmarried himself, withstood that act, and turned the
council's mind; so that they meddled not with that decree.
And why? More credence is to be given to one man having
the holy word of God for him, than to ten thousand without
the word. If it agree with God's word, it is to be received;
if it agree not, it is not to be received, though a council,
yea, though an angel from heaven, had determined it.
Truth it is, that Christ granteth to a congregation gathered
in his name, to be amongst them; yea, though it be but
two or three. There is as much granted to two or three,
as to ten thousand, so they come in Christ's name : Ubi duo
vel tres cwgregati sunt in nomine meo, ibi sum in medio
n,mcor eorum. In nomine meo. Much wickedness is done, in no-
„:„!;£;; mine Domini. When they come together seeking then
-•">"-> bythe private lust, pleasures, and ambitious desires, it is not in
nomine Domini, " in the name of the Lord." But to seek
God's glory, Christ's glory, Christ's true religion, that
in nomine Christi ; and then they are to be heard. But
what was these men's counsel ? Ut illaquearent eum in ser-
mone; "to snarl or tangle him in his words:" tooters and
watchers, to catch him in his word, that they might enforce
somewhat against him. Non est consilium adversus Domi-
num. These were wily pies, sleighty children, children of
the world, and craftily they handled their matters. Miserunt
discipulos suos cum Herodianis. They would not go them
selves,' lest they might have been known; but he knew i
[i Paphnutius. Concilia, Labb. ct Cossart. Tom. n. Col. 246, 247.]

The

thl Lor<ils

papacy

XV«J SERMON PREACHED AT STAMFORD.

289

their disciples, as they thought. And they went not alone,
but had with them Herod's soldiers, Herod's favourers.
This Herod was an Idumean, and was appointed by the
Romans to govern the Jews, and to gather the tribute-
money. Therefore he was hated among the Jews; and so
were those that favoured the Romans' part, and in disdain
they were called Herodians. Now was the time come, that
the holy patriarch prophesied, that the sceptre and kingdom
was removed, and Christ was born. This they should have
marked, and received his doctrine. But they went about
to destroy him, and therefore they brought the Herodians
with them. Here now is an agreement in wickedness between
the Pharisees and the Herodians against the truth : against
Christ, against God's word they agree together; whereas
indeed neither loved other, but hated each other as a toad.
So many now-a-days of our Pharisees, papists, in destroying The Jews,
the truth they agree wondrous well, whereas in private mat- fSShen,
ters they hate one another as a toad. christ?gair

Here come me now these holy fathers from their council,
and send their disciples with the Herodians: mark their
behaviour, and mark Christ's behaviour. They come lowting Hypocrites
and with low curtesy, as though they would creep into his SewoSif*0
bosom. As for Herod's men, they meddle not, but stand by intend mit
to hear the tale as witnesses; and if he should speak any
thing amiss, be ready to lay hands upon him. They would
fain rid him and destroy him ; but they would turn the envy
of the deed upon Herod, so that they would be seen fault
less. It had been more meet for them to have counselled
how to amend their faults, and to have come to Christ
to learn his doctrine, than to study maliciously to trap him
and to destroy him. What said they? Magister, scimus The saiuta-
quod verax es ; "Master, we know thou art a true man, hypocrites.
and teachest the way of God truly. Master, we know that
thou art Tom Truth, and thou tellest the very truth, and
sparest for no man. Thou art plain Tom Truth." Goodly
words, but out of a cankered stomach and malicious heart !
Smiling speakers creep into a man's bosom, they love and
ail-to love him ; they favour his word, and call him master,
and yet would gladly see him hanged! These are indeed
hypocrites, one in heart, and another in mouth! "We know
that thou art a true man, et viam Dei in veritate doces /"

[LATIMER.]

290

SERMON PREACHED AT STAMFORD.

[SERM.

Yea, this is God's way, taught truly! There is God's way,
and man's way. Many teach men's way, but that should
not be. We should learn viam Dei, God's way ; and that
truly, without mixture, temperature, blanching, powdering.
Many teach God's way, and shall preach a very good and
godly sermon; but at the last they will have a blanched
almond, one little piece of popery patched in, to powder their
' matter with, for their own lucre and glory. They make
a mingling1 of the way of God and man's way together ;
a mingle-mangle, as men serve pigs in my country. Christ
did not so : he taught the way of God truly, without mixture,
powdering, or blanching. These be the properties of all true
preachers, that these confess to be in Christ. It was true
every word that they spake. Christ is our master appointed
of God : he was true, and taught God's way, not man's way ;
truly, not blanching it with man's doctrine. So should we
preachers be true men ; preachers of God's way, truly, truly,
without regard of person : that is, for no man's pleasure
corrupting the word, or mingle-mangle the word with man's
invention and traditions.

Here may patrons of benefices learn upon what maim
of a man they should bestow their benefice : upon a true
man, a teacher. He may not be to learn, and a scholar,
when he should teach others; but one learned; able to teach,
able and well willing to discharge his cure. But what do
Patron, of you, patrons ? Sell your benefices, or give them to your
servants for their service, for keeping of hounds or hawks,
for making of your gardens. These patrons regard no souls,
neither their own nor other men's. What care they for souls,
so they have money, though they perish, though they go to
the devil? Whereas indeed the office of a patron is to have
a care, a zeal, a vigilant eye for souls' health, and to provide
for his churches, that he is patron of; that they might
taught in God's word. Truly, many now-a-days strive to b
patrons of benefices, and go to the law who should be patron.
wherefore And what strive they for, think ye? Even which of them
shall go to the devil first. For they regard not soul-health,
nor the office of preaching, the office of salvation; whereas,
indeed, therefore are they patrons, to look to it, and to see it
be provided for. God of his goodness and almighty power
[l mangling, 1584.]

benefices.

patrons do
strive.

xv-] SERMON PREACHED AT STAMFORD.

291

might ordain other ways and means of salvation; but this
office of preaching is it that God hath ordained, as St Paul
saith : Cum non cognoverit mundus per sapientiam JDeum,
placuit Deo per stultitiam prcedicationis salvos facere cre-
dentes ; " Whereas the world by his wisdom knew not God,
it pleased God by foolish preaching to save" credentes, "those
that believe," per stultitiam prcedicationis, " by foolishness
of preaching," or foolish preaching, it maketh no matter.
Not that it was foolish indeed, but that the wise men of the
world did so esteem and take the preaching of the gospel :
whereas indeed it is most godly wisdom, and the preaching
office is the office of salvation, and the only means that God
hath appointed to salvation. Credentes, those that believe, be
saved by this holy office of preaching. I would wish it were The office of
better looked unto and provided for, and that patrons and'31
bishops should see more diligently to it, than hath been done
afore-time. I would ask no more diligence to this office of
salvation, than men are wont to bestow upon their worldly
pleasures, and lucre, or commodities. Nay, would they but
bestow half the labour and pains, and some little part of the
expenses, it were well. To consider what hath been plucked
from abbeys, colleges, and chantries, it is marvel no more
to be bestowed upon this holy office of salvation. It may
well be said by us, that the Lord complaineth by his prophet,
Domus mea deserta, vos festinatis unusquisque in domum
suam. What is Christ's house, but Christian souls ? But who Christian
maketh any provision for them ? Every man scrapeth and cTrls^6
getteth together for this bodily house, but the soul-health is h°
neglected. Schools are not maintained ; scholars have not
exhibition ; the preaching office decayeth. Men provide lands
and riches for their children, but this most necessary office
they for the most part neglect. Very few there be that help
poor scholars ; that set their children to school to learn the
word of God, and to make a provision for the age to come.
This, notwithstanding, is the only way to salvation. God
will not devise any new way, as far as I perceive, but would Godwin
have us to use this way ordained already. This preaching way!6 nonew
way we ought to use, and not to look for any new way.
This office of salvation we ought to maintain, and not look
for any other. My request is, that ye would bestow as much
to the maintenance of this necessary office of salvation, as ye
were wont to bestow in times past upon Romish trifles, and

19—2

what a

202 SERMON PREACHED AT STAMFORD. [sERM.

things of man's traditions. Neither do I now speak for
myself and my convent, as the begging Friars were wont to
do. I have enough, I thank God, and I need not to beg.
I would every preacher were as well provided as myself,
through this realm ; as indeed I think them as well worthy
Great rici^ as myself. I wish, I say, ye would bestow as much upon this
necessary office of salvation, as in times past ye bestowed in
pilgrimages, in images, in gilding, painting, in masses, diriges1,
trentals, chantries, and such vain things of the Romish Pha
risees' and papists' inventing. Ye would do that without
calling ; and to this will you not be ready when ye be called.
If it be no better in time to come than hitherto looked unto,
then England will at the last bewail it. Christ knew what a
charge hangcth upon this necessary office of preaching, the
office of salvation, and therefore most earnestly applied it
himself. And when he chose his twelve apostles to send them
forth unto this office, he first prayed all the night. He, being
God almighty with the Father, might have given all gifts fit
for this office ; but to teach us, he would first pray all night.
Here is good matter for bishops and patrons to look upon ;
and not to regard so little whom they give their benefice
unto, or whom they admit to cure the souls they have charge
Note th,S) ye of. A notable example : Christ prayed all night, ere he would
send them forth, ere he would put them in this preaching
office, tliis most necessary office of salvation. For he saw
that they had need of great zeal to God and to souls' health,
that should take upon them to keep souls, and a bold courage
and spirit, that should rebuke the world of their sin and
wickedness. Many will choose now such a curate for their
souls, as they may call " fool," rather than one that shall re
buke their covctousness, ambition, unmercifulness, uncharitable-
ness ; that shall be sober, discreet, apt to reprove and resist
the gainsayers with the word of God.

The proper- Thcso be the properties of every good preacher : to be a
prea0chergood true man ; to teach, not dreams nor inventions of men, but
viam Dei in veritate, "the way of God truly;" and not to
regard the personage of man ; not to creep into his bosom,
to claw his back ; to say to the wicked he doth well, for
filthy lucre's sake. Ah, these flatterers ! no greater mischief
in the commonwealth, than these flatterers ! But who would

[i A service for the dead, which takes its name from Dirige,
the first word of the first antiphon of the office.]

XV.] SERMON PllEACHED AT STAMFORD. 293

have discerned this, but our Saviour Jesus Christ ? He spied Flatterers

to be ab-

them out, and knew all their malicious hearts, their un- h°rred-
charitable hearts, their dissembling hearts, and said, Quid
me tentatis, hypocritce ? Hypocrites, hypocrites, hypocrites ! Hypocrites.
one in heart, another in mouth ; fair in pretence, but full of
mischief and malicious hatred within ; he saw what was within.
Then have at ye, ye hypocrites ! They put forth their
question, Licet censum dare Ccesari, an non ? A perilous A subtle and

•*• •*• captious

question to answer to ! This was the fruit of their counsel, question.
and this was the snare laid for him. What should he do
now ? Hold his peace ? That had been a slander to his doc
trine. They would have said, "Lo, how ignorant he is in the
law, that hath no answer to this simple and plain question."
If he affirm, and bid pay the tribute, he shall incur the hatred
of the people, and seem to speak in favour of the Romans.
If he would have denied it, then had they that they sought.
The Herodians were ready to lay hands upon him, to have
him to Bocardo. " To prison with him, a traitor that speak-
eth against Ca3sar ! Away with this seditious fellow !"

0 Lord, what peril is it to have to do with these hypo
crites ! Who could have escaped this snare but Christ only,
which is the wisdom of the Father, and knew all their ma
liciousness and crafty sleights? And as he then by his wisdom
overcame them, so now doubtless he giveth wisdom to all his, oodgiveth
to spy out and beware of their subtle crafts. For such trains, W1
traps, snares and subtleties, as these Pharisees laid for Christ,
such have our pharisaical papists laid for Christ's preachers.
But he mercifully ever fulfilled his promise, Dabo os et sa-
pientiam, cui non possunt resistere omnes adversarii vestri :
" I will," saith Christ, " giye mouth and wisdom, which all
your adversaries shall not be able to resist." They shall not papists ran,

•i -, -i n • ,1 , but not able

be tongue-tied, they have their answer ; yea, so wise tnat to confute.
their adversaries shall not be able to resist. They may well
oppress it here in this world with power, but they cannot be
able to overcome it with arguments of truth : no, all the pack
of adversaries, with all their subtleties, snares, and gins.
They may rail upon it, as in many places lewd fellows do
against priests' marriages ; " that dame, his wife, his whore,
&c:" but they cannot deny it by any scripture, but that ™£™F of
the marriage of priests is as good and godly, as the marriage o^^d.
of any other man. For " wedlock is honourable among all
men, and the wedded bed undefiled. And to avoid fornication,

294 SERMON PREACHED AT STAMFORD. [sERM.

let every man have his own wife." Well, let them rail ; let
them do what they can against the truth. Respice finem,
"mark the end;" look upon the end. The end is, all ad
versaries of the truth must be confounded and come to nought,
neither shall they be able to resist it. And though the poor
disciples be troubled, vexed and persecuted, " mark the end."
The highest promotion that God can bring his unto in this
life is, to suffer for his truth. And it is the greatest setting
forth of his word ; it is God's seed. And one suffering for
the truth turneth more than a thousand sermons.

I will tell you an example of this, how God giveth mouth
as perse- ^ wjs(iom> i was once in examination before five or six
bishops, where I had much turmoiling. Every week thrice
I came to examinations, and many snares and traps were
laid to get something. Now God knoweth I was ignorant of
the law ; but that God gave me answer and wisdom what I
should speak. It was God indeed, for else I had never
escaped them. At the last I was brought forth to be exa-
mined into a chamber hanged with arras, where I was before
W0nt to be examined, but now at this time the chamber was
somewhat altered : for whereas before there was wont ever
to be a fire in the chimney, now the fire was taken away,
and an arras hanging hanged over the chimney, and the table
stood near the chimney's end ; so that I stood between the
table and the chimney's end. There was among these
bishops that examined me, one with whom I have been very
familiar, and took him for my great friend, an aged man,
and he sat next the table end. Then among all other ques-
A subtle tions, he put forth one, a very subtle and crafty one ; and
question. guch ^ indeed as I could not think so great danger in.
And when I should make answer; "I pray you, Master
Latimer," said he, " speak out ; I am very thick of hearing,
and here be many that sit far off." I marvelled at this, that
I was bidden speak out, and began to misdeem, and gave an
ear to the chimney. And, Sir, there I heard a pen walking
in the chimney behind the cloth. They had appointed one
there to write all mine answers : for they made sure work
that I should not start from them ; there was no starting
from them. God was my good Lord, and gave me answer :
I could never else have escaped it. The question was this :
" Master Latimer, do you not think on your conscience, that
you have been suspected of heresy ?" A subtle question, a

XV.] SERMON PREACHED AT STAMFORD. 295

very subtle question. There was no holding of peace would
serve. To hold my peace had been to grant myself faulty.
To answer it was every way full of danger. But God, which
alway hath given me answer, helped me, or else I could
never have escaped it ; and delivered me from their hands.
Many one have had the like gracious deliverance, and been
endued with God's wisdom and God's Spirit, which all their
adversaries could not be able to resist.

Ostendite mihi numisma census : " Shew me," said he,
" a penny of the tribute money." They laid snares to de
stroy him, but he overturneth them in their own traps : qui
comprehendit astutos in fallacia eorum ; "He taketh the
crafty in their own subtle gins and snares :" but not mali
ciously to destroy them, as they maliciously would have seen
him hanged ; but mercifully to turn them from their wicked
imaginations, that they might consider that " no wisdom, no
subtle crafts, nor counsel is against the Lord," and so repent
and become new men. At illi obtulerunt illi denarium ;
" And they brought him a denary," a piece of their current
coin, that was worth ten of our usual pence : such another
piece as our testoon. And he said, Cujus est imago hcec et
super scriptio ? Dicunt ei, Ccesaris : " Whose image is this,
and superscription ? They said, Caesar's :" for now was Jewry
brought under the bondage of the Romans, and therefore
used they the Roman coin, and had upon it both Caesar's
image, and Caesar's superscription. Then answered Jesus,
Reddite ergo quce sunt Ccesaris Cmsari, et quce sunt Dei
Deo ; " Pay to Caesar that is due to Caesar, and to God that
which is due to God." Make not a mingle-mangle of them ; J^eeachhis
but give to God his own, give to Caesar his own. To God give
thy soul, thy faith, thy hope, thy obedient mind, to keep his
word, and frame thy life thereafter: to Caesar give tribute,
tax, subsidy, and all other duties pertaining to him; as to
have him in thy honour and reverence, and to obey his just
laws and righteous commandments, &c.

But because the time is past, I will here make an end
for this forenoon ; desiring you to pray to God for his help :
for at afternoon I purpose to begin again at this text, and
to go forth as God shall give me his grace. Now let us all
say together the Lord's prayer. " Our Father which art in
heaven," &c.

296 SERMON PREACHED AT STAMFORD. [sERM.

THE RESIDUE OF THE GOSPEL, DECLARED IN THE
AFTERNOON, BY M. LATI3IER.

LMATTHEW XXII. 21.]

Reddite Cccsari qua sunt C&saris, et quce sunt Dei Deo.
Yield to Caesar that belongeth to Caesar, and to God that helongeth to God.

YE may perceive by that wo have said, who spake these
words, and upon what occasion they were spoken. Our Sa
viour Christ spake them to the tempting Pharisees, to the
crafty and subtle hollow-hearted Pharisees ; willing them to
know their duty by their own confession, and to give to
Caesar his duty, and to God his duty. Our Saviour Christ
spake them. If he spake them, we ought to regard them.
Regard them, I say, and make much of them ; for though
they were then spoken to them, yet in them they were
spoken to all the world. I use to make a rehearsal of that I
spake before, but because the tune is short, I will omit it.
The service must bo done, and the day gocth fast away.
Therefore I will to my matter, and leave the rehearsal.

These words be words of great importance, and would
well be considered : for he that doth this, recciveth great
benefits by it ; but he that doth it not, incurreth great damage
and danger. The occasion was a counsel taken among these
holy fathers to snarl Christ. A good and charitable deed !
Yet were they holy men, holy fathers, full of charity up to
the hard cars. This they learned in then* council ; and this
They answer now *ncy set on broach. But Christ now causcth them to
quesrti0onn make answer to their own question, as he did also a little
before. When he was come up into Jerusalem, and had
driven out the buyers and sellers in the temple; the arch-
Pharisees, Provincials1, and Abbots-Pharisees, came stoutly to
him as he was preaching in the temple, and said to him, Qua

[l A provincial is the chief of all the religious of his particular
order within a given province.]

XVI.] SERMON PREACHED AT STAMFORD. 297

auctoritate ista fads ? Aut quis dedit tibi istam auctorita- Christ's
tern ? " By what authority dost thou these things ? Who gv(en from
hath given thee this authority ? We have the rule of the Father-
people of God, we have given thee no such authority." A
wondrous thing ! Christ had testimony of his Father : " This
is my beloved Son, hear him." John had borne him wit
ness, saying, " Behold the Lamb of God that taketh away
the sins of the world." His works and miracles were testi
monies that his doctrine was of God. Well, all this would2
not serve. He must have license of these holy fathers, or
else all is nothing worth. Christ answered not directly to
their question, but asked them another question, and made
them give answer against themselves ; and as it were with
one wedge drived out another. " The baptism of John, was
it of God, or of man ? Was John sent of God ? Had he his
authority of God or of man ?" Here he drivcth them to con
fess his doctrine to be of God. For John, whom they could
not deny to have been sent from God, bare witness that his
doctrine was true. If they had confessed this, he would
have inferred, " Why believe ye him not ?" If they should
have said, " John was not of God," then would all the people
have been against them ; yea, in a hurly-burly have stoned
them. This they considered within themselves, and yet their
malicious hearts would not bear it to confess the truth : nay,
rather, like wise gentlemen, they answered, " We know not : The Phari-
we cannot tell." These arch-Pharisees thought nothing might ignorance.
be done or taught without their license, nor otherwise but
as they pleased to interpret. They were like our religion
and clergy, that thought nothing might be taught but as
they pleased. They would pay no tribute, tax, nor tribute.
They had their immunities, privileges, and grants, from the
Roman bishop. And to maintain this they alleged many
scriptures, as thus, Nolite tangere Christos meos ; which is,
" Touch not mine anointed or consecrated people." Which
words the Lord spake by the Israelites in Egypt, warning
king Pharao to leave and cease from persecuting the Israel
ites : and it maketh as much for our clergy's immunity and
proveth it as well, as if a man alleged, Quern terra, pontus,
to prove that an ape hath a tail.

[2 will, 1562.]

298

SERMON PREACHED AT STAMFORD.

[SERM.

Give to our
Ca>sar.

Give is an
heavy word
to some.

Sin is the

heaviest

burden.

Lincolnshire.

Well, they answered, Ccesaris, " Caesar's." They con
fessed it was Caesar's money, and Caesar's image and writing
upon it. Here Christ compelled them to make answer unto
their own question ; and if envy should arise, to take it
themselves: for they confessed it to be Caesar's. Then
said he, " Give to Caesar that which is Cesar's, and to God
that is due to God." This answer of Christ I would have
you all to learn. Give to your Caesar, to your king, to
our most noble king Edward, our Caesar, our king and
magistrate appointed and given to us of God, — give to him
that which is due to him. This is a commandment of God,
as are these, " Thou shalt not murder : Thou shalt not
steal, nor bear false witness against thy neighbours." And
as thou art bound upon peril of thy soul to obey the other ;
so upon peril of thy soul thou art bound to obey and keep
this. Look well upon it, for it is upon peril of thy soul.
Date, " Give, give ;" a heavy word to a covetous heart, to a
rebellious heart. They would nor hear reddite, or date,
"pay, or give;" but "take, catch, keep fast." We are all
bound to live in obedience unto our king, under his just and
rightwise laws and commandments. Christ came, indeed, to
deliver us from burthens and bondage, but that was not from
civil and politic laws and obedience. He came to deliver
us from the greatest bondage that can be, from sin and
damnation. The heaviest burthen that can be is sin ; and
in comparison of it, all other burthens are but light and easy
matters to bear. Therefore Christ came to deliver us from
that, and gave his body to be torn upon the cross for that.
Neither could any work, or law, or sacrifice redeem us from
that, but Christ only. I never preached in Lincolnshire
afore, nor came here afore, save once when I went to take
orders at Lincoln, which was a good while ago; therefore
I cannot say much of Lincolnshire, for I know it not. But
I dare say, if Lincolnshire be as other places that I know,
this text condemneth a great many of Lincolnshire, and
drivcth them down to hell for breaking of this command
ment, " Give to Caesar that which is due to Caesar, and to
God that which is due to God."

The office of a magistrate is grounded upon God's word,
and is plainly described of St Paul, writing unto the Romans,

XVI.] SERMON PREACHED AT STAMFORD. 299

where he sheweth, that all souls, that is to say, all men
ought to obey1 magistrates, for they are ordained of God ; AH magis-
and to resist them is to resist against God. " For he is ordainSTo
God's minister, ordained to punish the wicked, and maintain
the good." Wherefore we ought to pay to him tribute,
custom, taxes, and other things that he requireth upon us,
as Christ saith here, Reddite, " give to Caesar." How much
we should give, he defineth not, but leaveth it to Caasar's
officers to determine, and to his council to appoint. Christ
was not the emperor's treasurer : therefore he meddled not Christ
with that point, but left it to the treasurer to define and Surer,
determine. He went about another vocation, — to preach
unto the people their duty, and to obey their princes, kings,
emperors, and magistrates; and to bid them give that the
king requireth of them ; not to appoint a king what he shall
require of them. It is meet for every man to keep his own
vocation, and diligently walk in it; and with faithfulness to
study to be occupied in that God hath called him unto, and
not to be busy in that God hath not called him unto.
Therefore saith Christ, " Give to Caesar," but he appointeth
not how much ; for that should his treasurer know, and The
should warn him of it when he hath enough; that the K"*
people be not oppressed with unnecessary burthens, nor that
the king's treasures be to seek when they should be occupied.
The king must have his treasures aforehand, what chance
soever come suddenly. It is no reason, when the king
should occupy his treasure in maintenance of a common
wealth, in defence of a country, in maintaining of his wars,
that then his money should be in thy purse to seek, and
ungathered. Nay, he must have it in a readiness, at hand,
that it be not to seek. And he must have r,s much as is
necessary for him; for so much is due to a king as is HOW
necessary, and so much may he require by the law of God, Lk1
and take of his commons, as is necessary. And that must
not thou, nor I, that are subjects, appoint; but the king
himself must appoint it; his council must appoint it. We
must give it, we must pay it ; for it is due to the king, and
upon peril of thy soul thou must pay it. And as he that
taketh my tippet or my cloak doth me wrong, and is a thief;
so he that doth not pay to the king that is his due, without
t1 obey the: 1562, 1571.]

much
?may

300 SERMON PREACHED AT STAMFORD. [sERM.

fraud or guile, doth the king wrong, and is in peril of his
soul for so doing. Well ; mark it well now, and see whether
this text be a nipping text for covetous men, or no : " Give
to Caesar that is due to Caesar."

When the parliament, the high court of this realm, is
gathered together, and there it is determined that every man
shall pay a fifteenth part of his goods to the king; then
commissions come forth, and he that in sight of men, in his
cattle, corn, sheep, and other goods, is worth an hundred
mark or an hundred pound, will set himself at ten pound ;
he will be worth no more to the king but after ten pound :
tell me now whether this be theft or no ? His cattle, corn,
sheep, in every man's eyes, shall be worth two hundred
pound, besides other things, as money and plate; and he
will marry his daughter, and give with her four or five
hundred mark ; and yet at the valuation he will be a twenty
Twenty pound man : doth he give to Caesar that which is due to
Keying. Caesar? Doth he not rather rob the king of his bound duty
and debt, that he owed to the king ? Yes, it is very theft ;
and thou mightcst with as good conscience take my cloak
or my tippet from me, as so unjustly take or withhold from
the king that which the parliament hath give*n unto the
king. It is thy bounden duty to pay him truly that which
is granted ; for it is due debt, and upon peril of thy soul
thou art bound to obey it. Yea, I will say more : if the
king should require of thec an unjust request, yet art thou
bound to pay it, and not to resist and rebel against the
The king king. The king, indeed, is in peril of his soul, for asking
SJJust? of an unjust request ; and God will in his due time reckon
with him for it : but thou must obey thy king, and not take
upon thee to judge him. God is the king's judge, and
doubtless will grievously punish him if he do any thing
unrighteously. Therefore pray thou for thy king, and pay
him his duty, and disobey him not. And know this, that
whensoever there is any unjust exaction laid upon thee, it is
a plague and punishment for thy sin, as all other plagues
are ; as are hunger, dearth, pestilence, and such other. We
marvel we are plagued as we be; and I think verily this
unjust and unfaithful dealing with our princes is one great
cause of our plague : look therefore every man upon liis
conscience. Ye shall not be judged by worldly policy at

XVI.] SERMON PREACHED AT STAMFORD. 801

the latter day, but by God's word. Sermo quern locutus John xn. 4a
sum vobis, ipse judicabit vos in novissimo die : " The word
that I have spoken to you, that shall judge you at the latter
day." Look well now every man upon his conscience, and
see whether ye1 have done this commandment of God. Give
to your king that which is due to him ; and he that findeth
himself guilty, let him amend in time to come. "This is
hard gear, and sore gear," thou wilt say. " Give, give !
I have wife and children, and great charge !" Well, I shall
tell thee, it minisheth not thy stock one farthing at the Jj^™^
year's end. Hearken what God saith : Si audieritis verba the stock.
mea, " If you will hear my words," saith God, " and keep
that I command thee, I will bless thee." And, Si non
audieritis, "If ye will not hear my words, and do my
commandments, thou shalt be cursed," &c. What is blessing? Btejn^
Not wagging of the fingers, as our bishops were wont : but *
it is, " I will favour thee, and increase thy goods, thy corn,
thy cattle, thy ox, thy sheep ; and in all thy business thou
shalt prosper and go forward." And what is the curse, but Biesrfng ana
to be out of God's favour ? " I will impoverish thee ; thy corn,
thy cattle, thy ox, thy sheep, shall not prosper ; what thou
takest in hand, it shall not go forward." This was not
taught in times past: men had pilgrimages, images, masses,
trentals, &c.

But I would have you muse of these two points : cursed,
if thou hear not God's word commanding thee to pay thy
duty to the king ; and blessed, if thou hear it and keep it.
I would have you to muse of these two things: that it
shall not minish thy stock. Shew me one man in all
England, that is the poorer for paying the king his duty,
for being a true dealing man, a good alms-man, &c. Many
have come to poverty by dicing, carding, riot, whoredom, causes of
and such like ; but never no man by truth, mercy, alms, de
right dealing with the king. In the Cardinal's2 time men
were put to their oaths, to swear what they were worth.
It was a sore thing, and a thing I would wish not to be
followed. 0 Lord, what perjury was in England by that Great perjury
swearing ! I think this realm fareth the worse yet for that m
perjury ; for doubtless, many a one willingly and wittingly

[i he, 1562, 1571.] [2 Cardinal Wolsey.]

302

SERMON PREACHED AT STAMFORD.

[SERM.

forsware themselves at that time. " It is a dear time," thou
wilt say, " and men have much ado to live ; therefore it is
good policy to set myself much less than I am." Well, that
is thy worldly policy, and with it thou runnest into the curse
of God for breaking his word and commandment, " Give to
Ca3sar that which is due to Ca3sar." I will tell thee a good
policy to keep thy stock, and to maintain thine estate ; not
a policy of the world, but of God's word ; and it is this :
Quwrite primum regnum Dei et justitiam ejus, et hcec omnia
adjicientiir vobis ; " Seek first the kingdom of God, and the
righteousness of it, and all things shall be plenteously given
to you." Dost thou not believe this to be true ? Is Christ
a hollow man, an untrue man, a dissembler ? The Pharisees
make him a true man, and we make him a false harlot.
He is a true man ; and his words and promise are true.
Nay, we be false, hollow-hearted, and therefore justly punish
ed. For if we would credit his words, it should without
doubt be given us abundantly upon heaps ; yea, more ] than
we could desire.

When we pray for things unto almighty God, what ask
we ? Do we ask forthwith at the first chop our necessaries ?
Nay, Christ taught us first to pray, " Our Father, which art
in heaven ; hallowed be thy name ; Thy kingdom come ; Thy
will be done in earth as it is in heaven," &e. First, we pray
these petitions for faith, hope, and charity ; that God's honour
may in all things be set out among us ; and then we pray
after for bodily things. But now we leave these petitions,
and would be in panem nostrum, " our daily bread," at the
first dash : we would have our daily bread at the first chop ;
and so we have that, we force little of the other. We will
not say in wojds, that we think God false, but in deeds we
plainly affirm it : for we trust him not, neither believe his
promise when he biddeth us, " Give, give ; I will bless ye, I
will make good my word." Nay, nay, we will scrape and
scrawl, and catch and pull to us all that we may get. Alii
Thisj* wor- dividunt sua, et ditiores fiunt ; alii rapiunt non suat et semper
noted. in egestate sunt : " Some men," saith Salomon, " divide their
own goods ; they pay the king his duty, every man his own ;
give alms, and yet are more richer ; they have enough and

f1 more and more, 1584.]

The right
order of
prayer.

XVI.] SERMON PREACHED AT STAMFORD. 303

enough. Other rob other men ; scratch and scrape all that
they may come by ; never content, never enough ; heap to
heap ; and yet are they alway beggars."

Qui benedicit impinguabitur, " He that blesseth shall be
fat and wealthy :" he that blesseth, not with wagging his
fingers, but helping the poor people, he shall be blessed and
ever have enough. God will bless him, God will increase
him. And indeed so ought men to consider their gifts and
goods to be given, ut illorum copia aliorum succurrat
inopice; that their abundance might succour the necessity,
poverty, and misery of their poor neighbours ; and not to
waste it, consume it in riot and excess, but in deeds of
mercy, in deeds of charity, and pity upon the poor. Qui
miser etur pauperis, feneratur Domino : "He that hath mercy L
upon the poor, he lendeth upon usury unto the Lord." This s°ods-
is a good usury, to make God thy debtor. Many lend upon
worldly usury, which is surely a very wicked thing, and God
forbiddeth it. But this usury God commandeth, and pro- Good usury.
miseth to supply the lack of it in thy coffers. He will be
debtor, he will be paymaster. Thou shalt not find thy stock
diminished at the year's end by keeping God's commandment,
but rather blessed and increased. " Give therefore unto the
king that is due unto the king ; et quce sunt Dei Deo, and
give to God that which is God's." What is God's? That Things due
I give at God's bidding : the tithes, oblations, first-born of
beasts, and sacrifice-cattle ; which all God appointed unto the
Jews to the maintenance of their church-ministers, of the
clergy, poor widows, fatherless children, maintenance of poor
scholars. This was the cause that God assigned the Jews to
pay their tithes ; and until the coming of Christ they were
due by God's law, and might by the law given to Moses be
claimed. But now that law is at an end, neither can they
be claimed any more by that law. Notwithstanding, now in
the time of the new testament, the princes be bound to pro
vide a sufficient living for the ministers, as St Paul saith, The imnfater
Qui evangelium prcedicant de evangelio vivant. They that vided for-
preach the gospel ; this is the ministry of salvation, preaching
of the gospel, and unto such ministers ye be bound to give a
sufficient living. Communicate catechizanti in omnibus bonis :
" Give part to him that teacheth you in all good things :"
give him part of all your goods : see he have sufficient living.

304 SERMON PREACHED AT STAMFORD. [sERM.

But who shall appoint him a sufficient living? himself? Nay.
Who then? you? Nay, neither. The king must appoint
him sufficient to live upon ; for I think verily there are a
great many, which if the minister should have no living but
at their appointment, he should not have clouting leather to
piece his shoes with ; no, not clouting leather to his shoes.
The king The king therefore must appoint the ministers their livings

must appoint , , . •. -, ,.. . . .,

the minister's by his law ; and that living that the king appomtcth they
must claim, and you must pay it to them truly ; for it is their
duty, and it is theft to withdraw it or hold it from them.
For God commandeth you to obey your king's laws, and by
the same laws the king givcth the minister his tithes and
other duties. Therefore upon peril of thy soul thou art
bound to obey thy king, and to pay thy curate that tithe
that thou art commanded.

nave no But some will say, " Our curate is naught ; an ass-head ;

person. a dodipole ; a lack-latin, and can do nothing. Shall I pay
him my tithes, that doth us no good, nor none will do ? "
"Yea," I say, "thou must pay him his duty; and if he be
such a one, complain to the bishop." " We have complained
to the ordinary, and he is as negligent as he." Complain to
the council. " Sir, so have we done, but no remedy can
be had." Well, I can tell where thou shalt complain ;
complain to God, he will surely hear thce, he will remedy it.
Christ saw the people lying, tanquam oves non habentes
pastores, " as sheep having no shepherd." They had bishops,
scribes, and Pharisees ; curates in name, a great many ; yet
were they tanquam oves non habentes pastor em, " as sheep
having no shepherd." What is that to say ? They had no
true teachers ; they had no preachers of the law of God to
them. What remedy taught Christ for it ? withdraw their
livings ? Nay. Make tumults ? Nay : but rogate Domi-
num messis, " Pray the Lord of the harvest." Pray, pray.

A mean to ^ Prayer is the remedy that never faileth : when all other

gent curates, faileth, this never faileth. Therefore pray unto God, and
he will either turn his heart, and make him better ; or re
move him from thce, and send a better in his place ; or else
take him away altogether. So will the Lord do with any
other oppressors of the poor : either he will turn their hearts,
and make them better ; or else remove them, and take them
quite away. Therefore let men be patient and suffer, and

XVI.] SERMON PREACHED AT STAMFORD. 305

pray unto God for deliverance from their troubles, and not
think to remedy it themselves ; but pray to God, and he will
remedy it. Pray, I say, and take patience, and you shall see
the Lord will in due time remedy it.

There be many that turn this text clean contrary ; for Many turn
they yield to Caesar that which is God's, and to God that **
which is Caesar's. They had money enough to build monas
teries, chantries, masses, year-days, trentals, to gild images,
&c. And all this they did, say they, to honour God with.
They would worship God with copes, torches, tapers, candles,
and an hundred things more, that God never required at
their hands. God requireth their hearts to fear him, and
love him, and studiously to walk before him ; but this inward
service we will not give him. Nay, we give Cassar our heart,
and God our outward service, as all such do as have received
the Interim1. God should possess our whole hearts, and we
should most studiously walk, every man in his vocation, ac
cording to the word of God, according to his commandments;
obeying our king, and succouring the poor and needy, as he
hath commanded us. And this is God's true service, and the The true
thing that belongeth to God.

If this be true, what is become of our forefathers ? I
answer, it is a vain and unprofitable question : either it needs
not, or it boots not. Whatsoever they did, let us do well;
let us keep God's bidding, God's commandments, and then
are we safe. When one dieth, we must have bells ringing,
singing, and much ado : but to what purpose ? Those that
die in the favour of God are well ; those that die out of
the favour of God, this can do them no good. Ubi ceciderit
lignum, ibi erit ; "Where the tree falleth, there it shall
remain." Study therefore to live in the favour and grace
of God, in repentance, in amendment of life ; and then diest
thou well. Further, to the question of our forefathers, God Leave the
knoweth his elect, and diligently watcheth and keepeth them, to God's

[! A statement of doctrine drawn up in the year 1548 by Romish
and Protestant divines, at the command of the emperor Charles V.
The name of the Interim was given to this system of doctrine, because
it was intended to remain in force only until a free General Council
could be held, for the purpose of settling the religious controversies
which had arisen in Germany. Sleidan, History of the Reformation,
pp. 458, &c. : Robertson, Charles V. Book ix.]

90 *
[LATIMER.]

forefathers
to God's
judgment.

306 SERMON PREACHED AT STAMFORD. [sERM.

so that all things serve to their salvation. The nature of
fire is to burn all that is laid in it; yet God kept the
three young men in Babylon, that they burnt not. And
Moses saw a bush on fire, but it burnt not. So false doctrine
as fire burneth, it corrupteth : but God kept his elect, that
they were not corrupt with it, but always put their trust
in one overliving God, through the death of Jesus Christ our
Lord. In Elias' time idolatry and superstition reigned; so
that Elias said, Domine, altaria tua subverterunt, " Lord,
they have destroyed thine altars, and slain thy prophets
and preachers, and I am left alone." But the Lord answer
ed him, "I have reserved to myself seven thousand men
that have not bowed their knees to Baal:" so God, I trust,
reserved our forefathers, in so perilous times, more gra
ciously than we can think. Let us thank God, then, for the
gracious light of his word sent unto us ; and pray for our
gracious king and his council, that set it forth unto us. And
as for our forefathers, seeing we have no charge given us
of God, leave them, and commend them unto God's mercy,
who disposed better for them than we can wish.

But some will say now, "What need we preachers then?
God can save his elect without preachers." A goodly reason!
God can save my life without meat and drink; need I none
therefore? God can save me from burning, if I were in
the fire; shall I run into it therefore? No, no; I must
keep the way that God hath ordained, and use the ordinary
means that God hath assigned, and not seek new ways.
This office of preaching is the only ordinary way that God
hath appointed to save us all by. Let us maintain this, for
I know none other; neither think I God will appoint or
devise any other.

" Pay therefore to Caesar that which is due to Caesar.
c^trwa* And this said Christ by an heathen king, a paynim : how
an heathen ^^ more ought W(J to pay to our c^sar, our liege lord

and king, a Christian king, and so godly and virtuous a
learned king ! And " pay to God that is due to Goc
tithes and all duties belonging to the ministers and preachers
of this office of salvation, give to them without dissembling,
without withdrawing or abridging of their duties. Take
heed of lying, and setting thyself at less than thou art.
Mark the example of Ananias and Saphira his wife: they

Ordinary
means must
be us ml.

XVI. SERMON PREACHED AT STAMFORD. 307

died suddenly for their lying and dissimulation in the like
matter.

Well, this was Christ's doctrine : this was his answer :
"Give to Caesar that which is Caesar's, and to God that
which is God's." Et non potuerunt reprehendere verbum
ejus coram populo: "And they could not find fault in his
word before the people ;" it was so just, so consonant with
scriptures and with reason. Yet afterward they falsified
his word before Pilate, accusing him, Hunc deprehendimus
evertentem gentem, et vetantem tributa dari Cwsari ; " We
found this fellow turning away the people's hearts, and
forbidding the1 tribute to be given to Ca3sar." These be Perilous
perilous people to meddle withal, malicious and uncharitable ; pe°l>le'
that care not what slander they accuse a man of. Deny :
they are ready to accuse. Affirm : they will yet falsify
his word. Then it is best to say nothing at all. Nay, not
so. Let us speak God's truth, and live according to his
commandment; he shall deliver us from the hands of our
adversaries, and make us safe in his heavenly kingdom. Let
us, I say, do God's bidding and commandment. Give to our
king our duties. Truly we shall have never the less ; it shall TO do truly
not minish our stock, we shall rather have the more. For noTonu'rhet
God is true of his promise. Let us maintain the necessary
office of salvation ; pay to the ministers the things appointed
them ; maintain scholars and schools ; help the poor widows
and fatherless children ; study to do good while we have
time in this present life : so shall the Lord in this life
bless us, and after this life give us eternal life through
Jesus Christ ; to whom, with the Father and the Holy Ghost,
be all laud and honour. Amen.

Marvel not that I use at the sermon's end to make
prayer, for I do it not of singularity : but when I am at
home, and in the country where I go, sometime when the
poor people come and ask at me, I appose2 them myself,
or cause my servant to appose them, of the Lord's prayer ;
and they answer some, " I can say my Latin Pater-noster ;"
some, " I can say the old Pater-noster, but not the new."

[i that, 1584.]

[2 appose : question, examine. Fr. apposer.]

20—2

308 SERMON PREACHED AT STAMFORD. [sERM. XV1.J

Therefore that all that cannot say it may learn, I use before
the sermon and after to say it. Wherefore now I beseech
you, let us say it together :

" Our Father, which art," &c.

CERTAIN SERMONS

MADE BY

THE RIGHT REVEREND FATHER IN GOD

MASTER DOCTOR LATIMER,

BEFORE THE RIGHT VIRTUOUS AND HONOURABLE LADY, KATHERINE,
DUCHESS OF SUFFOLK, IN THE YEAR OF OUR LORD 1552.

TO THE RIGHT HONOURABLE THE LADY KATHERINE,

DUCHESS OF SUFFOLK, AUGUSTINE BERNHER WISH-

ETH THE GRACE OF GOD WITH THE INCREASE

OF ALL HEAVENLY VIRTUES TO HER

GRACE'S ETERNAL COMFORT IN

JESUS CHRIST.

THAT princely prophet David, describing the perverse
nature and wicked properties of the ungodly and reprobates,
amongst other crimes whereof he doth accuse them, he layeth
also to their charge that "they have not called upon God."
By the which words he doth manifestly teach, that they
which do not give themselves to true and faithful prayer, and
invocating of the name of God, are in the number of those
which do say in their hearts, " There is no God." For as the
godly, by their earnest and continual praying and praising of
the name of God, do declare the reverent fear they bear
towards his divine majesty, and their unfeigned love, the
which is grafted in their hearts by the gracious and divine
Spirit, towards their heavenly and most loving Father, by
the which they are encouraged willingly and cheerfully to
walk in the way of godliness, and to frame their lives to the
will and pleasure of him whom they fear and love : so, on
the contrary side, the ungodly, in that they do not call upon
their God, neither praise him, most evidently declare that they
stand not in awe of him, nor love him, but rather despise
him as one that is neither able to hurt or pleasure them.

By this, now, that I have said it doth manifestly appear,
that as faithful and true prayer is the occasion of all goodness
and godliness, so the omitting and neglecting of the same is
the root and cause of all sin and mischief : and that will be
more evident unto them that do consider with themselves these
two principal parts, wherein true prayer doth consist. The
first part of true prayer is called in the Hebrew tongue
THEPHILAH ; the which signifieth Judicii vel condemnationis
deprecationem, a hearty and earnest request and supplication,
made unto God the eternal Judge, for the remission and

312 SERMONS ON THE LORD'S PRAYER.

pardon of sins ; the which request proceedeth from the heart
that is anguished by the ugsome sight of his wickedness,
revealed by the brightness of the law of God. The other
part of prayer is called in the same tongue THEHILLAH,
Laus, a praise of God's mercies, the which doth follow the
former request. For when the heart so anguished hath
poured out his grief, and is by the Spirit of God certified
that his sins be forgiven, his prayer is heard for Christ's
sake ; by and by it bursteth out into a joyful praising of the
name of the Lord, who so graciously hath shewed himself in
giving comfort unto his sorrowful conscience. In these two
parts of prayer the children of God do exercise themselves ;
that is, in lamenting of their sins, and in rejoicing in the for
giveness of the same, the which consisteth in the death of
Christ. Whereupon the third part followeth, the which is to
crave at their Father's hands such things as be needful for
them in this world.

Now he that beholdeth diligently the state of the world
shall easily perceive, that the most part of men are given
up to their own hearts' lusts, because they be destitute of
that most comfortable spirit of prayer. Who doth not see
that the principal occasion of this horrible unthankfulness,
the which of all states of men is shewed towards the eternal
God, happeneth by the reason that men do not pass for
their sins, do lightly regard them, and so do not crave re
mission of them at God's hands, neither be thankful ? If
men did exercise themselves in faithful prayer, and did use
to examine themselves by the rule of the law of God (in
the which glass they may soon see their own filthiness), they
would no doubt with great diligence consider the great and
inestimable benefits of the Lord their God shewed unto them,
even in these our days. First, how graciously he gave us
the light of the gospel in king Edward's time, for the space
of seven years. After the which time, by the reason of our
unthankfulness, he most justly plagued us, and took the same
away again, and caused by the devil's hangmen (the papists,
I mean) darkness, blindness, and most pestiferous doctrine to
be brought into the church ; by reason whereof a great num
ber that had before no lust to the truth, even by God's just
judgment, were then deceived by lies, and so perished eter
nally. And yet, notwithstanding, the faithful Lord in all

DEDICATION. 313

these turmoilings preserved his servants, giving unto a num
ber of them such a princely spirit, that they were able to
deride and laugh to scorn the threatenings of the tyrants ;
to despise the terribleness of prisons and torments ; and in
the end, most joyfully to overcome and conquer death, to the
praise of God and their own endless comfort. Unto other
some the self-same most gracious God gave such a valiant
spirit, that they were able, by his grace, to forsake the plea
sures and commodities of this world ; and being armed with
patience, were content to travel into far and unknown coun
tries, with their families and households, having small worldly
provision, or none at all ; but trusting to his providence, who
never forsaketh them that trust in him. Besides this, the The congre-
same God preserved a great number, even in the midst of faithful m
their enemies, not only from bodily dangers, but also from Mary's
being infected with that poisoned and blasphemous doctrine,
that then in all open pulpits with shameless brags and osten
tation was set abroad. I will not speak now of that wonder
ful work of God, who caused his word to be preached, and
his sacraments ministered, even in the midst of the enemies,
in spite of the devil and all his ministers.

These things the Lord wrought most graciously for his
people : but when the time came that the measure of wicked
ness of the wicked was full, the self-same God, even of his
own mercy, and by his own power confounded his enemies
by the means of our most gracious lady, the queen's ma
jesty (for whose prosperous estate and preservation the God
of mercy grant unto all faithful Christians grace most instantly
to pray!) her most joyful coming to the imperial crown of
this realm ; who caused that filthy and dark antichristian
doctrine to vanish out of sight, and instead thereof that most
glorious light of the gospel to shine again ; the which sorrow
fully was wished for of all faithful English hearts ; restoring
withal the preachers of the same gospel, the which before
were expulsed as exiles by the tyranny of the popish pre
lates. The which benefits, as they be immeasurable, so
ought they continually with thankful hearts of all them that
bear the name of Christians to be considered. But, as I said
before, the most part of men do not pass for these things.
The light of the gospel is not comfortable unto them, because
they feel not the darkness that is in them : they be not

SERMONS ON THE LORD^S PRAYER.

troubled with their own wickedness: sin lieth lurking and
sleeping within them ; and they have fully, as it were, sold
themselves to worldly business, to climb up to get honours
and dignities, and the pelf of worldly things ; and these things
are the cause why they do not pray unto the Lord their
God. But woe be unto such sleepers in their own sins, and
forgetters of God's benefits ! A day will come when they
shall wish themselves never to have been born. Thus you
see, that the neglecting of prayer is the occasion of that
horrible unthankfulness and forgetfulness of God's benefits.
What is to be said unto them that, contrary to their own
hearts and consciences, lie in sin and wickedness, and will
not amend their lives, although they hear their sins accused,
condemned, and God's vengeance pronounced upon them?
They be so drowned with the desires of their own hearts,
that they do not pass for the ways of the Lord. Of such
kind of men the world is full, which have shameless fore
heads, being not abashed of their vilcness. The cause of
their miseries (as David declareth) is, quia Deum iwn invoca-
verunt, "because they have not called upon God."

But what kind of prayer do those men say (trow you)
which call themselves spiritual and K\tjpos, " the lot of the
Lord ?" It is as manifest as the noon-day, that the most part
of them neither pray, nor know what true prayer is. For if
they did use to pray as the true Christians do, they could not
choose but be compelled to amend their lives ; their con
sciences would be abashed to come before the Lord without a
hearty purpose to amend their conversation. Doth not the
saying of Osea the prophet take hold upon the most part of
you that be of the popish clergy, and have been mass-mon
gers ? where as he saith, " As thieves wait for a man, so
the companies of priests murder in the way by consent; for
raVist*in they work mischief." Did not you conspire together at the
S^doSL entry of Queen Mary to murder the people of God, in cast-
of5repeut-ed ing from you most traitorously the precious gospel of Jesus
Christ, in submitting yourselves to that filthy beast of Home,
and in receiving the stinking idolatrous mass, by the which
you have destroyed an innumerable sort of people ? Are you
sorry for these your doings ? Do you humble yourselves be
fore the majesty of the terrible God, with hearty and faithful
prayer; acknowledging your wickedness, and intending to

DEDICATION. 315

eschew the same ? No such things can be perceived in you.
For whereas before, in the time of antichrist, boldly and
openly you did deceive the people of their salvation in Christ;
now in the light of the gospel secretly you whisper into the
ears of the simple, and dissuade them from receiving of the
truth, so that most justly you may be compared unto those
spies of whom we read, Num. xiii., the which with their Nu
false reports did hinder the people of Israel from entering
into the land of promise. For they being sent by Moses to
search the land, and to bring good tidings unto the people,
by the which they might have been encouraged manfully to
have assayed their enemies, and take possession of the land,
they, contrary to Moses's expectation, like faithless men,
came and discomforted the people, and caused them to mis
trust God's promises. And do not ye the like ? Whereas
God hath appointed you to search the land of promise in his
holy word, and to bring tidings of the same unto his people
by faithful and diligent teachers, and encourage them to
embrace and to lay hold upon the kingdom of Christ ; you,
like false messengers, either by your false reports and wicked
doctrine do hinder the people from entering into the promised
land ; or else, like dumb dogs that are not able to bark, you
lie in your kennels, feeding your bellies and making good
cheer with the labours and sweat of the poor people, not
passing whether they swim or sink, or what become of them.
Worthily, therefore, the prophet David numbereth you
amongst them that say in their hearts, " There is no God."
And this appeareth unto all others, because ye do not call
upon God. For if you did accustom to call yourselves to an
account before the majesty of God, in your faithful prayers,
the remembrance of your horrible murder of God's people,
of your idleness, carelessness, belly-cheer, ignorance of God's
will and word, secret filthiness, and such other like stuff,
would cause you to water your cheeks, and compel you to
shew some token of repentance unto the people of God :
but nothing is seen in you but desperateness. Wherefore
the Spirit of the Lord is departed from you. And this is
more evident in your manifold and manifest perjuries, com
mitted by you in king Henry's time, in king Edward's time,
in queen Mary's time. And what may be said of you at
this time, but that you be false perjured hypocrites ; bearing

316 SERMONS ON THE LORD^S PRAYER.

two faces under one hood ; being ready, like weathercocks, to
turn at all seasons as the wind doth carry you? Can you
look for any thing at God's hands, but to be punished with
his terrible plagues as Judas was (whose companions you
be), that all the world may take ensample by you to beware
of these horrible crimes with the which you are so defiled,
that no water in the sea is able to make you clean? One
kind of water would help your disease, if the Lord of his
mercy would give you grace to call unto him for it ; that is,
the same water of life the which the Lord promiseth to the
unmerciful faithful and penitent sinners, amongst the number of whom
as yet ye be not, so far as man can judge. And, therefore,

J J '

cannot be

heard nor j^ standeth you m hand to look about you in time, before

received into »

hanS"f Hod. tne halter be cast about your necks, as it happened to
Judas ; whose footsteps you follow in your behaviours in
this world, that it is to be feared you shall rest together in
one place in the world to come. But of the vile behaviour
of these miserable men it grieveth me to speak any further ;
not doubting but that the magistrates, whom God hath
charged with his people, will even with speed consider these
things accordingly, and not suffer those wavering and per
jured weathercocks to have any thing to do within the
house of God, the which is his church, purified with the
blood of Christ. For the magistrates know that they
themselves cannot pray unto the Lord their God, except
their hearts be faithfully disposed to do the works of their
vocation truly and faithfully ; of the which the principal is,
to see the people instructed by faithful ministers in the ways
of the Lord : the which instructions cannot be given by
such as are not only defiled with such kind of vices as is
above rehearsed, but also are utterly destitute of all good
gifts, and know not the principles of their religion.

This matter is so weighty, and of such importance, that
the magistrates, having the fear of God before their eyes,
must needs consider it with speed ; for it toucheth the eternal
safeguard of them for whom the Son of God did shed his
own heart's blood : they ought not to be put into the hands
of such as do not pass for their own salvation, much less for
others'. Therefore with great and speedy diligence the
magistrates are bound, seeing God doth put them in trust
with his children, to provide, that as they be bought with

DEDICATION. Sl7

the blood of Christ, so they may be nourished with the true
and sincere word of God, to the praise of his name and
their eternal comfort. Further, who can not lament, even
from the bottom of his heart, to see a great number to live
in such carelessness, and natter themselves in their own sins,
thinking that they be the children of God, when as in very
deed the comfortable spirit of faithful prayer is departed
from them, and they worthily numbered amongst them that
have no God nor Christ? as those men be which be so
greedy upon the world, and have addicted and consecrated
themselves unto it, after such a sort, as though this world
should last for ever. And in this taking be the greater
part of the gentlemen, which with such extremities entreat
their poor tenants, with raising of rents, taking of fines,
and other kinds of extreme dealings, that they are com
pelled day and night to cry unto God for vengeance against
them. And can any man think that these pitiless and cruel
men can appear before the majesty of God, and crave
remission of their sins ; when as they be purposed to go on
forward still in their extreme dealings against the poor?
I will not speak now of them that, being not content with
their lands and rents, do catch into their hands spiritual
livings, as parsonages and such like ; and that under the
pretence to make provision for their houses. What hurt
and damage this realm of England doth sustain by that
devilish kind of provision for gentlemen's houses, knights'
and lords' houses, they can tell best that do travel in the
countries, and see with their eyes great parishes and market-
towns, with innumerable others, to be utterly destitute of
God's word; and that because that these greedy men have
spoiled the livings and gotten them into their hands ; and,
instead of a faithful and painful teacher, they hire a Sir
John1, which hath better skill in playing at tables, or in
keeping of a garden, than in God's word; and he for a
trifle doth serve the cure, and so help to bring the people
of God in danger of their souls. And all those serve to

[* A name of contempt at that time applied to the lower and
more illiterate of the clergy. Wordsworth, Ecclesiast. Biograph.
Vol. i. p. 392, third edit. For some reason or other, the name John
is also used contemptuously in several of the countries of western
Europe.]

318 SERMONS ON THE LORo's PRAYER.

accomplish the abominable pride of such gentlemen, -which
consume the goods of the poor (the which ought to have
been bestowed upon a learned minister) in costly apparel,
belly-cheer, or in building of gorgeous houses. But let
them be assured, that a day will come when it will be laid
to their charge, Rapina pauperum in domibus vestris.
And then they shall perceive that their fair houses are built
in the place called " Aceldama :" they have a bloody foun
dation, and therefore cannot stand long. This matter also
is so weighty, and the spiritual slaughter of the poor people
so miserable and woeful, that except the magistrates speedily
look thereunto, and redress the same, the Lord of Sabaoth
himself will find out some remedy to deliver his people from
such caterpillars ; and require the blood of his people at
their hands, by whose covetousncss they were letted to come
to the knowledge of Christ. And besides this, such ravening
wolves as devour the livings of teachers and ministers of
God's word, shall not be able to come in the presence of the
Lord, to pray unto him or to praise him ; for all that ever
they do (yea, even their prayers) is execrable before the
Lord, so long as they turn their ear from the hearing of
the law of the Lord ; that is to say, so long as they do not,
even from the very bottom of their hearts, go about to
redress these heinous faults with the which they be entan
gled. Let them repent, therefore, even speedily, before the
wrathful indignation of the Lord fall upon them, and so
destroy them in their sins. And these things ought to be
considered of all them that pretend Christianity, of what
.A sharp note estate or degree soever they be ; as well lawyers, whose

EkgBinst IHW- **

covetousness hath almost devoured England, as craftsmen,
husbandmen, servants and others : remembering with them
selves, that if their hearts be inclined to wickedness, the
Lord will not hear their prayers. Let them stand in awe
of the Lord their God ; and so behave themselves in their
conversation and life, that they may have recourse unto
him, and be encouraged to make then* prayers confidently
before him in the name of Jesus Christ ; of whom they shall
receive comfort of soul and body, as well in this world, as
in the world to come eternally. For this is most certain,
that if they proceed in their wickedness and ungodliness,
not passing whether they be ruled, moved, and stirred by

DEDICATION. 319

the gracious Spirit of God to praise his name or not ; then
most assuredly the Lord will pour out his plagues upon
the whole realm, according to the saying of the prophet,
" The Lord will pour out his wrath upon the kingdoms that PSD.
have not called upon his name."

Now to the intent that they which are ignorant and un
learned may the better be instructed how to order themselves,
when they go about to present themselves before the majesty
of God, and talk with him concerning those things which
be needful for their souls' health and preservation of their
bodies; I thought it good (by the instant request of the godly
learned) to put forth these sermons here following in print ;
which were preached in king Edward's time, before the Right
Honourable Lady Katherine, Duchess of Suffolk, her Grace,
by that same reverend father, and most constant martyr of
Christ, Dr Hugh Latimer, my most dear master : for whose
most painful travels, faithful preachings, true carefulness for
his country, patient imprisonment, and constant suffering, all
the whole realm of England hath great cause to give unto the
eternal God most high laud and praise. For who is he that
is so ignorant, that did not see the wonderful handy-work of
God in that man ? Did not God appoint him, even in king
Henry's days, to be a singular instrument to set forth his
truth, and by his preaching to open the eyes of such as were
deluded by the subtle and deceitful crafts of the popish pre
lates ? How manifold ways was he troubled, tossed, and tur-
moiled from post to pillar, by the popish bishops ; whose
] lands he could not have escaped, if God had not moved the
king's majesty's heart, that then was, to assist him ; by
whose absolute power divers times he was delivered from the
cruel lions! And although it did please God, in process of nr

1 . withstood

time, to suffer the king's majesty to be deluded and circum- the^
vented by the subtle persuasions of those popish bishops, to ^™f J_they
establish by law six ungodly articles ; yet this faithful servant f1/™6'1 by
of Christ would rather put his own life in danger than forsake
or depart from that, the which afore most faithfully he had
taught out of God's word. Wherefore he was contented

o

rather to be cast into the Tower, and there to look daily for
death, than to be found a wavering reed, or to deceive his
prince. For " they," said he, " that do allow any thing dis
agreeing from God's word, in respect to fulfil the appetites of

320 SERMONS ON THE LOIlo's PRAYER.

princes, are betrayers and murderers of their princes, because
they provoke the wrath of God to destroy such princes ; and
these flatterers become guilty of the blood of their princes,
and are the chief causes of their destructions." Wherefore
this faithful man of God, knowing his prince to be deluded
by the false priests, and being assured the things that were
allowed to be contrary to God's word, was ready thus to ad
venture his life ; at the which time God mercifully delivered
him, to the great comfort of ah1 godly hearts, and singular
A true his- commodity of his church. Now when he was thus delivered,
declaration did he ffive himself up to the pleasures of the world, to deli-

of the life of

fat1iCTVHunh catencss or idleness? No, assuredly; but even then most ot all
preiSof he began to set forth his plough, and to till the ground of
God* truth. the Lord? and to gow t}ie goocl corn Of QO(I»S ^oj,^ behaving

himself as a faithful messenger of God, being afraid of no man ;
telling all degrees their duties faithfully and truly, without
respect of persons, or any kind of flattery. In the which his
painful travails he continued all king Edward's time, preach
ing for the most part every Sunday two sermons, to the great
shame, confusion, and damnation of a great number of our
fat-bellied unprcaching prelates. For he, being a sore bruised
man, and above three-score and seven years of age, took not
withstanding all these pains in prcacliing, and besides this,
every morning ordinarily, winter and summer, about two of
the clock in the morning, he was at his book most diligently.
And besides this, how careful he was for the preservation of
the church of God, and for the good success of the gospel,
they can bear record, which at that time were in authority ;
whom continually by his letters he admonished of their duties,
and assisted with his godly counsel. But when the time ap
proached, the which God had appointed for the punishment
of the carnal gospellers and hypocrites which most wickedly
abused the same, how faithfully he did admonish, both pri
vately and openly, all kinds of men, they that were then
M. Hugh about him can bear record. But one thing amongst others is

Latimer,

^reTcherand Prmcipa% to be noted, that God not only gave unto him his
5£l!hetof Spirit most plenteously and comfortably to preach his word
unto his church, but also by the same Spirit he did most evi
dently prophesy of all those kinds of plagues, which in very
deed afterwards ensued ; so plainly, I say, as though he had
seen them before his eyes : so that, if England ever had a

DEDICATION. 321

prophet, he was one : and amongst other things he ever af
firmed that the preaching of the gospel would cost him his
life, to the which thing he did most cheerfully arm and pre
pare himself, being certainly persuaded that Winchester1 was
kept in the. Tower for the same purpose. Therefore not long A note
after queen Mary was proclaimed, a pursuivant was sent S1/ to
down into the country for to call him up ; of whose coming
when he was made ware about six hours before by a faithful
man of God, John Careless2, (a man worthy of everlasting
memory,) he prepared himself towards his journey before the
said pursuivant came to his house. At the which thing when
the pursuivant marvelled, seeing him so prepared towards his
journey, he said unto him, "My friend, you be a welcome
messenger to me; and be it known unto you and to the whole
world, that I go as willingly to London at this present, being-
called by my prince to render a reckoning of my doctrine, as
ever I was to any place in the world ; and I do not doubt
but that God, as he hath made me worthy to preach his
word before two excellent princes, so he will able me to wit
ness the same unto the third, either to her comfort, or dis
comfort eternally, &c." At the which time the pursuivant,
when he had delivered his letters, departed; affirming that he
had commandment not to tarry for him : by whose sudden
departure it was manifest, that they would not have had him
to appear, but rather to have fled out of the realm. They
knew that his constantness should confound them in their
popery, and confirm the godly in the truth. As concerning Note this
the manner and form how he was entertained when he came
before the council, how stoutly he did behave himself in
Christ's cause, and was content to bear most patiently all the

t1 Stephen Gardiner, bishop of Winchester. Early in the reign of
king Edward VI. this prelate incurred the displeasure of the civil
authorities, in consequence of a sermon he was called upon to preach at
Paul's Cross. He was afterwards deprived of his bishoprick and com
mitted to the Tower, where he lay a prisoner until the accession of
queen Mary. Godwin, De Prsesul. edit. Richardson, p. 236 ; Burnet,
Hist, of Reform. Vol. n. p. 150, 165.]

[2 This person was a weaver of Coventry, and was himself a sufferer
for his adherence to the Reformation. After being for two years in
the gaol at Coventry, he was removed to the Queen's Bench in London,
and there died in prison. Foxe, Acts and Mon. Vol. in. p. 598, edit.
1684.]

21

[LATIMER.]

322 SERMONS ON THE LORD'S PRAYER.

mocks and taunts given him by the scornful and pestilent
papists; also, how patiently he took his imprisonment, and
how boldly and willingly he in the end adventured his life
in the defence of the glorious gospel of Jesus Christ; because
these things be at large described in the book of the martyrs
by that most godly, learned, and excellent instrument of God,
master John Foxe, I will not spend the time now to rehearse
the same, saving one thing, the which I would wish all godly
bishops and faithful preachers to note, the which is this : that
he being in prison, comfortless and destitute of all worldly
help, most of all did rejoice in this, that God had given him
grace to apply his office of preaching, and assisted him without
fear or flattery to tell unto the wicked their faults, and ad
monish them of their wickedness ; neither allowing, nor con
senting to any thing that might be prejudicial or hurtful unto
the gospel of Christ, although the refusal thereof did cast him
in danger of his life. God grant that all those that be in that
office may follow his footsteps ; and that the rest, that either
refuse to take pains, or are given to flatter, may be turned
out, and be set to the cart or plough, and others put into
their rooms that be willing, diligent, and able to do their
duties !

The other thing that I would have noticed, is his earnest
ness and diligence in prayer, wherein oftentimes so long he
continued kneeling, that he was not able for to rise without
help ; and amongst other things, these were three principal
matters he prayed for. The first, that as God had appointed
noSfin thfc him to be a preacher and professor of his word, so also he
father. would give him grace to stand unto his doctrine until his
death. The other thing, the which most instantly with great
violence of God's Spirit he desired, was that God of his mercy
would restore the gospel of his son Christ unto this realm of
England once again. And these words " once again, once
again," he did so inculcate and beat into the ears of the Lord
God, as though he had seen God before him, and spake unto
him face to face. The third principal matter wherewith in
his prayers he was occupied was, to pray for the preservation
of the queen's Majesty that now is; whom in his prayer
accustomably he was wont to name, and even with tears de
sired God to make her a comfort to this comfortless realm
of England. These were the matters he prayed for so earn-

DEDICATION. 323

estly : but were these things desired in vain ? Did God de
spise the prayers of this his faithful soldier ? No, assuredly ;
for the Lord did most graciously grant all these his requests.'
First, concerning profession, even in the most extremity, the
Lord graciously assisted him : for when he stood at the stake,
without Bocardo gate at Oxford, and the tormentors about to
set the fire upon him and that most reverend father Doctor
Ridley ; he lifted up his eyes towards heaven with a most
amiable and comfortable countenance, saying these words,
Fidelia est Deus, qui non sinit nos tentari supra id quod
possumus; "God is faithful, which doth not suffer us to be
tempted above our strength :" and so afterwards by and by
shed his blood in the cause of Christ. The which blood ran
out of his heart in such abundance, that all those that were
present, being godly, did marvel to see the most part of the
blood in his body so to be gathered to his heart, and with
such violence to gush out, his body being opened by the force
of the fire. By the which thing God most graciously granted
his request, the which was, to shed his heart's blood in the
defence of the gospel. How mercifully the Lord heard his
second request, in restoring his gospel once again to this
realm, these present days can bear record. But, alas ! what
shall England say for her defence, how shall she avoid the
terrible plagues of God for the horrible and devilish unthank-
fulness for that treasure ? The Lord be merciful unto us !

Now concerning his third request, it was also most ef-
fectuously granted to the great praise of God, the furtherance
of his gospel, and to the unspeakable comfort of this realm.
For when matters were even desperate, and the enemies
mightily flourished and triumphed, God's word banished,
Spaniards received; suddenly the Lord called to remem
brance his mercy, and made an end of all these miseries,
and appointed her, for whom that same grey-headed father
Latimer so earnestly prayed in his captivity, as the true and
natural ruler, and owner of this imperial crown, to shew her
self ; and by the brightness of God's word to confound the
dark, devilish, and vile kingdom of Antichrist, and to restore
the temple of God again. The which thing not this faithful
prophet only, but all the rest whom God made worthy to be
his witnesses, did most earnestly require and desire in their
faithful prayers. The selfsame God grant unto every faithful

21—2

324 SERMONS ON THE LORDS PRAYER.

Christian his Spirit, that they may be diligent and watchful
in prayers for her, by whom God hath bestowed such un
speakable gifts upon us, that the same God will assist her
with his grace and holy Spirit to proceed faithfully in the
building of his house, and in plucking down of all kinds of
sin and wickedness, superstition, idolatry, and all the monu
ments of the same, to the glory of his name, and her ever
lasting and endless comfort ! To the which faithful prayers
that all they which fear God may be the better encouraged,
I have set forth these sermons, made by this holy man of
God, and dedicated them to your grace; partly, because they
were preached in your grace's house at Grimsthorp by this
reverend father and faithful prophet of God, whom you did
nourish, and whose doctrine you did most faithfully embrace,
to the praise of God, and unspeakable comfort of all godly
hearts : the which did with great admiration marvel at the
A great com-f excellent gifts of God, bestowed upon your grace, in giving
thenduchess° unt0 you such a princely spirit, by whose power and virtue

of Suffolk. » . , ,, i

you were able to overcome the world, to iorsake your pos
sessions, lands, and goods, your worldly friends, and native
country, your high estate and estimation, with the which you
were adorned, and to become an exile for Christ and his gos
pel's sake ; to choose rather to suffer adversity with the peo
ple of God, than to enjoy the pleasures of the world with a
wicked conscience ; esteeming the rebukes of Christ greater
riches than the treasures of England. Whereas the world
lings are far otherwise minded ; for they have their pleasures
amongst the pots of Egypt : they eat, drink, and make merry,
not passing what become of Christ or his gospel ; they be so
drunken with the sweet delicates of this miserable world, that
they will not taste of the bitter morsels which the Lord hath
appointed and prepared for his chosen children and especial
friends. Of the which he did make you most graciously to
taste, giving unto your grace his Spirit, that you were able
in all the turmoils and grievances the which you did receive,
not only at the hands of those which were your professed
enemies, but also at the hands of them which pretended
friendship and good-will, but secretly wrought sorrow and
mischief, to be quiet and patient, and in the end brought
your grace home again into your native country ; no doubt
to no other end, but that you should be a comfort unto the

DEDICATION. 325

comfortless, and an instrument by the which his holy name
should be praised, and his gospel propagated and spread
abroad, to the glory of his holy name, and your eternal
comfort in Christ Jesus : unto whose merciful hands I commit
your grace with all yours eternally. Amen.

From Southam, the 2nd of October, [1562.]

326 THE FIRST SERMON [sERM.

CERTAIN SERMONS MADE BY THE RIGHT REVEREND FA-

THER IN GOD, MASTER DOCTOR LATIMER, BEFORE

THE RIGHT VIRTUOUS AND HONOURABLE LADY

KATHERINE, DUCHESS OF SUFFOLK, IN

THE YEAR OF OUR LORD, 15521.

[MATTHEW VI. 9.]
Our Father, which art in heaven.

A preface I HAVE entered of late in the way of preaching, and

prayer of our spoken many tilings of prayer, and rather of prayer than of
Theex- any other thing : for I think there is nothing more necessary

position of if i i . i i ,1

the Lord's to be spoken of, nor more abused than prayer was by tho

pravcr cdllcd

the Pater- craft and subtilty of the devil ; for many things were taken
for prayer when they were nothing less. Therefore at this
same time also I have thought it good to entreat of prayer,
to the intent that it might be known how precious a thing
right prayer is. I told you,

First, What prayer is.

Secondarily, To whom we ought to pray.

Thirdly, Where, and in what place we ought to pray. And,

Fourthly, I told you the diversity of prayer, namely, of
the common prayer, and the private.

These and such like things I have dilated and expounded
unto you in the open pulpit.

Now at this present time I intend as by the way of a
lecture, at the request of my most gracious lady, to expound
unto you, her household servants, and other that be willing
to hear, the right understanding and meaning of this most
perfect prayer which our Saviour himself taught us, at the
request of his disciples, which prayer we call the Paternoster.
Note here This prayer of our Lord may be called a prayer above all

what prayer , , 1-1

is. prayers ; the principal and most perfect prayer ; which prayer

ought to be regarded above all others, considering that our
Saviour himself is the author of it ; he was the maker of this

[! In the Hall at Grimsthorpe Castle, Lincolnshire.]

XVII.] ON THE LORD'S PRAYER. 327

prayer, being very God and very man2. He taught us this
prayer, which is a most perfect schoolmaster, and commanded
us to say it : which prayer containeth great and wonderful
things, if a learned man had the handling of it. But as for
me, such things as I have conceived by the reading of learned
men's books, so far forth as God will give me his grace and
Spirit, I will shew unto you touching the very meaning of it,
and what is to be understood by every word contained in this
prayer ; for there is no word idle or spoken in vain. For it
must needs be perfect, good, and of great importance, being
our Saviour's teaching, which is the wisdom of God itself.
There be many other psalms and prayers in scripture very
good and godly ; and it is good to know them : but it is
with this prayer, the Lord's Prayer, I say, hive as with the
law of love. All the laws of Moses, as concerning what is to
be done to please God, how to walk before him uprightly

and godly, all such laws are contained in this3 law of love, The abridg
ment of the

Diliges Dominum Deum tuum ex toto corde tuo, et in tota law of God.
anima tua, et in tota mente tua; et proximum sicut teipsum :
" Thou shalt love the Lord thy God with all thy heart, with
all thy soul, and with all thy mind ; and thy neighbour as
thyself." Even so is it with this prayer. For like as the
law of love is the sum and abridgment of the other laws, so
this prayer is the sum and abridgment of all other prayers :
all the other prayers are contained in this prayer ; yea, what
soever mankind hath need of to soul and body, that same is
contained in this prayer.

This prayer hath two parts : it hath a preface, which
some call a salutation or a loving entrance ; secondarily, the
prayer itself. The entrance is this : Cum oratis, dicite,
Pater noster, qui es in ccdis ; "When ye pray, say, Our Matt. vi.
Father, which art in heaven." As who should say, "You
Christian people, you that bear the name of Christians, must4
pray so."

Before I go any further, I must put you in remembrance
to consider how much we be bound to our Saviour Christ,
that he would vouchsafe to teach us to pray, and in this
prayer to signify unto us the good-will which our heavenly
Father bcareth towards us. Now to the matter.

[2 and man, 1584.] [3 the, 1562.]

[•* you must, 1562.]

328

THE FIRST SEKMON

[SERM.

The entrance
into prayer.

What it is to
call God
Father.

What Christ
meant by
teaching us
to call God
Father.

No word in
this praver
lacketh "his
weight.

Note what
lip-labour is.

"Our Father." These words pertain not to the petitions:
they be but an entering, a seeking favour at God's hand: yet
if we well weigh and consider them, they admonish us of
many things and strengthen our faith wondrous well. For
this word, " Father," signifieth that we be Christ's brothers,
and that God is our Father. He is the eldest Son : he is the
Son of God by nature, we be his sons by adoption through his
goodness ; therefore he biddeth us to call him our Father ;
which is to be had in fresh memory and great reputation.
For here we are admonished how that we be reconciled unto
God ; we, which before-times were his enemies, are made now
the children of God, and inheritors of everlasting life. This
we be admonished by this word, " Father." So that it is a
word of much importance and great reputation : for it con-
firmeth our faith, when we call him Father. Therefore our
Saviour, when he teaclicth us to call God " Father," teacheth
us to understand the fatherly affection which God bearcth
towards us ; which thing maketh us bold and hearty to call
upon him, knowing that he beareth a good-will towards us,
and that he will surely hear our prayers. When we be in
trouble, we doubt of a stranger, whether he will help us or
not : but our Saviour commanding us to call God, " Father,"
teacheth us to be assured of the love and good-will of God
toward us. So by this word " Father," we learn to stablish
and to comfort our faith, knowing most assuredly that he will
be good unto us. For Christ was a perfect schoolmaster: he
lacked no wisdom : he knew his Father's will and pleasure ;
he teacheth us, yea, and most certainly assureth us, that God
will be no cruel judge, but a loving Father. Here we see
what commodities we have in this word, " Father."

Seeing now that we find such commodities by this one
word, we ought to consider the whole prayer with great dili
gence and earnest mind. For there is no word nor letter con
tained in this prayer, but it is of great importance1 and weight;
and therefore it is necessary for us to know and understand it
thoroughly, and then to speak it considerately with great de
votion : else it is to no purpose to speak the words without
understanding ; it is but lip-labour and vain babbling, and so
unworthy to be called prayer; as it was in times past used in
England. Therefore when you say this prayer, you must
[l importance; and therefore, 1584.]

xvii.] ON THE LORD'S PRAYER. 329

well consider what you say : for it is better once said de
liberately with understanding, than a thousand times without
understanding : which is in very deed but vain babbling, and
so more a displeasure than pleasure unto God. For the mat
ter lieth not in much saying, but in well saying. So, if it be
said to the honour of God, then it hath his effect, and we
shall have our petitions. For God is true in his promises :
and our Saviour, knowing him to be well affected towards us,
commandeth us therefore to call him Father.

Here you must understand, that like as our Saviour was
most earnest and fervent in teaching us how to pray, and call
upon God for aid and help, and for things necessary both to
our souls and bodies; so the devil, that old serpent, with no

i TV i ,1 i • -1^,1, i diligent to let

less diligence endeavoureth himself to let and stop our prayers, prayer.
so that we shall not call upon God. And amongst other his
lets, he hath one especially wherewith he thinketh to keep us
from prayer, which is, the remembrance of our sins. When
he perceiveth us to be disposed to pray, he cometh with his
craft and subtile conveyances, saying, " What, wilt thou pray

unto God for aid and help ? Knowest thou not that thou art
a wicked sinner, and a transgressor of the law of God? Look
rather to be damned, and judged for thy ill doings, than to
receive any benefit at his hands. Wilt thou call him ' Father/
which is so holy a God, and thou art so wicked and miser
able a sinner?" This the devil will say, and trouble our
minds, to stop and let us from our prayer ; and so to give us
occasion not to pray unto God. In this temptation we must
seek for some remedy and comfort: for the devil doth put us
in remembrance of our sins to that end, to keep us from
prayer and invocation of God. The remedy for this tempta
tion is to call our Saviour to remembrance, who hath taught
us to say this prayer. He knew his Father's pleasure ; he
knew what he did. When he commanded us to call God our
Father, he knew we should find fatherly affections in God
towards us. Call this, I say, to remembrance, and again re
member that our Saviour hath cleansed through his passion
all our sins, and taken away all our wickedness; so that as AS many as
many as believe in him shall be the children of God. In chSare
such wise let us strive and fight against the temptations of the
devil ; which would not have us to call upon God, because we
be sinners. Catch thou hold of our Saviour, believe in him,

330

THE FIRST SERMON

[sERM.

when we

noburien

t hath

paid our

debts.

i John ii.

only ad-

vocate.

be assured in thy heart that he with his suffering took away
all thy sins. Consider again, that our Saviour calleth us to
prayer, and commandeth us to pray. Our sins let us, and
withdraw us from prayer ; but our Saviour maketh them
nothing : when we believe in him, it is like as if we had no
sins. For he changeth with us: he taketh our sins and
wickedness from us, and giveth unto us his holiness, righteous
ness, justice, fulfilling of the law, and so, consequently, ever
lasting life : so that we be like as if we had done no sin at
all; for his righteousness standeth us in so good stead, as
though wo of our own selves had fulfilled the law to the
uttermost. Therefore our sins cannot let us, nor withdraw
us from prayer : for they be gone ; they are no sins ; they
cannot be hurtful unto us. Christ dying for us, as all the
scripture, both of the new and old Testament, witnesseth,
Dolores nostros ipse portavit, " lie hath taken away our
sorrows." Like as when I owe unto a man an hundred
pound : the day is expired, he will have his money ; I have
it not, and for lack of it I am laid in prison. In such dis
tress cometh a good friend, and saith, " Sir, be of good cheer,
I will pay thy debts ;" and forthwith payeth the whole sum,
and scttcth me at liberty. Such a friend is our Saviour. He
hath paid our debts, and set us at liberty; else we should

. . .

jiavc hecn damned world without end in everlasting prison
and darkness. Therefore, though our sins condemn us, yet
when we allege Christ and believe in him, our sins shall not
]mrt us. For St John saith, Si quis peccaverit, advocatwn
habemus apud Patrem, Jesum Christum justum, " We have
an advocate with God the Father, Jesus Christ the righteous."
Mark that1 he saith, Advocatum, iwii advocatos. He speak-
cth singularly, not plurally. "VVe have one advocate, not

1111 it,' 1

many ; neither saints, nor any body else, but only him, ana
none other, neither by the way of mediation, nor by the way
of redemption. He only is sufficient, for he only is all tho
doer. Let him have all the whole praise ! Let us not with
draw from him his majesty, and give it to creatures : for he
only satisfieth for the sins of the whole world; so that all
that believe in Christ be clean from all the filthiness of their
sins. For St John Baptist saith, Ecce Agnus Dei qui tollit
peccata mundi, "Behold the Lamb of God which taketh
[i what, 1584.]

XVII.] ON THE LORD^S PRAYER. 331

away the sins of the world." Doth the devil call thee from
prayer? Christ calleth thee unto it again: for so it is written,
In hoc apparuit Films Dei, ut destruat opera diaboli; "To
that end the Son of God appeared, to destroy the works of 1 John HI.
the devil."

But mark here : scripture speaketh not of impenitent
sinners ; Christ suffered not for them : his death remedieth Christ suffer-
not their sins. For they be the bondmen of the devil, impotent
and his slaves; and therefore Christ's benefits pertain not
unto them. It is a wonderful saying that St John hath,
" Behold the Lamb of God, that taketh away the sins of the
world." The devil saith unto me, " Thou art a sinner."
" No2," saith St John, " the Lamb of God hath taken away
thy sins." Item, Habentes igitur Pontificem magnum qui
penetravit cozlos, Jesum Filium Dei, accedamus cum fidu-
cia ad thronum gratice, ut consequamur misericordiam ;
"We therefore having a great high Priest, which hath ^^ " ,
passed through the heavens, even Jesus the Son of God,
let us with boldness go unto the seat of his grace, that
we may obtain mercy." 0, it is a comfortable thing that we Heb.iv.
have an access unto God ! Esay saith, In livore ejus sanati im.
siimus; "The pain of our punishment was laid upon him, and
with his stripes are we healed." Further, in the new
Testament we read, Huic omnes 2^ophetce testimonium per-
hibent, remissionem peccatorum accipere per nomen ejus
omnes qui credunt in eum; "Unto the same bear all pro- AH the
phets witness, that all they do receive forgiveness of sins by
his name, which believe on him."

Now you see how ye be remedied from your sins;
you hear how you shall withstand the devil, when he will
withdraw you from prayer. Let us therefore not give over
prayer, but stick unto it. Let us rather believe Christ
our Saviour than the devil, which was a liar from the begin
ning. You know now how you may prevent him, how you
may put him off and avoid his temptations.

There is one other addition afore we come to the peti
tions, which doth much confirm our faith and increase
the same : Qui es in codis, " which art in heaven." These

words put a diversity between the heavenly Father, and our
temporal fathers. There be some temporal fathers which

[2 Yea, 1584.] fathcrs'

332 THE FIKST SERMON [

SERAI.

would fain help their children, but they cannot ; they be not
able to help them. Again, there be some fathers which are
rich, and might help their children, but they be so unnatural,
they will not help them. But our heavenly Father, in that
we call him, " Father," we learn that he will help, that
he beareth a fatherly love towards us.

" In heaven." Here we learn that he is able to help
us, to give us all good things necessary to soul and body ;
and is mighty to defend us from all ill and peril. So it ap-
peareth that he is a Father which will help ; and that he
being celestial, he1 is able to help us. Therefore we may
have a boldness and confidence, that he may help us : and
that he will help us, where and whensoever we call, he saith,
C(jelum et terrain implco, " I fill heaven and earth." And
again, Ccelum mihi sedes est, et terra scabellum pedum meo-
rum ; " Heaven is my seat, and the earth is my footstool."
Where we see, that he is a mighty God ; that he is in heaven
and earth, with his power and might. In heaven he is
apparently, where face to face^ he sheweth himself unto
why God is his angels and saints. In earth he is not so apparently,
u'ntiy'upon but darkly, and obscurely he exhibitcth himself unto us ; for
our corrupt and feeble flesh could not bear his majesty.
Yet he filleth the earth ; that is to say, he ruleth and govern-
eth the same, ordering all things according unto his will and
pleasure. Therefore we must learn to persuade ourselves,
and undoubtedly believe, that he is able to help ; and that
he beareth a good and fatherly will towards us ; that he will
not forget us. Therefore the king and prophet David saith,
ps.ai.iHi. Dominus de ccelo prospexit, "The Lord hath seen down
from heaven." As far as the earth is from the heaven,
yet God looketh down, he seeth all things, he is in every
corner. He saith, The Lord hath looked down, not the saints.
The saints No, he saith not so ; for the saints have not so sharp eyes to
from heaven, see down from heaven : they be pur-blind2, and sand-blind,
they cannot see so far ; nor have not so long ears to hear.
And therefore our petition and prayer should be unto him,
which will hear and can hear. For it is the Lord that
looketh down. He is here in earth, as I told you, very
darkly ; but he is in heaven most manifestly ; where he shew
eth himself unto his angels and saints face to face. We read
f1 which, 1562.] [2 spur-blind, 1562.]

XVII. J ON THE LORD^S PRAYER. 333

in scripture, that Abel's blood did cry unto God. Where Gen. «-.
it appeareth that he can hear, yea, not only hear, but ^Oedcj?ea0r^
also see, and feel : for he seeth over all things, so that Abel's blood-
the least thought of our hearts is not hid from him. There
fore ponder and consider these words well, for they fortify
our faith. We call him " Father," to put ourselves in remem
brance of his good-will towards us. " Heavenly" we call
him, signifying his might and power, that he may help
and do all things according to his will and pleasure. So
it appeareth most manifestly, that there lacketh neither good
will nor power in him. There was once a prophet, which,
when he was ill entreated of king Joash, said, Dominus
videat et requirat; "The Lord look upon it, and requite it." schmn.
There be many men in England, and other where else, which X)
care not for God, yea, they be clean without God; which say
in their hearts, Nubes latibulum ejus, nee nostra considerat,
et circa cardines codi ambulat: "Tush, the clouds cover him Job xxii.
that he may not see, and he dwelleth above in heaven."
But, as I told you before, Abel's blood may certify of his
present knowledge. Let us therefore take heed that we do
nothing that might displease his majesty, neither openly
nor secretly : for he is every where, and nothing can be
hid from him. Videt et requiret, " He seeth, and will
punish it."

Further 9 this word " Father" is not only apt and con- Another
venient for us to strengthen our faith withal, as I told you ; of 'K word
but also it moveth God the sooner to hear us, when we call
him by that name, " Father." For he, perceiving our confi
dence in him, cannot choose but shew him like a Father.
So that this word, " Father," is most meet to move God to
pity and to grant our requests. Certain it is, and proved by
holy scripture, that God hath a fatherly and loving; aifection The love of

J ' • .T_ 1 P t, j-i i • God towards

towards us, lar passing the love 01 bodily parents to their us exceedeth
children. Yea, as far as heaven and earth is, asunder, so. far loveofpa-

rents to their

his love towards mankind exceedeth the love of natural own children-
parents to their children : which love is set out by the mouth
of his holy prophet Esay, where he saith, Num oblivioni*^.
tradet mulier infantem suum, quo minus misereatur filii
uteri sui ? Et si obliviscatur ilia, ego tamen tui non obli-
viscar: " Can a wife forget the child of her womb, and
the son whom she hath borne ? And though she do forget

334

THE FIRST 8ERMOX

[SERM.

Unnatural
women.

A priest
played the
midwife.

False talc-
tellers are
worthy of
punishment.

M. Bilnpy
was God's
instrument
to convert
M. Larimer.

Latimer is
converted
by hearing
Bilney s
confession.

him, yet will I not forget thee." Here are shewed the affec
tions and unspeakable love which God beareth towards us.
He saith, Nunquid potest mulier, " May a woman ?" He
speaketh of the woman, meaning the man too ; but because
women most commonly are more affected towards their cliil-
drcn than men be, therefore he nameth the woman. And it
is a very unnatural woman, that hateth her child, or neglect-
eth the same. But, O Lord, what crafts and conveyances
uscth the devil abroad, that he can bring his matters so
to pass, that some women set aside not only all motherly
affections, but also all natural humanity, insomuch that they
kill their own children, their own blood and flesh ! I was a
late credibly informed of a priest, which had taken in hand to
be a midwife. O what an abominable thing is this ! But
what followed? He ordered the matter so, that the poor inno
cent was lost in the mean season. Such things the devil can
bring to pass; but what then? God saith, "Though a woman
do forget her children, though they kill them, yet will I not
forget thee, saith the Lord God Almighty." Truth it is,
there be some women very unnatural and unkind, which shall
receive their punishments of God for it ; but for all that, we
ought to beware and not to believe every talc told unto us,
and so rashly judge. I know what I mean. There hath been
a late such tales spread abroad, and most untruly. Such false
tale-tellers shall have a grievous punishment of the Lord, when
he shall come to reward every one according unto his deserts.
Here I have occasion to tell you a story which happened
at Cambridge. Master Bilncy, or rather Saint Bilney, that
suffered death for God's word sake; the same Bilney was
the instrument whereby God called me to knowledge; for
I may thank him, next to God, for that knowledge that I
have in the word of God. For I was as obstinate a papist
as any was in England, insomuch that when I should be made
bachelor of divinity, my whole oration went against Philip
Melancthon and against his opinions. Bilney heard me at
that time, and perceived that I was zealous without know
ledge : and he came to me afterward in my study, and de
sired me, for God's sake, to hear his confession. I did so ;
and, to say the truth, by his confession I learned more than
before1 in many years. So from that time forward I began
[' afore, 1562.]

xvii.] ON THE LORD'S PRAYER. 335

to smell the word of God, and forsook the school-doctors and
such fooleries. Now, after I had been acquainted with him,
I went with him to visit the prisoners in the tower at Cam
bridge ; for he was ever visiting prisoners and sick folk. So

o i. .

we went together, and exhorted them as well as we were
able to do ; moving them to patience, and to acknowledge
their faults. Among other prisoners, there was a woman
which was accused that she had killed her own child, which
act she plainly and stedfastly denied, and could not be
brought to confess the act ; which denying gave us occasion
to search for the matter, and so we did. And at the length
we found that her husband loved her not ; and therefore he
sought means to make her out of the way. The matter was
thus : a child of hers had been sick by the space of a year, Note this
and so decayed as it were in a consumption. At the length "
it died in harvest-time. She went to her neighbours and
other friends to desire their help, to prepare the child to the
burial ; but there was nobody at home : every man was in
the field. The woman, in an heaviness and trouble of spirit,
went, and being herself alone, prepared the child to the burial.
Her husband coming home, not having great love towards
her, accused her of the murder ; and so she was taken and
brought to Cambridge. But as far forth as I could learn
through earnest inquisition, I thought in my conscience the
woman was not guilty, ah1 the circumstances well considered.
Immediately after this I was called to preach before the king,
which was my first sermon that I made before his majesty,
and it was done at Windsor ; where his majesty, after the
sermon was done, did most familiarly talk with me in a gallery.
Now, when I saw my time, I kneeled down before his majesty, Note the
opening the whole matter ; and afterwards most humbly de- fdence°of

r , , . . , _..';. M. Latimer,

sired his majesty to pardon that woman. For I thought in that made ins
my conscience she was not guilty ; else I would not for all j'.0." ^t£™an s
the world sue for a murderer. The king most graciously SopTick
heard my humble request, insomuch that I had a pardon or a benefici
ready for her at my return homeward. In the mean season
that same woman was delivered of a child in the tower at
Cambridge, whose godfather I was, and Mistress Cheke2 was Latimer is
godmother. But all that time I hid my pardon, and told a^Vila bom
her nothing of it, only exhorting her to confess the truth.
[2 This lady was the mother of Sir John Cheke.]

336 THE FIRST SERMON

At the length the time came when she looked to suffer : I
came, as I was wont to do, to instruct her ; she made great
moan to me, and most earnestly required me that I would
An ignorant find the means that she might be purified before1 her suffer-
vrann* ing; for she thought she should have been damned, if she
should suffer without purification. Where Master Bilney and
I told her, that that law was made unto the Jews, and not
unto us ; and that women lying in child-bed be not unclean
before1 God; neither is purification used to that end, that
it should cleanse from sin ; but rather a civil and politic law,
made for natural honesty sake; signifying, that a woman
before the time of her purification, that is to say, as long as
she is a green woman, is not meet to do such acts as other
women, nor to have company with her husband : for it is
against natural honesty, and against the commonwealth. To
superstition that end purification is kept and used, not to make a super-
able!1 s r" stition or holiness of it, as some do ; which think that they
may not fetch neither fire nor any thing in that house where
there is a green woman ; which opinion is erroneous and
wicked. For women, as I said afore, be as well in the
The fn.it favour of God before1 they be purified as after. So we
ministers, travailed with this woman till we brought her to a good
trade ; and at the length shewed her the king's pardon, and
let her go.
The occasion This tale I told you bv this occasion, that though some

of Latimer's J J .

taie. women be very unnatural, and forget their children, yet when

we hear any body so report, we should not be too hasty in
believing the tale, but rather suspend our judgments till we
know the truth. And again, we shall mark hereby the great
love and loving-kindness of God our loving Father, who shew-
eth himself so loving unto us, that notwithstanding women
forget sometimes their own natural children, yet he will not
forget us; he will hear us when we call upon him; as he
saith by the evangelist Matthew : "Ask, and it shall be given
unto you; seek, and ye shall find; knock, and it shall be
opened unto you," &c. Then he cometh and bringeth in a
pretty similitude, saying : " Is there any man amongst you,
which, if his son ask bread, will offer him a stone ? If ye
then," cum sitis mail, "being evil, can give your children
good gifts," &c. In these words, where he saith, cum situ
[i afore, 1562.]

XVII<] ON THE LORD^S PRAYER.

337

mali, " which be evil," he giveth us our own proper name; o<xiour
he painteth us out, he pincheth us ; he cutteth off our combs ; SSl
he plucketh down our stomachs. And here we learn to ac- t'
knowledge ourselves to be wicked, and to know him to be
the well-spring and fountain of all goodness, and that all
good things come of him. Therefore let every man think
lowly of himself, humble himself and call upon God, which
is ready to give us not only bread and drink, or other ne
cessaries, but the Holy Ghost. To whom will he give the
Holy Ghost ? To lords and ladies, to gentlemen or gentle
women? No, not so. He is not ruled by affections: he
hath not respect unto personages. Poscentibus, saith he, p
"unto those which caU upon him," being rich or poor, lords S
or knights, beggars or rich ; he is ready to give unto them °f
when they come to him. And this is a great comfort unto
those which be poor and miserable in this world ; for they
may be assured of the help of God, yea, and as boldly go
unto him, and desire his help, as the greatest king in earth.
But we must ask, we must inquire for it; he would have us
to be importunate2, to be earnest and diligent in desiring ; SS
then we shall receive when we come with a good faith and j"jjf
confidence. To whom shall we call ? Not unto the saints. "'
Poscentibus ilium, saith he. Those that call upon him shall
be heard. Therefore we ought to come to him only, and not
unto his saints.

But one word is left, which we must needs consider ; we must
Noster, "our." Ho saith not "-my," but "our." Wherefore SSJ,™!0'
saith he " our ?" This word " our " teacheth us to consider SS «S
that the Father of heaven is a common Father ; as well my "
neighbour's Father as mine ; as well the poor man's Father
as the rich: so that he is not a peculiar Father, but a
Father to the whole church and congregation, to all the
faithful. ^ Be they never so poor, so vile, so foul and despised,
yet he is their Father as well as mine: and therefore I
should not despise them, but consider that God is their
Father as well as mine. Here may we perceive what com
munion is between us ; so that when I pray, I pray not for
myself alone, but for all the rest : again, when they pray,
they pray not for themselves only, but for me : for Christ
hath so framed this prayer, that I must needs include my

[2 importune, 1562.]
[LATIMER.]

j"jjf«| \
"'

338 THE FIRST SERMON [sERM.

Christ teiieth neighbour in it. Therefore all those which'pray tliis prayer,
tustoSid they pray as well for me as for themselves; which is a
another. great comfort to every faithful heart, when he consider eth
that all the church prayeth for him. For amongst such a
great number there be some which be good, and whose
prayer God will hear : as it appeared by Abraham's
prayer, which prayer was so effectuous, that God would
Gen. xviii. have pardoned Sodome and Gomorre, if he might have found
Actsxxvii. but ten good persons therein. Likewise St Paul in ship
wreck preserved his company by his prayer. So that it is
a great comfort unto us to know that all good and faithful
persons pray for us.

There be some learned men1 which gather out of scrip-
Acts vii. ture, that the prayer of St Stephen was the occasion of tho
chjy^om's conversion of St Paul. St Chrysostom saith, that that
prayer that I make for myself is the best, and is of more
efficacy than that which is made in common2. Which saying
I like not very well. For our Saviour was better learned
than St Chrysostom. He taught us to pray in common for
all; therefore we ought to follow him, and to be glad to
pray one for another : for we have a common saying among
A proverb, us, " Whosoever loveth me, loveth my hound." So, who-
myeho!uid.ve soever loveth God, will love his neighbour, which is made

after the image of God.

The property And here is to be noted, that prayer hath one property
before all other good works : for with my alms I help but
one or two at once, but with my faithful prayer I help all.
I desire God to comfort all men living, but specially domes-
ticos fidei, "those which be of the household of faith3."
Yet we ought to pray with all our hearts for the other,
which believe not, that God will turn their hearts and renew
them with his Spirit; yea, our prayers reach4 so far, that
our very capital enemy ought not to be omitted. Here you

[i St Augustine observes : " Si martyr Stephanus non sic orassct,
ecclesia Paulum hodie non haberet." Sermo 382. Oper. Tom. v. col.
1038. Edit. Bened. Antwerp. 1700. See also Calvin, in loc.]

[2 If this be so, St Chrysostom frequently teaches the very op
posite: e. g. De Incompreh. Dei natura Horn. m. Oper. Tom. i.
p. 469. Edit. Bened. Paris. 1718.]

[3 household of God, 1562, 1571.]

[4 prayer reacheth, 1562, 1571.]

what it is

xvn.] ox THE LORD'S PRAYER. 339

see what an excellent tiling prayer is, when it proceedeth The excei-
from a faithful heart ; it doth far pass all the good works
that men can do.

Now to make an end : we are monished here of charity,
and taught that God is not only a private Father, but a
common Father unto the whole world, unto all faithful; he
they never so poor and miserable in this world, yet he is
their Father. Where we may learn humility and lowliness :
specially great and rich men shall learn here not to be lofty
or to despise the poor. For when ye despise the poor
miserable man, whom despise ye? Ye despise him which
calleth God his Father as well as you; and peradventure
more acceptable and more regarded in his sight than you
be. Those proud persons may learn here to leave their
stubbornness and loftiness. But there be a great many
which little regard this : they think themselves better than
other men be, and so despise and contemn the poor ; inso
much that they will not hear poor men's causes, nor defend
them from wrong and oppression of the rich and mighty.
Such proud men despise the Lord's prayer : they should be A ie»on for
as careful for their brethren as for themselves. And suchKdper"
humility, such love and carefulness towards our neighbours,
we learn by this word " Our." Therefore I desire you on
God's behalf, let us cast away all disdainfulness, all proud-
ness, yea, and all bibble-babble. Let us pray this prayer
with understanding and great deliberation ; not following the
trade of monkery, which was without all devotion and un
derstanding. There be but few which can say from the The number
bottom of their hearts, "Our Father;" a little number. {ffi^JLii
Neither the Turks, neither the Jews, nor yet the impenitent
sinners, can caU God their Father. Therefore it is but vain
babbling, whatsoever they pray : God heareth them not, he
will not receive their prayers. The promise of hearing is
made unto them only which be faithful and believe in God ;
which endeavour themselves to live according unto his com
mandments. For scripture saith, Oculi Domini super justos;
" The eyes of the Lord are over the righteous, and his ears Psai.
open unto their prayers." But who are those righteous?
Every penitent sinner, that is sorry from the bottom of his
heart for his wickedness, and believeth that God will forgive
him his sins for his Son our Saviour Jesus Christ's sake.

22—2

340 THE FIRST SERMON, &€. [sERM. XVII.]

This is called in scripture " a just man," that endeavoureth
•cripture himself to leave all wickedness. In such sort Peter and Paul

accounted! _. . r^t * L

a just man. were justj Because they did repent, and behove in Onrist,
and so endeavoured themselves to live according unto God's
laws. Therefore like as they were made just before God,
so may we too ; for we have even the self-same promise.
Let us therefore follow their ensample. Let us forsake
all sins and wickedness; then God will hear our prayers.
For scripture saith, Dominus facit quicquid volunt timentes

psai. cxiv. eum, et clamorem eorum exaudit ac servat eos : " The Lord
fulfilleth the desire of them that fear him ; he also will hear
their cry, and help them." In another place he saith, Si
manseritis in sermone meo, et verba mea custodiveritw,
quicquid volueritis petentes accipietis : " If ye abide in me,
and my words abide in you, ask what ye will, and it shall

who they be done for you." So we sec that the promises pertain

Govern"1 only to the faithful; to those which endeavour themselves
to live according to God's will and pleasure ; which can be
content to leave their wickedness, and follow godliness : those
God will hear at all times, whensoever they shall call upon
him.

Remember now what I have said: remember what is

tal of that . _ . , ,

is saui before. mcanj. fry fa^ W0rd " our ;" namely, that it admomsheth us
of love and charity ; it tcacheth us to beware of stubborn
ness and proudness ; considering that God loveth as well the
beggar as the rich man, for he regardeth no persons. Again,
what is to be understood by this word "Father;" namely,
that he beareth a good will towards us, that he is ready and
willing to help us. " Heavenly," that admonisheth us of his
potency and ability, that he is ruler over all things. This, I
say, remember, and follow it : then we shall receive all
things necessary for this life; and finally everlasting joy and
felicity. Amen. Let us pray, " Our Father."

THE SECOND SERMON UPON THE LORD'S PRAYER,
MADE BY MASTER LATIMER.

[MATTHEW VI. 9.]

Sanctificetur tiomen tuum.
Hallowed be thy name.

THESE few words contain the first petition of the Lord's The first
prayer: the other words which go before this be no part of ti^Se
this petition, but rather an introduction unto these petitions : n°
and they be like a preface, or learned entrance to the mat
ter, that the petitions might be the sooner and with more
favour heard. For our Saviour being a perfect schoolmaster,
as a learned and an expert orator, teacheth us how we
should begin our prayer that we might be speedily heard,
and how to get favour at God's hand.

I have a manner of teaching, which is very tedious to Repetitio
them that be learned. I am wont ever to repeat those p^
things which I have said before, which repetitions are peasan
nothing pleasant to the learned : but it is no matter, I care
not for them; I seek more the profit of those which be
ignorant, than to please learned men. Therefore I often- Edi
times repeat such things which be needful for them to know ;

for I would speak so that they might be edified withal. ' Su&to

I spake some things this day in the commendation of"0"
this prayer : and first I told you, that it was our Saviour's
own making and handwork, which is a perfect schoolmaster,
put in authority by God the heavenly Father himself, which
saith, Hie est Filius meus dilectus, in quo mihi bene com-
placitwn est ; ipsum audite : " This is my well-beloved Son, Matt. XVH.
in whom I have pleasure ; hear him."

This prayer is a perfect prayer, an abridgment and The Lord's
compendious sum of all other prayers. There is nothing Km of £11 '

±1 i i c • i -i other prayci

that we nave need of, neither to our souls or bodies, but i^
is contained in some of these petitions ; nor nothing that
God promiseth in his word to give us, but it is expressed
in one of these seven petitions.

342

THE SECOND SERMON

[sERM.

The cause

TO can cod "

with faith
fighTagains

Christ hath

toXl'snins.ie

we have no
despaiiV

help at his

I shewed you this day why we call God " Father ;"
namely, because he beareth a loving and fatherly heart
towards us. It is a sweet word, "Father;" and a word
that pleaseth God much when it is spoken with a faithful
heart, which above all things God requireth. This word
Father" moveth God's affection, in a manner, towards us, so
that he, hearing the word " Father," cannot choose but shew
himself a Father indeed. So that it is a word profitable
to us in God's behalf, and, again, for our ownselves : for it
moveth God to pity, and also helpeth our faith ; so that we
doubt not, but that we shall find him a Father, which will
grant our requests and petitions made unto him in the name
of Christ. Now what crafts and conveyances the devil useth
to withdraw and let us from prayer, I told you to-day
aforcnoon. If you exercise prayers, you shall find the temp
tations of the devil, for he slcepeth not : he ever intendeth
to withdraw us from prayer. But I told you what remedy
you shall use against him ; how you shall strive against him,
namely, with faith; believing that our Saviour hath taken
away our sins, so that they cannot hurt us. For they be no
sins in the sight of God ; for he hath taken away both the
guiltiness of sins, and the pains and punishments which follow
sins. Christ hath deserved that those which believe in him
shall be quit from all their sins. These benefits of Christ
are set out in scripture, in many places; and these be the
weapons wherewith we must fight against the devil and his
illusions ; — not with holy water : for I tell you, the devil is
not afraid of holy water. It is Christ that hath gotten the
victory over him; it is he that vanquisheth the serpent's
head, and not holy water.

Further, in that we call him "Father," his will and
fatherly affections are expressed: that wo call him "hea
venly Father," his might and power, his omnipotency, is
expounded unto us. So that you perceive that he is both
loving and kind towards us; that he beareth a good-will,
and also is able to help, able to defend us from all our
enemies, spiritual and temporal. Therefore let us put our
trust and confidence in him : let us not despair of his help,
seeing he is so loving, kind, and gentle towards us; and
then so mighty, that he hath all things in his hands. This
affection and love towards us passeth all motherly affections.

xviii.J ON THE LORD'S PRAYER. 343

And here I brought in to-day a woman which was
accused that she should have killed her child. I told you
what business good Master Bilney and I had with her, afore
we could bring her to a good trade. For she thought her
self to be damned, if she should suffer before her purification.
There I told you, that purification is continued in the church
of God for natural honesty's sake, that man and wife should
not company together afore that time ; and not to that end,
that it should cleanse from sin : for there is nothing that oniy the
cleanseth from sin, neither in heaven nor in earth, saving: Christ

o cleanseth

only the blood of our Saviour Jesu Christ. For how canfromsin-
a woman having company with her husband, and bringing
forth children according unto God's injunction, how can she TO do that
be made an heathen woman, doing nothing but that God mandeth is
hath commanded her to do? Therefore against such foolish"0
opinions that women have, thinking themselves out of the
favour of God, lying in child-bed, I spake to-day, and told
you how that it is no offence afore God ; only let every man
and wife take heed and use themselves honestly : for a man
may sin deadly with his own wife, if he, contrary to God's
order, misuse her.

Further, you have heard how the good-will of God TO can God
towards us is set out by this word " Father," and his power heipeth us

much

and omnipotcncy by this word "heavenly:" but I would
have you to consider well this word " our ;" for it is a
great help unto us, and strengthened much our faith, so
that we may be assured that every good man in the whole
world will pray for us and with us, whilst we have one
Father and one manner of prayer. And this word " our"
putteth us in remembrance that we be brethren in Christ:
where we be admonished to despise no man, be he never so
miserable or poor; for we have all one Father, which hath
made us all of one metal of earth. So that the highest
prince in the world is made as well of earth as the poorest ; Princes and
and so shall turn into the same again, as well as the poorest «Z"6 made
shepherd. Let these proud persons mark this well, which 2*°'"
be ever ready to despise every man. Such proud persons
say never the Lord's prayer with good mind: yea, God
is not their Father, for he abhorreth all proudness. There
fore such stubborn fellows when they will pray, they should The proud
not say, "Our Father which art in heaven;" but rather, 1"

344 THE SECOND SERMON [sEKAI.

"Our Father which art in hell." God is their father, as
concerning their substance, for he givcth them souls and
bodies ; but they make themselves the members of the devil,
contrary unto God's will and pleasure. Therefore set aside
superstitious all arropancy and proudness ; likewise all superstitious and

kibbling is «,,,*. i • i v..i

eomimn:d to hypocritical babbling, speaking many words to little purpose :
of raise law- as j heard sav of some lawyers, which babble and prate,

yers at a bar. «/ A

and pretend a great diligence and earnest desire to defend

the poor man's cause ; but in their hearts they be false, they

seek money and nothing else; so that their hearts and

mouth disagree. Let us, I say, not follow such lawyers;

let us not make a shew of holiness with much babbling, for

God hath no pleasure in it ; therefore away with it : yea,

A* when we not alone with this, but with all that may let us in our

eate, so when prayer. Set it aside, and come reverently to talk with God.

jb£ibei)re' Like as w^cn y°u S° to tnc communion, you must be pre

pared unto it, you must be in charity with your neighbour ;

so likewise, when you will talk with God, and pray to liim,

you must be prepared.

Here you may perceive, that all those persons that will

not be corrected for their faults, that cannot bear godly ad

monitions, they talk never with God to his pleasure; they

bo not ruled by God's Spirit, and so not meet for him. All

what, man- rebellious persons, all blood-thirsty persons, all covetous per-

sons'ttu'v bc^ sons> all lecherous persons, all liars, drunkards, and such like,

not hear. w ^0 not in the case to talk with God. God will not hear

them ; he cannot abide them ; they stink before liis face, as

long as they come before him with such abominable sins, not

one prayer intending to leave them. Remember now what a doctrine is

with under-

stamiinK is contained in this preface. Weigh it ; for it is better to say it

better than . i j j •

sententiously one time, than to run it over an hundred times
with humbling and mumbling.

Now, when we have begun as we ought to do, what shall
we desire ? Sanctificetur nomen tuum, " Hallowed be thy
name." Thy name, " Father," be hallowed, be sanctified, be
magnified. What is this? What meant our Saviour, when
he commandeth us that we shall desire that God's name be
hallowed ? There is a great number of people which speak
these words with their mouth, but not with their hearts, con-
trary to that saying, Quicquid petimus ardenter petamus,
tanquam cnpientcs haberc. But they say it without know-

without"11

XVIII.] ON THE LORD'S PRAYER. 345

ledge ; therefore they say it not, ut oportet, as they ought
to do. " Thy name :" we require not that his name may be The moaning
hallowed in him ; for this is already done without our prayer : petition.
but we desire that he will give us grace, and assist us, that
we in all our doings throughout our life may sanctify his
name. And here we are admonished again of love and charity :
for when we say, " Hallowed be thy name," we ask in all
men's names. Where we may perceive what communion and
fellowship is between the faithful flock of God; for every
faithful man and woman requireth that the whole church may
hallow and sanctify God's word.

What is it to be " hallowed ? " We desire that the name
of God may be revealed, opened, manifested, and credited
throughout all the world. What is God's "name?" Marry, all J
that is spoken of him in holy scripture, that is his name. S^o
Ho is called Clemens, "Gracious;" Misericors, " Merciful;" R^m-m.
Justus, "Righteous;" Puniens iniquitatem, "A punisher of Joshua iv.
wickedness;" Verax, "True;" Omnipotens, " Almighty ;" IS' i!v'
Longanimis, "Long-suffering, patient;" Fortis, " Hardy ;" Exod. x'xxiv.
Ignis consumens, " A consuming fire ;" Rex omnis terrce, £™iixxv1'
" the King over the whole earth ; " Judex, " A Judge ; " }!^[- *£/'•
Salvator, " A Saviour." These and such like are the names £S "xil! ''
of God. Now when I make my petition unto him, saying,
" Hallowed be thy name ;" I desire that his name may be
revealed, that we may know what scripture speaketh of him,
and so believe that same, and live after it. I do not desire
that his name be hallowed of himself, for it needeth not ; he
is holy already : but I desire that he will give us his Spirit,
that we may express him in all our doings and conversations ;
so that it may appear by our deeds, that God is even such
one indeed as scripture doth report him. We are tried many
times whether his name be hallowed amongst us or no. He
sendeth us trouble and adversities to prove us, whether we
will hallow his name or no. But he findeth us clean contrary.
For some of us, when wo be in trouble, do run hither and what Per-
thither to sorcerers and witches1, to get remedy. Some, SShaUow'
again, swear and curse ; but such fellows hallow not the namc-
name of God. But God is vindex severus, "a sharp
punisher :" he will punish sin, and those which blaspheme
his holy name.

[! wizards, 1562.]

346 THE SECOND SERMOX [sEUM.

TO be bap- I heard of late that there be some wicked persons, de-

ttzed and not

t?>mmamuds spisers of God and liis benefits, which say, " It is no matter
1Si*fw£? whatsoever we do ; we be baptized : we cannot bo damned ;
for all those that be baptized, and be called Christians, shall
be saved." This is a false and wicked opinion ; and I assure
you that such which bear the name of Christians, and be
baptized, but follow not God's commandments, that such fel
lows, I say, be worse than the Turks and heathen : for the
Turks and heathen have made no promise unto Christ to
serve him. These fellows have made promise in baptism
to keep Christ's rule, which thing they do not; and there
fore they be worse than the Turks : for they break their
promise made before God and the whole congregation. And
therefore such Christians be most wicked, perjured persons ;
and not only be perjured, but they go about to make God
A simple a liar, so much as lieth in them. There bo some again,

faith of

praying. which when they bo in trouble they call upon God, but he
cometh not by and by, minding to prove their patience; they,
perceiving he cometh not at the first call, give over by and
by, they will no more call upon him. Do they believe now,
think ye ? Do they sanctify God^s holy name ? God pro-

M.ut. vis. iniscth in his holy word, Omnis qui petit, " Every one that
callcth or that desircth help of me shall have it." Item,

j'sai. i. Invoca me in die tribulations, et exaudiam te, et ylori-
ficabis me ; " Call upon me in the day of trouble, and I will
hear thce, and thou shalt praise me." Likewise St Paul

icor. x. saith, Fidelis est Deus, qui non patietur vos tentari supra
id quod potestis ; " God is faithful, which will not suffer you
to be tempted above it that ye be able." Now, when we
give over prayer being in trouble, do we sanctify the name

TO give over of God ? No, no ; we slander and blaspheme his holy name :

[rouble is to we make him a liar, as much as lieth in us. For he saith.

blaspheme

KiiT10' Eripiam te, "I will deliver thee, I will help thee :" we will
call no more ; for we say, he will not help. So we make
him and his word a liar. Therefore God saith to Moses and

Numb. xx. Aaron, Qiiandoquidem non credidistis mihi, ut sanctifi-
caretis me coram filiis Israel, non introducetis ccetum istum
in terram quam dedi eis ; " Because ye believed me not, to
sanctify me in the sight of the children of Israel, therefore
you shall not bring this congregation into the land which I
have given them." Where it appeareth, what it is to hallow

XVIII.] ON THE LORD'S PRAYER. 347

God's name ; that is, to believe his words, to shew ourselves what it is to
that he is true in his doings and sayings. He saith further,
A terrore eyus ne formidetis, neque animo frangamini, quin
potius Dominum exercituum ipsum sanctificate; " Fear them
not, neither be afraid of them, but sanctify the Lord of
hosts." Here you see what it is to sanctify his name ; that
is, to believe that all things be true that be spoken of him ;
that is, to believe that our enemies be not able to go further
than it pleaseth God. And so did the apostles, when they
suffered for God's sake : they believed that God would do
with them according to his word and promise ; and so they
sanctified God; that is, they declared with their acts and
deeds, that God is a true and faithful God. This did the
martyrs of God ; this did the three young men which would Dan. m.
not worship the idol set up by the king, and therefore were
cast into the burning oven, to which pain they were willing
to go. " We know," said they, " that God is able to help
and defend us. when it pleaseth him." So must we likewise
offer ourselves unto the cross, content to suffer whatsoever he
shall lav upon us. We may call upon him, and desire his we may not

, . , . appoint God

help ; but we may not appoint unto him the manner and the manner,

r * how he shall

way1, how he shall help, and by what means. Neither may ^nus' nor
we appoint him any time, but only sanctify his name ; that is,
to call upon him for deliverance, not doubting but when it is
to his honour and our profit to be delivered, that he will help.
But if he help not, but let us suffer death, happy are we ; TO suffer
for then we be delivered from all trouble. And so these be delivered
three young men sanctified the name of God ; they believed
that God was a helper : and so, according to their belief he
helped them, marvellously shewing his power, and defending
them from the power of the fire.

In such wise did Achior, that good man, when Holo- Acwor did

. ' sanctify God's

phernes, that sturdy captain, made great brags what hename-
would do, and how he would handle the Jews. This Achior,,
knowing God, and believing him to be ruler over heaven and
earth, stepped forward, and said to Holophernes : " If this Judith v.
people have done wickedness in the sight of their God, then
let us go up against them ; but if this people have not dis
pleased their God, we shall not be able to withstand them ;
for God shall defend them." Here this Achior shewed him-
[T wise and way, 1562.]

348 THE SECOND SERMON [

SE11M.

1'sal. xxv.

cxviii.

2 Mac. viii.

God

Judith xiii.

nan. iv. self to believe that which was spoken of God in scripture ;
namely, that God would be a deliverer and defender of those
which believe in him. But for all that he suffereth : being
before a great and mighty captain, he was now handled like
a wild beast. But what then ? Happy are those that suffer
for God's sake. The prophet saith, Commenda Domino
viam tuam, et ipsefaciet; " Commit thy way unto the Lord,
and he shall bring it to pass :" that is to say, When thou art
in trouble, call upon the Lord, believe in him ; and if it be
good for thee, he will deliver thee. So to sanctify God's
name is to believe in him.

juuiiiidid Lady Judith, that good, godly, and holy woman, sancti-

jod'sname. fied the name of the Lord. For she and her people being
in great distress and misery, she put her hope in God. She
fasted and prayed devoutly, and afterward, being moved or
monished by a secret admonition, was not afraid to put herself
in great danger ; insomuch that she took in hand, being a
woman, to kill the great captain of whom all men were afraid,

Judith viii. HolophcTncs. I say, she was not afraid of him. I trow,

The ehli'is ^ '

she rebuked the priest, which would appoint God a time ; as
who say, " He shall be no more my God, except he come by
that time :" which was very wickedly done of them. For we
ought to be at his pleasure : whensoever and whatsoever he
will do with us, we ought to be content withal. If we were
earnest and zealous as we should be, 0 how hot we should be
in promoting God's honour and sanctifying his name ! We
would nor could not suffer that any body should go about to
dishonest the holy name of God. But we be very cold, we
care not for his honour. We ought to be patient in our own
quarrels ; when any body doth us wrong, we ought to bear
in r,,>,rs and forbear it : but in God's behalf we ought to be hot and
ouJliufcTbe earnest to defend his honour, as much as lieth in us to do.
But it is clean contrary with us : for in our own quarrel we
be as hot as coals ; but in God's cause, for his honour, we
care not, we regard it as nothing, whereas it ought most above
all to be regarded : for God he is just, righteous, faithful, and
TO be kind; and therefore we ought to take his part. But nothing
Godtsfltx)to maketh more for the sanctifying of God's holy name, than to
name. y be thankful for such gifts as we receive at his hands.

And this hallowing standcth in all things that may make
for the furtherance of God's honour. To hear God's word,

•lid wickedly
in appointing
Gotl a time.

XVIII.] ON THE LORD^S PRAYER. 349

and highly to esteem the same, that is a hallowing of God's
name. How hallow now they 1 the name of God, which refuse
to hear the word of God, or for lack of preachers cannot hear
it ? And how can they believe, when they hear it not ?
Therefore they that do somewhat for the furtherance of TO maintain

i /»-,•• i> i i 111 i good learning

learning, for maintaining of schools and scholars, they g*J.J2SJ
sanctify God's holy name. As for those preachers which
have been in my time, they go away. How shall now this
office of preaching, the office of salvation, how shall it be
maintained, except there be made some provision for the
same ? Here I could say much against those which let that
office, which withdraw the goods wherewith schools should be
maintained, and take it to themselves; but my audience is
not thereafter. This office of preaching is the office of salva
tion; for St Paul saith, Visum est Deo per stultitiam prcedi- icor. i.
cationis salvos facere credentes : " It hath pleased God to salvation. °
save the believers by the foolishness of preaching." How
can men2 then believe, but by and through the office of preach
ing ? Preachers are Christ's vicars : legatione funguntur pro
Deo. " They are Christ's ambassadors." St Paul saith,
Evangelium est potentia Dei ad salutem omni credenti ;
" The gospel is the power of God unto salvation for every
believer." It is the mighty instrument of God.

When we say, " Hallowed be thy name ;" wo desire God
that he, through his goodness, will remove and put away all
things that may let and stop the honour of his name. But I
fear me there be many which would not that it should be so.
We desire here that God will remove all infidelity. We
require that all witchcrafts be removed ; that art, magic, and
sorcery, be pulled out, necromancy taken away ; and so
nothing left but his holy word, wherewith we may daily
praise the name of God. For I fear me there be a great
many in England which use such sorceries, to the dishonour |gj£e of
of God and their own damnation. We require here further,
that all heresy, all popery may be abolished and extinguished.
Further we require here, that all wicked living may be
amended and reformed. Next, we require that all magistrates
may do their duties. Finally, we require that every man
in his vocation may do the work whereunto God hath called

him. There be many vocations. The magistrates' vocation The magis
trates' office.

[i those, 1562.] [2 they, 1562.]

350 THE SECOND SERMON [sERM.

is to see that the commonwealth be well ordered ; to see that
the schools be maintained ; to see that universities bo well
furnished ; to see that justice be executed ; that the wicked
be punished, and the good rewarded ; finally1, to keep every

For church- one in good order. This is their duty. Further, we pray
that the priests, the spirituality, or the churchmen, as they
call them, do their duties : to preach God's word, to live
godly, and to give a good ensample by their conversation ;
else they do against the honour of God, and their own ho-

For servants, ncsty. Likewise, we pray that servants may do their duties :
for to be a servant is an honest estate, and much commended
in scripture ; and scripture speaketh much to the comfort of

servants that them. And truly, those that live in the fear of God, consi-

serve not *

iSvi e>ytr dering that they serve not only their carnal masters, but God
in good case, himself they be in a good case: but they may not be eye-
servants. St Paul noteth this fault, and saith, that they shall
not be murmurers, nor froward answerers. St Paul would
have them to live so, that they may ornate and sanctify the
name of God. For that servant that doth the thing where-
unto he is called, he doth adorn his estate. That servant is
a good gospeller, that will not be an eye-servant. There be
some servants, which do their duties as long as their master
is in sight ; but as soon as their master is gone, they play
the lubbers. Unto such fellows I say, "Beware." For
though your bodily master see you not, yet your great
Master, God, seeth you, and will punish you. Quod ayis,
coi. iii. toto pectore agito; "What thou doest, do it from the bottom
The devils of thy heart," with a good will. Go not away with the

r.iternoster. * J

devil's Paternoster, as some do. Do all things with a good
servants are mind. For I tell you, you be not forgotten in scripture ;

not forgotten » i .

JII,ihe serip" you arc much commended in the same. St Paul speaketh

coios.iii. vcry honourably of you, saying, Domino Christo servitis ;

" You serve the Lord Christ." It bccometh not you to put

a difference what business you bo commanded to do. For

This is to be whatsoever it be, do it with a good will, and it is God's

understood

Si/anT scryicc- Therefore you ought to do it, in respect that God

go<iiy. would have you to do so : for I am no more assured in my

preaching that I serve God, than the servant is in doing such

business as he is commanded to do ; scouring the candlesticks,

or whatsoever it be. Therefore, for God's sake, consider the

[l in snmma, 15 02.]

XVIII.] ON THE LORD^S PRAYER. 351

matter. Some of you think, if Christ were here, you would
go with him and serve him. I tell you, when you follow
your service, and do such things as your master and mistress
shall command you, you serve him as well as if he were here
bodily. He is not here bodily now, but his word is here.
Domino Christo servitis, saith St Paul: "You serve the Lord
Christ." Therefore I desire you in God's behalf to walk
uprightly and godly. Consider what God saith unto you :
Maledictus qui facit opus Domini neglig enter ; " Cursed Jer. xivm.
be he that doth the work of the Lord negligently." This
scripture pertaineth to you as well as to me. For when
you do your business negligently, you be cursed before the
face of God. Therefore consider the goodness of God, it is a great
that he would have you as well saved as your masters, ^ood seV

vint

Surely, methinketh it is a great benefit of God, to be a
servant. For those that keep houses must make account
afore God for their family ; they must watch and see that
all things be well. But if a servant can discern2 what
standeth with God's commandment, and what is against it,
it is enough for him. But he must know that he ought
not to obey his master or mistress when they would command
him to do3 against God ; in such a case he may refuse and
withstand them. For it is written, " We must more obey Acts v.
unto God, than man :" we should not do against God, to may w'itn-

- . . stand his

please our masters. Again, masters and mistresses arc bound master in

,° _ deny ing to do

to consider their duties : to pay unto their servants their wickedly, but

A v not in

wages, and meat and drink convenient. For it is a great sin suffSaithis
to defraud the labourer of his wages ; for it is written, " The hand-
cry of the labourers shall come before the Lord." It is a
great fault afore God to defraud them. But there be some
servants which be so wicked, that they will complain without
a cause, when they cannot have that that they would have,
nor bear all the rule themselves. But I say, it is a great
thing for a master to defraud his servant. And, again, the A thing to
servant which hath his whole wages, and doth but half his both "f e

, . -, i , r* 11 -r • masters and

work, or is a sluggard, that same fellow, I say, is a thief servants,
afore God. For like as the master ought to pay the whole
wages, so likewise the servant ought to do his whole work.
Here I might have occasion to shew how man and wife

[2 But a servant when he can, 1562.]
[3 go, 1584.]

352 THE SECOND SERMON* [sERM.

ought to live together ; how they ought to be faithful, loving,
and friendly one to the other ; how tho man ought not to
despise the wife, considering that she is partaker with him of
everlasting life. Therefore the man ought cohabitare, " to
dwell with her;" which is a great thing. Again, see how
the woman ought to behave herself towards her husband ;
how faithful she ought to be. Now when they both yield
their duties the one to the other, then they sanctify the name
WHOSO doth of God; but when they do contrary to their calling, then they
railing, sane- slander the holy name of God. Therefore let every man and

tifieththe . J . J

name of God. W0man walk m their vocations.

sanctify win We must have a good and earnest mind and will to sanc-

lust'hav^ an tify the name of God: for that person that praycth, and

thereto.desire desireth of God that his name may be hallowed, and yet hath

no will nor pleasure to do it indeed, this is not the right

sanctifying of the name of God. St Peter teacheth us how

we shall sanctify God's name, saying, Conversatianem inter

f/entes habentes bonam; " Have a good and holy conversation,

live uprightly in your calling ; so that your light may so

shine before men, that they may see your good works, and

so glorify God."

A short re- I will trouble you no longer. It is better a little well

is said before, perceived and borne away, than a great deal heard and left
behind. Consider wherefore our Saviour commandeth us to
call God "Our Father;" then afterward weigh this, "which
art in heaven." Then come to the petition, " Hallowed be
thy name;" weigh and consider this. For now is the time
wherein the name of God should be hallowed: for it is a
pitiful thing to see what rule and dominion the devil bcareth,
how shameless men be ; how the name of God is brought in
derision. Therefore let us say from the bottom of our heart,
sanctificctur, "hallowed :" that is to say, "Lord God, through
thy goodness remove all wickedness ; give us grace to live
uprightly!" And so consider every word; for it is better
one word spoken with good affection, than an hundred without
it. Yet I do not say this to let you from saying the whole
Paternoster ; but I say, one word well said is better than a
great many else. Read throughout all the scripture, and ye
Faithful men shall find that all faithful men have made but short prayers :
i™yershor Abraham, Isaac, Jacob, David, Hezekiah. Our Saviour him
self in the garden saith, Pater, si possibile est, transeat a me

ON THE LORD'S PRAYER. 353

calix iste ; " Father, if it be possible, let this cup pass from Matt. XXVi.
me." This was but a short prayer. Again he saith1, Pater,
ignosce illis, quia nesciunt quid faciunt : " Father, forgive
them, because they know not what they do." The publican
praying in the temple made but a short prayer, saying,
Propitius esto mihi peccatori; " Lord, be merciful unto me a Luke xviii.
sinner." So the thief hanging upon the cross saith, Domine,
memento mei cum veneris in regnum tuum; "Lord, remember Lukexxm.
me when thou comest in thy kingdom." Here was not much
babbling. But I speak not this to dissuade you from long
prayer, when the spirit and the affections do serve ; for our
Saviour himself spent a whole night in prayer.

Sanctificetur, "Hallowed be thy name:" that is to say, A short and
"Lord, remove away thy dishonour; remove away sin; move jSicn of
them that be in authority to do their duties ; move the man *
and wife to live rightly; move servants to do well." And so
it should be a great grief unto us, when we should see any
body dishonour the name of God, insomuch that we should
cry out, "Our Father, hallowed be thy name." This one A necessary
thing bear away with you above all others: consider that !K Ft may
when we will come to God and talk with him, we must be Sw?6 kept
penitent sinners, we must abhor sins, purpose to leave them,
and to live uprightly ; which grant us God the Father, Son,
and Holy Ghost ! Amen.

I1 So likewise St Stephen saith, in most of the old editions. That
of 1634 reads as in the text.]

emem-

brance.

2S

[LATIMER.]

354

THE THIRD SERMON

[sERM.

THE THIRD SERMON UPON THE LORD'S PRAYER.

whaatt°f

[MATTHEW VI. 10.]

Advcniat regnum tuum.

Thy kingdom come.

The second THIS is the second petition of the Lord's prayer. I trust

EJiXfif you have not forgotten the1 two lessons before rehearsed unto
you. First, the beginning of the Lord's prayer, what a trea-
A short re- sure of doctrine is contained in every word : " Our," what it
significth : " Father," what it meaneth : and then, this addi
tion, "which art in heaven:" how many things is to be
noted by every one of those words. And I trust also, you
have remembered the contents of the first petition, Sanctifi-
cetur twmen tuum, " Hallowed be thy name." Here I told
you wherein standcth the holiness of his name, and what it
meaneth; namely, we require that his name may be sanctified
in us, that is to say, we require that all our conversations
may be to the honour of God, which followeth when we en
deavour ourselves to do his pleasure; when we hear his word
with great diligence and earnest reverence, and so walk in
the works of our vocation, every man whereunto God hath
appointed him. And because the word of God is the instru
ment and fountain of all good things, we pray to God for the
continuance of his word; that he will send godly and well
learned men amongst us, which may be able to declare us his
will and pleasure ; so that we may glorify him in the hour*
of our visitation, when God shall visit us, and reward every
we must not one according unto his desert. One thing we must weU con-
SeabTeto sider and not forget it, namely, that our Saviour teacheth us
ESS?* to pray and desire of God that his name may be hallowed.
l,cc?.rdlll?,to ^yyhere }ie painteth us in our own colour, and would have us
to confess our own imperfections ; that we be not able to do
any thing according to God's will, except we receive it first
at his hands. Therefore he teacheth us to pray, that God

[i your, 1562.]

[2 The old editions read honour.]

XIX.] ON THE LORD'S PRAYER. 355

will make us able to do all things according to his will and
pleasure.

Adveniat regnum tuum. This is our request, " Thy
kingdom come. Thou Father, we beseech thee, let thy king
dom come to us." Here we pray that the kingdom of God
come not to one only, but to us all. So that when I say this wepraynot
prayer, I require God that he will let his kingdom come aion°eurselves
to you as well as to me. Again, when you pray, you pray
as well for me as for your own selves. " Let thy kingdom
come." You must understand that, to speak properly, these
words are not to be understood of God's inferior kingdom,
of his earthly kingdom, as though it did hang upon our peti- what king-
tions, so that he could not be Lord and ruler over the earth wepr
except we pray for him. No : we pray not for his inferior
kingdom to come, for it is come already : he ruleth and
governeth all things. He is called in scripture Rex regum, i Tim. vi.
" The King above all kings," Dominus dominantium, " the
Lord above all lords." Therefore he ruleth and governeth
all things according to his will and pleasure, as scripture saith,
Voluntati ejus quis resistet, "Who will withstand his will?" iiom. ix.
So our Saviour reporteth, saying, Pater meus operatur
usque modo, " My Father worketh hitherto, and I work John v.
also :" What worketh he ? He worketh the works of go
vernance. For at the first beginning he did create all things :
but he left them not so : he assisteth them, he ruleth them,
according to his will. Therefore our Saviour doth not teach
us to pray for his worldly kingdom to come ; for he ruleth
already as Lord and King ; yea, and all the kings and rulers
rule by him, by his permission, as scripture witnesscth :
Per me reges regnant, "Through me," that is, "by my per- Prov.vin.
mission, kings reign." I would wish of God that all kings and
potentates in the world would consider this well, and so
endeavour themselves to use their power to the honour and
glory of God, and not to presume in their strength. For A good ad-
this is a good monition for them, when God saith, Per me
reges regnant, " Through me kings do reign :" yea, they be
so under God's rule, that they can think nothing nor do any
thing without God's permission. For it is written, Cor regis
in manu Domini, et quo vult vertit illud ; " The heart of the ?r
king is in the hand of the Lord, and he turneth the same
whithersoever it pleaseth him." This is good to be con-

23 — 2

and rulers

356 THE THIRD SERMON

SRRM.

A Rood icsson sidercd; and specially subjects should mark this text well.

When the rulers be hard, and oppress the people, think ever,
The hearts of (7or ref/is in manu Domini, "The king's heart is in the

governance of God." Yea, when thou art led to prison,

O ••1lJI]*l_TJ

consider that the governor's heart is in the hand ot the Lord.
Therefore yield obedience : make thy moan unto God, and he
will help, and can help. Surely I think there be no place in
scripture more pleasant than this, " The heart of the king
is in the hand of God;" for it maketh us sure, that no
man can hurt us without the permission of God, our heavenly
Father. For all those great rulers, that have been from the
beginning of the world till now, have been set up by the
appointment of God; and he pulled them down when it
pleased him. There have been principally four monarchies
Eiratai in the world: the first were the Babylonians, which had great
ld' and many nations underneath them : which was God's ordi
nance and pleasure, for he suffered them so to do. After
those came the Persians, which were great rulers and mighty
kings ; as it appeareth by stories written of learned men at
that time. Then came in the1 Greeks, and took the dominion
from the Persians, and ruled themselves for awhile, till they
were plucked down. At the last came the Romans, with
their empire, which shall be the last : and therefore it is
a token that the end of the world is not far off. But where
fore were those mighty potentates plucked down ? Marry,
for wickedness' sake. The Babylonians, Persians, and Grecians,

The cause
why tlu>
monarchies

down.

and a good part of the Romans were cast down for wicked-
were Puii<Ki ^^, ^^ What were their doings ? They would not execute
justice : the magistrates were wicked, lofty, and high-minded :
the subjects, taking ensample of their magistrates, were wicked
too, and so worthy to be punished together. Therefore the
wisdom of God saith, Vidi sub sole in loco judicii impie-
tatem et in loco justitice iniquitatem : "In the place where
poor men ought to be heard, there have I seen impiety;
I have seen oppression and extortion; this I have seen : yea,
and in the place of justice, there I have seen bearing and
bolstering." So for these causes' sake, these great emperors
were destroyed: so shall we, if we follow their wicked ensam-
ples. Esay, that hearty prophet, confirmeth the same, saying,
Exspectavi ut facerent judicium, et ecce iniquitas ; exspectavi
[i came the, 1562.]

xix.j OiV THE LORD'S PRAYER. So7

ut facerent justitiam, et ecce clamor: "I looked they should
execute justice, defend the good, and punish the ill; but
there was nothing but crying.11 This is a great matter ; The cry of
clamor populi, "the cry of the people." When subjects be a greaTp '
oppressed, so that they cry unto God for deliverance, truly
God will hear them ; he will help and deliver them. But
it is to be pitied that the devil beareth so much rule, and so
much prevaileth both in magistrates and subjects, insomuch
that he beareth almost all the rule. Not that he ought to do The devii is
so ; for God he is the lawful ruler of the world ; unto him we io«i of the

world.

owe obedience : but the devil is an usurper ; he cometh to his
dominion by craft and subtilty, and so maketh himself the
great ruler over the world. Now he, being the great ruler,
would have all the other rulers to go after him, and follow
his ensample, which commonly happeneth so. For you know
there is a common saying, Similis simili qaudet, " Like to Like to like :

* ~ that is, usur-

hke." Therefore he useth all homely tricks to make all rulers gSjSJfjJe
to go after him : yea, he intendeth to inveigle even very kings, iaunusurper
and to make them negligent in their business and office.
Therefore such kings and potentates were pulled down, be
cause they followed the instructions of the devil.

But our Saviour speaketh not of such worldly kingdoms,
when he teacheth us to say, " Thy kingdom come.1' For
these worldly kingdoms bring us not to perfect2 felicity; they
be full of all manner of calamities and miseries, death, per
ditions, and destructions. Therefore the kingdom that he
speaketh of is a spiritual kingdom; a kingdom where God God only
only beareth the rule, and not the devil. This kingdom is j" £«» kins-
spoken of every where in scripture, and was revealed long-
ago ; and daily God hath his preachers, which bring us to
knowledge of this kingdom. Now we pray here, that that
kingdom of God may be increased, for it is God's fellowship ;
they are God's subjects that dwell in that kingdom ; which
kingdom doth consist in righteousness and justice ; and it
delivcrcth from all calamities, and miseries, from death and ^m'sdefe_
all peril. And in this petition we pray that God will send aii'mLery.11
unto us his Spirit, which is the leader unto this kingdom ;
and all those which lack this Spirit shall never come to God,
For St Paul saith, Qui Spiritum Christi non habet, non
est ejus ; " Whosoever hath not the Spirit of Christ, he per- Rom. vui.
[2 worldly, 1562.]

358 THE THIltL) SERMON [SEKM.

Luke xvii. taincth not unto him." Likewise our Saviour saith, Regnum

Dei intra vos est ; " The kingdom of God is within you :"

The kingdom signifying, that those which have the Spirit of God shall be

of God begin- «/ • i • i i • j.v* u

neth here. gurc Of ^hat kingdom : yea, it begmneth here in this world

with them that be faithful.
Preaching is jhc instrument wherewith we be called to this kingdom,

the mstru-

is the office of preaching. God calleth us daily by preachers
kingdom. to comc to tyg kingdom ; to forsake the kingdom of the
devil ; to leave all wickedness. For customable sinners, those
that be not content to leave sin, they pertain not to that
kingdom ; they are under the dominion of the devil ; he ruleth
John viu. them : like as our Saviour saith to the Jews, Vos ex patre
uohniii. diabolo cstis; "The devil is your father." Item, Qui facit
peccatum ex diabolo est ; " He that doth sin is of the devil."
Therefore by this petition we pray, that we may be delivered
from all sin and wickedness, from the devil and his power.
This is a "We desire God, that we may be his subjects ; which is a very

needful

petition. godly and needful prayer.

Further, by this petition we be put in remembrance what
we be, namely, captives of the devil, his prisoners, and bond
men ; and not able to come at liberty through our own power.
Therefore we desire God's help and aid, as Christ hath taught
Christ knew us to call him Father. He knew his affections; therefore he
MghTeii commandeth us to call him Father, and to desire his help to
with- be delivered out of the kingdom of the devil. Happy are

those which are in this kingdom, for they shall lack nothing !
And this kingdom cometh to us by preaching, by hearing of
Exhibitors to GoJ'g word Therefore those that find scholars to school,

scholars. .

they are helpers and furthcrers toward this kingdom ; and
truly it is needful that there be made some provision for
them. For except schools and universities be maintained,
we shall have no preachers: when we have no preachers1,
when we have none which shew unto us God's word, how
shall we comc to that blessed kingdom which we desire?
What availeth it when you have gotten many hundred pounds
for your children, and lack God's word ? Therefore I say,
this office .niust needs be maintained: for it is a necessary
office, which furthereth to this kingdom ; of which our Sa
viour speaketh in the gospel to the Jews, saying, Instat
Lukex. regnum ccelorum ; "The kingdom of God is comc near."
[! when we have no preachers, not in 1584, 1607.]

XIX

.] ON THE LORD^S PRAYER. 359

Likewise he saith to one, Sequere me, et annuncia verbum Luke ix.
Dei ; " Follow me, and preach the kingdom of God." So
ought all preachers to do : they ought to allure every man
to come to this kingdom, that this kingdom may be re
plenished. For the more that be converted, the more is the
kingdom of God. Again, those that be wicked livers, they
help to multiply the kingdom of the devil. To this heavenly
kingdom our Saviour exhorteth us, saying, Qucerite primum
regnum Dei et justitiam ejus, et cetera omnia adjicientur
vobis ; " Seek first the kingdom of God, and his righteousness,
and all other things shall come upon you unlocked for."
Jacta super Domimim cur am tuam ; " Cast all thy care Psai. iv.

" Two commo-

upon God," as David saith. Then our principal study w

be to hear God's word, and when we have heard it, we shall

believe it and follow it, every man in his vocation. Then

servants shall yield their obedience to their masters, as God

requireth of them. Then the parents shall bring up their

children in the fear of God. Then the children shall be

obedient to their parents. Then subjects shall be obedient

to their king and prince, and all his officers under him. So

go throughout all estates, every one shall live uprightly in

his calling. Then God will bless us, so that we shall lack noa

necessaries in this world; and then, at the end, we shall come

to that perfect felicity and joy, that God hath laid up and

prepared for them that study here to live according to his

will and commandment3. But we must labour and travail;

as long as we be in this world we must be occupied. For

St Paul saith, Si quis non vult operari, nee manducet ;

" Whosoever will not labour, let him not eat." Likewise 2 xhess. m.

David saith, Labores manuum tuarum comedes, et bene tibi

erit ; " Thou shalt eat the labours of thy hand, and it shall Psal- cxxvili

go well with thee." For he that will labour, and is content JJJ^^J,

to travail for his living, God will prosper him; he shall not tn0oteawt°rthy

lack. Let every man therefore labour in his calling; for

so did our Saviour himself, which came into this world to

teach us the way to heaven, and to suffer death for us. Now

how diligent he hath been in his office, it appeareth every

where. For the evangelist saith, Loquebatur illis de regno

Dei; "He talketh with them of the kingdom of God." Mark

[2 not lack, 1562, 1571.]

[3 testament, most of the old editions after 1562.]

360

THE THIRD SERMON

[ SERAI.

Prov. xxi.

None c-un
prevail
against God.

The devil's
triuiupli is
turned to
destruction.

of theRht ^erc' ^C tauS^lt tncm °f tne kingdom of God, he taught them
notnmg of the kingdom of this world. For he saith, stand
ing before Pilate, Regnum meum non est de hoc mundo ;
" My kingdom is not of this world." He reigneth by faith,
through his Holy Ghost, in all those which pertain unto him.
He is not an earthly king, as the Jews hope to have their
Messias. Therefore when I feel such motions within me,

t^ien *s ** t*me to ca^ uP°n ^0(*; f°r such m°ti°ns come of the
devil : therefore I must run to God, saying, " Thy kingdom
come, most loving Father; help thou; fight thou for me
against my enemies ; suffer me not to be taken prisoner ;
let not my enemies have the victory over me." So we must
call upon God without intermission1. For you may be sure
we shall never be without battle and travail ; and we are not
able to withstand our adversary by our own power : there
fore it is most needful for us to call and cry unto him for
help. When we do so, then we shall have grace to with
stand the devil ; for he cannot, neither is he able to strive
with God, for all lu's craft. For the scripture saith, Non est
cons ilium contra Dominum ; "No wisdom, no craft can pre
vail against the Lord." He will help and deliver us when
he seeth his time : for commonly the nature of God is to
help when all man's help is past. When the devil thinketh
himself cock-sure, then God cometh and subverteth his wicked
intents ; as it appeared in our Saviour himself : for when the
devil had brought the Jews to such a madness that they went
mid crucified him, when this was done, the devil triumphed
and made merry ; he thought himself sure enough of him.
But what was the end of it? His triumphing was turned to2
his own destruction. For Christ hanging upon the cross did
by his death destroy the power of the devil. So we see how
God suffereth the devil for awhile, and then when he seeth
his time, he cometh with his gracious helping hand. But,
as I told you before, the devil hath many inventions, many
impediments and lets, wherewith he trappeth us. For we
see there be a great many gospellers, which begun very well
and godly, but now the most part of them become ambitious
and covetous persons ; all the world is full of such fellows.
But what then ? God will preserve his kingdom ; he will

t1 intercession, most of the editions after 1562.]
[-' into, 1584.]

A note for
gospellers.

XIX.] ON THE LORD'S PRAYER. 361

wrestle with the devil's kingdom, and so shall prevail and

pull it down to the bottom. Therefore all those which be

in the kingdom of God must wrestle, strive, and fight with

the devil : not as the carnal gospellers do, which commonly camai gOS-

begin well at the first, but now having rest and tranquillity,

and all things going with them, they leave the gospel, and

set their minds upon this naughty world. Therefore it is

good and needful for us to have afflictions and exercises ; for,

as St Augustine saith3, Sanguis Christianorum est veluti

semen fructuum evangelicorum ; "The blood of Christians is, The

as it were, the seed of the fruit of the gospel4." For when as the seed of

~ the fruits of

one is hanged here, and another yonder, then God goeth a the gosi)d-
sowing of his seed. For like as the corn that is cast into the
ground riseth up again, and is multiplied ; even so the blood
of one of those which suifer for God's word's5 sake stirreth
up a great many. And happy is he to whom it is given to
suffer for God's holy word's sake! For it is the greatest TO die for
promotion that a man can have in this world, to die for God's greatest8

1 11-11 • promotion.

sake, or to be despised and contemned for his sake : for they
shall be well rewarded for their pains and labours. Merces
vestra multa est in codis : " Your reward," saith our Saviour, Matt. v.
" shall be great in heaven."

Further, when we pray, Adveniat regnum tuum, " Thy
kingdom come," we desire of God that there may come more
and more to the knowledge of God's word. And secondarily,
we desire of God to bring those which be come already to He that en
the perfect knowledge of his word, and so to keep them in it be^ved.8
still to the very end : for not he that beginneth, but he that
endureth shall be saved. This kingdom of God is double, The kingdom
regnum gratice, et regnum glorice, " The kingdom of grace, doibTe.18
and the kingdom of glory, honour, joy, and felicity." As
long as we be in this world, we be in the kingdom of grace ;
when we are gone, then we shall come to the kingdom of
glory. For as long as we be here, God sheweth himself
unto us by grace ; he ascertaineth us through his Spirit of

[3 This sentiment frequently occurs in the writings of St Augustine :
e. g. Oper. Tom. iv. col. 244 : Tom. v. col. 83. Edit. Bened. Antverp.
1700.]

[4 " The blood of Christians is, as it were, the seed of the fruit of
the gospel," not in 1562.]

[5 God's holy word's, 1584.]

362

THE THIRD SERMON [sERM

his favour, and so he rcigneth within us by grace. But when

we be once gone, then we shall see him face to face; which

we cannot as long as we be here. For he exhibiteth himself

unto us, not so plainly as he doth unto his angels, which

be with him in the kingdom of glory. Therefore when we

say " Thy kingdom come," we desire of God that he will

The meaning help us to this perfect kingdom, that he will deliver us out of

lion'inS" this troublous world, and give us everlasting rest.

I fear there be a great number in England, which if they
knew what they meant in speaking these words, " Thy king
dom come," they would never say them. For they are so
given to the world, and so set their mind upon it, that they
could be content that there should never be any end of it.
worldly Such worldlings, when they say these words, « Thy kingdom
ESS!? comCj» they pray against themselves : for they desire God to
-y^Cy take them out of this world speedily, and yet they have all
their delight in it. Therefore such worldlings when they say,
" Thy kingdom come," cither they mock God ; or else they
understand not the meaning of these words. But we ought
not to trifle with God : we should not mock him : he will not
be despised. Quicquid petimus, ardenter petamus, tanquam
dipientes habere* ; " Let us pray heartily unto him, desirous
to have the thing wherefore we pray." But the customable
impenitent sinner cannot say from the bottom of his heart
this prayer ; for he would have no end of this worldly life ;
he would have his heaven here. Such fellows are not meet
to say "Thy kingdom come;" for when they do, they pray
we cannot against themselves. Therefore none can say this petition,
ISSuln, but such as be aweary of this world. Such faithful folk
±rvc irthu would iiavc him to come speedily, and make an end of their
miseries. It is with the Christians like as it is in a realm
where there is a confusion, and no good order : those which
are good would fain have a parliament; for then they think
it shall be better with them, they trust all things shall be
well amended. Sometimes the councils be good, but the
constitutions like not the wicked, and so they begin to cry
out as fast as they did before. Sometimes the council;
naught, then the good people cry out ; and so they be never
The pan,- at rest. But there is one parliament that will remedy all the
3S*2& matters: be they never so weighty or heavy, it will despatch
day°fjudg-. [i Musculus.]

,Ve must be
desirous to
have that we
pray for.

ment shall
reform and
>ut in order
11 things.

xix.] ON THE LORD'S PRAYER. 363

them clean. And this parliament will be sufficient for all
realms of the whole world : which is the last day. Where £
our Saviour himself will bear the rule, there shall be nothing
done amiss, I warrant you ; but every one as he hath de
served, so he shall have : the wicked shall have hell, the good
shall possess heaven. JSTow this is the thing that we pray for
when we say, " Thy kingdom come :" and truly the faithful The faithful
penitent sinners do desire that parliament, even from the SnnenmSu
bottom of their hearts. For they know that therein reform- from the bot

* torn of their

ations of all things shall be had : they know that it shall hearts.
be well with them in that day ; and therefore they say from
the bottom of their hearts, "Thy kingdom come." They
know that there shall be a great difference between that
parliament that Christ shall keep, and the parliaments of this
world. For in this world this is the common rule, Quo scele-
ratior eo fortunatior ; " The more wicked, the better luck." The more
Which is a wonderful thing to consider how it cometh to pass, more lucky,
that for the most part wicked bodies have the best luck.
They are in wealth and health ; insomuch that a man may
much marvel at it, as Esdras, David, and others do : specially
considering that God curseth them in his laws, and threaten- God curseth
eth them that they shall have none of his benefits : Si non ami yet they

» . have the

audieris vocem Domini, maledictus in agro ; " If thou wilt Jjjess j^^f

not hear the voice of the Lord thy God, thou shalt be cursed world-

in the field, &c." These be the words of God, which he

speaketh against the wicked ; and it must needs be so, but

yet we see by experience daily the contrary. Wherefore

doth God suffer the wicked to subvert his order ? The order

is, that those which do well shall receive good things at

God's hand ; they shall be blessed, and all things shall go

well with them. Now, how chanceth it that we see daily the

wicked to be blessed of God, to have and possess his benefits,

and the good to be cursed, which is a wonderful thing ?

God the Almighty, which is most true, yea, the Truth itself,

doth it not without a cause. One cause is, that it is his plea- One causc

sure to shew his benefits as well unto the wicked as to the Svlth the

good. For he letteth them have their pastime here, as it is thSTofidfo

3 ... 0 7 .... . . . the wicked.

written, Solem suum oriri sinit super justos et injustos;
" He letteth his sun shine as well over the wicked as over Matt. v.
the good." And I tell you, this is for the exercise of those Another
which serve God with godly living : they are promised, that

364 THE THIRD SERMON [.SERM.

it shall go well with them, and yet have they all the ill.
This maketh them to think that there is another world,
wherein they shall be rewarded ; and so giveth them occasion
to hawk and hunt for the other world : whereas otherwise
they would forget God, if they should have all things accord
ing to their hearts' desire, as the wicked have ; which in very
deed do forget God, their mind being so occupied with other
business, that they can have no leisure to inquire for God
. Or his kingdom. Again, he suffereth them to turn his order,
to the intent that they may be brought to repentance, when
they see his great goodness shewed unto them ; in that, .
notwithstanding all their wickedness, he suffereth them to en
joy the good things of the world. And so by his benefits he
would give them occasion to leave sin and wickedness : as St
Paul saith, Dei bonita* te ad poenitentiam adducit ; " The
goodness of God allureth us to amendment of our life." But
when they will not amend, then Cumulant sibi ipsis iram in
die irce, " They heap up to themselves the wrath of God
in the day of wrath."

Now you have heard the causes, wherefore God suffereth
the wicked to enjoy his gifts. But I would will and desire
you most heartily, for God's sake, to consider that the judg-
mcnt of God at the latter day shall be right, according unto
justice: it will then appear who hath been good or bad.
And this is the only comfort of all Christian people, that they
know that they shall be delivered from all their troubles and
vexations. Let us therefore have a desire that this day may
The comfort come quickly. Let us hasten God forward. Let us cry unto
iStians. him day and night, Adveniat regnum tuum; " Most merciful
Father, thy kingdom come." St Paul saith, Non veniet Do-
minus nisi veniat defectio; " The Lord will not come till the
swerving from faith cometh:" which thing is already done
Antichrist is and past. Antichrist is known throughout all the world.
Somali Wherefore the day is not iar off. Let us beware, for it will
one day fall upon "our heads. St Peter saith, Finis omnium
appropinquat ; " The end of all things draweth very near1."
If St Peter said so in2 his time, how much more shall we say
so ! For it is a long time since St Peter spake these words.
The world was ordained to endure, as all learned men affirm

[i draweth near, 1584, 1607.]
p at. 1562.]

XIX.] ON THE LORD\S PRAYER. 365

and prove it with scripture, six thousand years3. Now of The time of
that number there be passed five thousand [five hundred] and
fifty-two4; so that there is no more left but four hundred and
forty-eight. And furthermore, those days shall be shortened :
it shall not be full six thousand years. Nam abbreviabuntur
dies propter electos ; " The days shall be shortened for the Todays
elect's sake." Therefore all those excellent learned men, °
which without doubt God hath sent into this world in these
latter days to give the world warning, all those men do gather
out of scripture that the last day cannot be far off. And this
is most certain and sure, that whensoever he cometh, he
cometh not too timely ; for all things which ought to come
before are passed now : so that if he come this night or to
morrow, he cometh not too early. Therefore, good people,
let us make ready towards his coming. And though he cometh
not at this time, yet let us make ready ; for we are not sure
when we shall be called to make account before the Lord.
All good and godly people since the world began endeavoured
themselves to make ready towards this day. But, 0 Lord,
how wretched and miserable, yea, and how careless we be !
Therefore it will5 be like as he saith : Cum dixerint, Pax et
tranquillitas, " When they say, all thing is well and quiet,"
tune repentinus super veniet illis interitus, " then they shall
be suddenly taken, and perish;" like as dives epulo, that rich
glutton, did. He ate and drank, he builded a new barn, (for
the old was too little for him,) then he said to himself, " Now
my soul, now be merry and take thy pleasure ; for thou hast
riches enough for many years." But what said God ? What
said he? Stulte, hac node, " Thou fool, this night they will

fetch thy soul from thee : whose shall those riches be then vision for

make pro
vision for
pleasure in

which thou hast heaped up?" And so shall all those bethislife-
taken and trapped like this epulo, which will not make ready,
which refuse the warnings of God; they shall be taken so

[3 This opinion was common in the church from a very early
period, having been most probably derived from the rabbinical theo
logy. (Barnabas, Epist. c. 15 ; Irenseus, v. 28, c. 31.) The expec
tations prevalent on this subject in the time of bishop Latimer may be
seen in Osiander, " The conjecture of the end of the World," &c,
translated by George Joye, 1548.]

[4 The old editions read only, " five thousand fifty-two/']

[5 shall, 1584, 1607.]

366 THE THIRD SERMON [sERM.

suddenly to their everlasting wo. For scripture giveth warn
ing unto every one, saying, Sicut in diebus Noah, $c. " Like
as m the &*$* °^ Noah, they will eat and drink, and marry,

Noah? °f &c-" To eat, and to drink, and marry, is godly and lawful ;
but to do it otherwise than God hath commanded, it is wicked

neeateth and damnable. To eat without thanksgiving, or to eat other

other men's

mcn's * ncsn> or to play the glutton more than sumceth nature,
wicked. Item, to marry upon other respects than God

delicious hath appointed and expressed in his most holy laws, is wicked

and damnable: else, Honorabile conjugium inter omnes, "Mar

riage is honourable amongst all men;" but to marry for wan

tonness' sake, that is wicked. Viderunt filii Dei filias ho-

The children minum ; " The sons of God saw the daughters of men." This

the good did Xoah rebuke in his time, but thcv laughed at it. He

men, and the / . * °

merfSS tlfc Prepared the ark, and went into it : at the length the flood
wicked. feji Up0n \\lG\r heads. Sicut in diebus Loth, "As in the days
of Lot :" what did they ? Ingressua es advena, " Thou art
come hither a stranger." Regarding nothing God's word,
which was shewed unto them through that good man Lot,
thcv were wicked, whoremongers, drunkards, covetous persons.
But what folio weth ; what folio weth, I say ? Consider the
end : " The fire from heaven fell upon them suddenly and
we .m- not consumed them all." At nos non sumus in tenebris; "We
be not in darkness." We have the word of God, we know
what is his will ; therefore let us watch, for he will come
like a thief in the night. Happy are we if he shall find us
watching !

The effect of This is the effect of this petition, wherein we desire that

"' God will send down faith from heaven ; that he will continue

in me my faith, and every man's, so that we may be ready

A note to go with him when his kingdom shall come. Now as many

inayrkm,wc as pertain to this kingdom of God, shall have one property

JjlfiStohito amongst other things, — they shall have an earnest mind and

kingdom, stcdfast purpose to leave sin, according to St Paul's saying,

Ne regnet igitur peccatum in vestro mortali corpore; " Let

not sin therefore reign in your mortal bodies." God's king

dom shall reign in us, and not the devil's. Therefore when

the devil temptcth thee, withstand him; give not over; let

him not get the victory. As for an ensample : when thou

seest a fair woman, an ill desire riseth up in thy heart towards

f1 Old editions, either man's.]

XIX. 1 ON THE LORD^S PRAYER. 367

her : this lust is of the devil. Call therefore for help ; let
him not occupy thy heart. Then surely God will help,
for he hath promised, Nulla condemnatio Us qui sunt in
Christo ; " There is no condemnation to such as are in Christ
Jesu ;" when we do not allow sin, nor agree unto it. There
fore dispose yourselves so to live according unto his will,
which can and will preserve us from the devil, and bring us
into his kingdom. Which grant us God the Father, God the
Son, and God the Holy Ghost ! Amen.

368 THE FOURTH SERMON [.SERM.

THE FOURTH SERMON UPON THE LORD'S PRAYER.

noster.

perfect
school
master.
Chr
eth us
things in this
petition.

[MATTHEW VI. 10.]
Fiat voluntas tua,
Thy will bo done.

The third AFTER this form our Saviour, a perfect schoolmaster,

8?pS«? taught Christian people to pray, " Our Father, which art in
heaven ; thy will be done." And here he teacheth us two
school- things, as he did afore in the other petitions. First, he
f " teacheth us to understand what we be of ourselves ; namely,
nothing at all, not able to do any thing pleasant to God : and
so he plucketh us down, cutteth off our combs, bringeth us
low; which else would be proud, as though we could do
somewhat that we cannot do indeed : like as those merit-
Merit- mongers do, which esteem themselves after their merits, think
themselves perfect ; insomuch that their works shall not only
help themselves, but also others : therefore they take in hand
to sell them for money. These fellows know not themselves,
and therefore they do contrary unto this petition. Where our
Saviour teacheth us, that we can do nothing of ourselves ;
they, contrary to that petition, will do all things alone, and
with their merits bring to pass all matters. But our Saviour,
contrary to that, teacheth us two things in this petition :
^rst' ^1C PuUcth down our stomachs, and teacheth us to know
ourselves: secondarily, he sheweth us what we shall do;
namcjyj can upon God our heavenly Father, that he1 will
help us, that we may be able to do his will ; for of our own
selves we are not able to do any thing acceptable unto him.
And this is a good doctrine, which admonisheth us to give all
praise unto God, and not to ascribe it to our own selves :
raui gave aii for so did St Paul when he said, Grama possum in eo qui
toC&L comfortat me ; " I am able to do all things that pertain to
God's honour and glory, through him that strengthened me."
He said not, " through mine own self ;" but, " through God
which helpeth me." And here appeareth the right humilia-
[i who, 1584.]

XX

•] ON THE LORD'S PRAYER. 369

tion and lowliness, which our Saviour teacheth us in this
petition. For he would have us to know our own impossibility
and unableness to do any thing ; and then, again, he would
have us to call for aid and help to God; therefore he teacheth
us to say, Adveniat regnum tuum, " Thy kingdom come :"
so that though we be not able through our own selves to do
any thing, yet when we call upon him he will help. For
Christ knew his Father's will and loving affections towards
us : he knew that he would help us, for he was a perfect
schoolmaster ; else he would not have commanded us to pi*ay,
Fiat voluntas tua, " Thy will be done."

Here we must understand, that the will of God is to be God's wm

. , , ,, . must be con-

considered alter two sorts. First, as it is omnipotent, un- sidered after

two sorts,

searchable, and that cannot be known unto us. Now we do
not pray that his will so considered be done. For his will
so considered is and ever shall be fulfilled, though we would

O

say nay to it. For nothing, either in heaven or in earth,
is able to withstand his will. Wherefore it were but folly for
us to pray to have it fulfilled, otherwise than to shew thereby
that we give our consent to his will, which is to us unsearch
able. But there is another consideration of God's will2; and
in that consideration we and all faithful Christians desire that
it may be done : and so considered, it is called a revealed,
a manifested, and declared will; and it is opened unto us
in the bible, in the new and old testament : there God hath
revealed a certain will; therefore we pray that it may be
done and fulfilled of us. This will was opened by Moses and God's wm
the holy prophets, and afterward by our Saviour himself and
his apostles ; which he left behind him to that end, that they
should instruct the world and teach them his will: which
apostles have done according to their master's commandment;
for they not only spake it, but also wrote it to that end that
it should remain to the world's end. And truly we are much
bound to God, that he hath set out this his will in our na- A blessing
tural mother tongue, in English, I say, so that now you may of
not only hear it, but also read it yourselves ; which thing
is a great comfort to every Christian heart. For now you can
no more be deceived, as you have been in times past, when
we did bear you in hand that popery was tho word of God :
which falsehood we could not have brought to pass, if the
[2 holy will, 1584.]

24
LLATIMER.]

370 THE FOURTH SERMON [sERM.

They cannot word of God, the bible, had been abroad in the common
which hare tongue : for then you might have perceived yourselves our
falsehood and blindness. This I speak to that end, to move
you to thankfulness towards him which so lovingly provideth
all things necessary to our salvation.

The law or J^0w to the matter. Almighty God, I say, set out his

ouHoXng- wju by Moses and his prophets ; and this will is contained in
certain laws, which laws God commandeth that we should
keep ever before our eyes, and look upon them as in a glass ;
and so learn to order our lives according unto the same.
And in case that a man swerve from the same, and so fall
into the danger of damnation, God revealed further his will,
how to remedy the matter, namely, by repentance and faith ;
The way to so that whosoever from the bottom of his heart is sorry for
his sins, and studicth to leave them and live uprightly, and
then believeth in our Saviour, confessing that he came into
this world to make amends for our sins, this man or woman
shall not perish, but have forgiveness of sins, and so obtain
everlasting life. And this will God revealeth specially in the
new testament, where our Saviour saith, Qui credit in me
habet vitam ceternam; "Whosoever believeth in me hath
everlasting life :" where we learn that our Saviour is or
dained of God to bring us to heaven, else we should have
been all damned world without end. So that in this prayer,
The meaning when we say, " Thy will be done," we desire of God that he
petituln. wjn hdp ancl strengthen us, so that we may keep his holy
laws and commandments. And then again we desire of him,
tliat ho will endue us with the gift of faith ; so that we may-
believe that all those things which we do contrary to his
laws, be pardoned and forgiven unto us through his Son,
for his passion's sake. And further, we desire him that he
will fortify and strengthen us, so that we may withstand the
devil's will and our own, which fight against God's will ; so
that we may be able to bear all tribulations and afflictions
willingly and patiently, for his sake. This is the simple
meaning of this petition, when we say, " Thy will be done."

I will go a little further, and shew you somewhat more
of it : yet I intend not to tarry long, for I am not very well
at ease this morning ; therefore I will make it short. I have
we must said now many times, and I say it yet again, Quod petimus,
ardenter petamus tanquam cupientes habere; " Whatsoever

XX

.] ON THE LORD^S PRAYER. 37l

we desire of God, let us desire it from the bottom of our
hearts." But I fear me, there be many which say this prayer,
and yet cannot tell what they say; or at the least their
hearts are contrary disposed unto it. Such people I exhort
on God's behalf to consider their duties, to consider that God
will not be mocked withal, he will not be derided. We laugh who they he
God to scorn, when we say one thing with our mouth, and God tousgcom.
think another thing with our hearts. Take this for an ensam-
ple. Our rebels which rose about two years ago in Norfolk The rebels
and Devonshire, they considered not this petition : they said it sortethatthls
with their lips only, but not with their hearts. Almighty toacom. °c
God hath revealed his will as concerning magistrates, how he
will have them to be honoured and obeyed : they were
utterly bent against it. He revealed this will in many places
of the scripture ; but specially by St Peter, where he saith,
Subditi estote omni humance creaturce : that is thus much to
say in effect, " Be ye subject to all the common laws made by Rom. xiii.
men of authority; by the king's majesty, and his most honour
able council, or by a common parliament : be subject unto
them, obey them," saith God. And here is but one exception, There is no
that is, against God. When laws are made against God and agfimfood.
his word, then I ought more to obey God than man. Then
I may refuse to obey with a good conscience: yet for all that
I may not rise up against the magistrates, nor make any
uproar ; for if I do so, I sin damnably. I must be content to
suffer whatsoever God shall lay upon me, yet I may not obey
their wicked laws to do them. Only in such a case men may
refuse to obey ; else in all the other matters we ought to obey.
What laws soever they make as concerning outward things
we ought to obey, and in no wise to rebel, although they be
never so hard, noisome and hurtful. Our duty is to obey,
and commit all the matters unto God ; not doubting but that
God will punish them, when they do contrary to their office God win
and calling. Therefore tarry till God correct them ; we may princes.
not take upon us to reform them, for it is no part of our duty.
If the rebels, I say, had considered this, think you they would
have preferred their own will afore God's will ? For, doing
as they did, they prayed against themselves. But I think ignorance
that ignorance was a great cause of it. Truly I think if this of rebellion.
had been opened unto them, they would never have taken
such an enterprise in hand.

24—2

372

THE FOURTH SERMON

[SERM.

from flesh.

A law for
apparel.

A law for
gaming.

And here we have occasion to consider, how much we be
bounden unto God, that he openeth unto us liis word so
plainly, and teacheth us so truly how we should behave our
selves towards the magistrates and their laws: but for all that,
I fear there be some of us which little regard their laws and
statutes. Such despisers of magistrates, when they pray,
they pray against themselves. There be laws made of diet1,
how we shall feed our bodies, what meat we shall eat at all
times ; and this law is made in policy, as I suppose, for victuals'
Abstinence sake, that fish might be uttered as well as other meat. Now

*v, .... . i . K , rpi

as long as it goeth so in policy, we ought to keep it.
fore all except those that be dispensed withal, as sick, impotent
persons, women with child, or old folks, or licensed persons,
all the rest ought to live in an ordinary obedience to those
laws, and not do against the same in any wise. There be
laws made for apparel2, how we shall cover our nature. Is
there not many which go otherwise than God and the magis
trates command them to go? There is made a law for
gaming3, how we shall recreate our bodies; for we must have
some recreation because of the weakness of our nature. In
that law we be inhibited carding, dicing, tabling and bowling,
and such manner of games, which are expressed in the same
act. You may read it, and you ought to read it, and to
know the acts : for how can you keep them when you know
them not? Every faithful subject will not disdain to read
oITu^r' thefrd the acts, and the king's majesty's proceedings, so that he may
Kws.actl know what is allowed or forbidden in the same acts. And
I myself read the acts, for it is meet so for us to do. Now
again, this is a great matter that God is so kind towards us,
that he disdaineth not to reveal his will, what order we shall
keep in our diet, in our refreshing and garments. Therefore
it is most meet for us to live in subjection, and not to prefer
stubbornly our own will before God's will. For when I do stubbornly
noiiScaSi against those acts set out by our natural king, and his most
Vs honourable counsellors; then I prefer my will afore God's will,
and so sin damnably. These things ought well to be noted,

[i 2 & 3 Edw. VI. ch. 19 : 5 & 6 Edw. VI. ch. 3.]

[2 Several laws were enacted respecting apparel, more especially

during the reigns of Edw. III. and Hen. VIII. See 37 Edw. III. cc.

8—14; 1 Hen. VIII. ch. 14; 6 Hen. VIII. ch. 1; 24 Hen. VIII. ch. 13.]
P 33 Hen. VIII. ch. 9.]

All subjects
o read

XX.] ON THE LORD^S PRAYER. 373

for it is not a trifling matter ; there hangeth damnation or
salvation upon it. Therefore, as I said before, it is good to
know the laws, and I call him a good man, and her a good
woman, that are content to be ruled by the laws, and so
declare their subjection and obedience unto God and the
magistrates.

There be some men that say, " When the king's majesty
himself commandeth me to do so, then I will do it, not afore."
This is a wicked saying, and damnable : for we may not so
be excused. Scripture is plain in it, and sheweth us that we such as ?.re
ought to obey his officers, having authority from the king, as under princes
well as unto the king himself. Therefore this excuse will ^ed as
not, nor cannot serve afore God. Yet let the magistrates Princes-
take heed to their office and duties ; for the magistrates may
not do all things according to their pleasures and minds.
They have authority of God to do well, and not harm ; to The offices of
edify, and not to destroy ; to punish the wicked and obsti
nate, and to comfort those which live well and godly ; to
defend the same from wrong and injuries of the wicked. So
it appeareth that every one in his order, in his degree and
calling, ought to do the will of God, and not our own will
and pleasure. This is our duty, happy are we if we do it
indeed ! O that men in authority would consider whereunto
God hath ordained them ! St Paul saith the magistrate is
Ultor ad iram, " He is God's ordinary minister, to punish Rom. xiii.
malefactors and ill doers." God saith, Mihi vindicta, ego
retribuam: "I will avenge myself," saith God; and so heLetmagis-
doth by his magistrates : for that is his ordinary way, this?8 w
whereby he punishes malefactors. But magistrates must
take heed they go no further than God alloweth them to do.
If they do, they themselves shall be punished : as there be
many ensamples in scripture, whereby appeareth, how griev
ously God hath punished wicked magistrates.

Finally4, St Peter giveth a rule not only unto the magis
trates, but also unto the subjects, saying, Hcec est voluntas \ ret. u.
Dei, ut obturetis os adversariorum bene agenda: "It is the
will of God," saith Peter, " that you with your good, godly, The mouths
and honest conversation shall stop the mouth of your adver- Sfinulf"
saries." What called St Peter well-doing ? Well-doing is to bestopt

[4 In summa, 1562.]

374 THE FOURTH SERMOX [sERM.

live according to God's laws and commandments. God's com
mandment is, that we shall obey magistrates : therefore those
which disobey and transgress the laws of the magistrates1,
they do not according to God's will and pleasure ; they do
but mock God, they stop not the mouth of the adversaries,
as St Peter would have them to do ; but they give rather
occasion unto the wicked to slander and blaspheme the holy
word of God. St Peter would have us to stop their mouth
wicked doers with well-doings. Many men, when they have been reproved

of preachers because of their wicked living, they have gone
about to stop their mouth with slanderous words : this stop
ping is an ill stopping. St Peter would have us to stop with
well-doing. Now, will magistrates not be spoken ill of and
reproved of preachers? Let them do well. Likewise saith

Rom.xiii. gt paui Of t}lc subjccts, Vis non timere potestatem ? Benefac
et habelis laudem : " Wilt thou not fear the higher power ?
Do well, and thou shalt be commended." Now even as it is
with the temporal sword, so is it with the spiritual. There
be some men which cannot away withal, if they be rebuked ;
they cannot bear when the preacher speakcth against their
wickedness: unto them I say, Vis non timere prcedicatorem?

Leam to Benefac : "Will you not to be rebuked of the preacher?

stop the »/ •/

prefers xiicii do well." Leave off your covetousness, your ambition,
your irefulness, vengeance, and malice, your lechery and
nlthiness, your blood-shedding, and such like sins ; leave
them, amend your life, or else the preacher, according to his
office, will rebuke and reprove you : be you never so great
lords or ladies, he will rub you on the gall. For a good
and godly preacher can do no less, seeing God dishonoured,
perceiving liim to be blasphemed, his will to be neglected,
and not executed of them that ought with all their study and
endeavour to apply themselves that his will might be done.
For he is well worthy : he is the Lord ; he created heaven
and earth, and is therefore the right natural Lord over it.
But for all that, the devil is lord more than he is : not by
right or inheritance, but by conquest, by usurpation ; he is
an usurper. God, as I said before, is the natural and lawful
Lorcl over tllc earth, because he made it : yet it pleased his

tenant upon divme majcsty to make mankind, as ye would say, lieutenant

of magistrates, 1584.]

i?eu-s

XX.] ON THE LORD'S PRAYER. 375

over it ; so that mankind should bear the rule over the whole
earth. Therefore God said unto him, Dominamini, "Be
ruler over it:" Item, Replete terram, et subjicite illam; also,
" Replenish the earth, and subdue it." Here Adam and his
wife, and so all his posterity, were by God made rulers over
the earth, as God's high deputies, or his lieutenants. So, as
concerning God's ordinance, mankind was the lawful inheritor
of this kingdom. But now cometh in the devil with his
crafty conveyances, and with his false subtilties. He in
veigled first the woman, and afterward the man, persuading
them to transgress God's holy commandments; with which
so doing they lost the favour of God and their dignities :
and so the devil, through his false lies, substituted himself The devii is

an usurper.

as an usurper or conqueror ; and so he is a possessor, non
per fas, sed nefas, not lawfully, but wrongfully. Though he
did say to our Saviour, shewing him all the kingdoms of the
world, Cuicunque volo do ilia, " I may give them to whom
soever I will," he lieth falsely. God will destroy him at the The devii
length, for all his subtilties and lies : they shall not save him. hc
Yet for all that he is a great ruler. For this is most cer- The devii is a

£ T~ 1 M Kre?*ruler>

tain and true, a great many more do the will of the devil,
than of God. Whatsoever they babble with their mouths,
look upon their works, and you shall find it so. For all
proud persons, all ambitious persons, which be ever climb
ing up, and yet never be well, all such do not the will of
God, and therefore pertain not to his kingdom. All ireful,
rebellious persons, all quarrellers and wranglers, all blooc
shedders, do the will of the devil, and not God's will. God jgjj^ will
saith, Mihi vindicta, ego retribuam, "I will avenge myself;" ofthedevii.
which he doth through the magistrate ; and when the magis
trate is slack, he doth it himself. Now those ireful, malicious
persons, that hate their neighbours, they do not the will of
God, but of the devil. Also these subtil, deceitful persons,
which have no conscience to defraud and beguile their neigh
bours ; that care not for breaking their promises, nor are
not ashamed to utter false ware, they pertain all to the devil.
Item, these2 that will not make restitution of goods ill got- He that wil1
ten, they serve the devil. Scripture saith, Qui peccat ex
diabolo est ; " Whosoever sinneth is of the devil :" which is

[2 those, 1584.]

376 THE FOURTH SERMON [sERM.

a very hard word to be spoken of the Holy Ghost, and
a fearful word, able to withdraw us from sin, if we had
any fear of God in our hearts. Amongst these1 may be
numbered all slothful persons, which will not travail for
their livings; they do the will of the devil. God biddeth
sturdy beg- us to get our living with labour ; they will not labour, but

gars do serve . ,

the devii. go rather about a begging, and spoil the very poor and
needy. Therefore such valiant beggars are thieves before
God. Some of these valiant lubbers, when they came to my
house, I communed with them, burthening them with the

The beggars transgression of God's laws. "Is this not a great labour,"

say that they

say they, "to run from one town to another to get our meat?

I think we labour as hard as other men do." In such wise

they go about to excuse their unlawful beggary and thievery.

But such idle lubbers are much deceived; for they consider

not that such labour is not allowed of God. We must

labour so as may stand with godliness, according to his

appointment ; else thieves which rob in the night-time, do

TiHcvessay they not labour ? Yea, sometimes they labour with great

labour. care, peril, and danger of their lives. Is it therefore godly,

because it is a labour ? No, no : we must labour as God

Scroll?' ^th aPPomtc(l us> every man in his estate. Further, these

persons. di'unkai'ds, which abuse the gifts of God; also these lecherers

and whoremongers, that live in adultery ; these violators of

holy matrimony, which live not according unto God's law ;

item, these swearers, forswearers, liars, all those do not the

God i.rith few wiu Of QO(J Therefore it is to be lamented of every chris-

stTViints. v

tian heart, when they see how many servants the devil hath,
and God so few. But all those which serve the devil are
rebels against God. God was their Lord ; they swerve from
him through wicked living, and so become servants of the
devil. Therefore those Christian people that have a desire
to live after God's will and commandments, they live amongst
tekln ofthe ^ie wic^ed even as it were amongst the rebels. They that
dwelled in Norfolk or Devonshire at the time of rebellion,
they which were faithful to their king and prince, how think
you they were entreated ? Full miserably, God knoweth :
either they were constrained to help their wicked purposes,
or else they must suffer all calamities which could be devised.

t1 those, 1562.]

XX.] ON THE LORD^S PRAYER. 377

Even so shall all those be entreated, which intend to live well,

according to God's commandments. For the rebels, that is,

the wicked which have forsaken their Lord God, and taken

the devil to be ruler over them, they shall compel them to

follow, or else to suffer all calamities and miseries. And so

shall be verified the saying of our Saviour Christ, Non veni

ut mittam pacem sed gladium : " I am not come, saith he, Matt. x.

to send peace, but the sword." Which is indeed a strange sencieth not

saying, but it hath his understanding : God is a God of a sword-

peace and concord, he loveth unity and concord ; but when

he cannot have peace by the reason of the devil, then he

will have the sword : that is to say, God loveth unity, he

would have us all agree together, but because of the wicked

we cannot : therefore he will rather have us to choose the

sword, that is, to strive and withstand their wickedness, than

to agree unto them. And therefore this doctrine is called

a seditious doctrine : but who are those rebels ? Even they They that

themselves which call this doctrine seditious ; they them-

selves, I say, are traitors against God. Wherefore our

Saviour, seeing he can have no peace with the wicked, he

will have us rather to withstand their wickedness, and so God win

bring2 them to reformation : and this is the cause wherefore segregated

he will have his flock segregated from the wicked. wicked.

Therefore let us pray unto God our heavenly Father,
Fiat voluntas tua ; " Thy will be done." This is the prayer
of all Christian people, which have a will to do God's will :
but those impenitent sinners, which are not yet weary of
their sins, do never pray ; for though they say the words,
yet it is to no purpose. They say them without under
standing : therefore it is but lip-labour, it is no prayer, it
is but the devil's service. For a man may serve the devil The devn-s
with saying the Pater-noster, when he saith it with a denied Suu?"
mind. Let us, therefore, order ourselves so that we may
say it worthily, as it ought to be. Let us lay away all
wickedness and ill living, so that we may say from the
bottom of our heart, "Our Father, which art in heaven, TIiesaints
thy will be done." And so did Susanna, that godly woman ; ISnfn
so did lady Judith ; so did queen Esther ; so did all good SEp
saints of God : and though this prayer was not made at
that time, by the reason3 they were a great while afore

[2 to bring, 1584.] [3 by reason, 1584.]

Christ used
•titiou.

378 THE FOURTH SERMON [sERM.

Christ's coming ; yet they had this prayer in effect. For
they believed in almighty God ; they believed in Abraham's
Seed, which was promised : which faith stood them in as
good stead, and they were as well saved through that same
The dim*- belief, as we now through our belief. For it is no difference
between their belief and ours, but this : they believed in

Christ which was to come, and we believe in Christ, which
is come already. Now their belief served them as well as
ours doth us. For at that time God required no further
at their hands than was opened unto them. We have in
our time a further and more perfect knowledge of Christ
than they had. Now Susanna, when the judges, the same
wicked men, came unto her, and moved her with fearful
threatcnings to do their wills, that is, to sin against God
in doing that filthy act of lechery, (for the same wicked
judges bare a wicked damnable love towards her,) think
you not she resorted unto God? Yes, yes, without doubt:
she said these words in effect, Pater iioster, fiat voluntas
tua ; " Our Father, thy will be done," and not the will of
the wicked1 men. Therefore she putting her hope and trust
in God, having a respect that his will might be done, and
not the devil's will, God, which is ever true, did not fail her ;
for you know how she was delivered through young Daniel.
This is written to our instruction : for he is now the self-same
God that he was at that time. He is as mighty as he was ;
he is as ready as he was. She was in anguish and great
distress, she sought to hallow his holy name ; therefore he
did help her, he suffered her not to perish. So certainly
he will do unto us too. Therefore when we be in trouble,
let us hallow his name, and then we shall find his help like
Judith sork as Susan did. In such wise did Judith, when she was pro-
thenanfeof* voked of Ilolofernes to do wickedly. She sought rather to
do his win. sanctify God's name, to do his will, than the will of the
devil ; therefore God gave her such a triumphant victory.
So did queen Hester, when Hammon, that wicked feUow, had
power over her : she committed all the matter unto God
with fasting and prayer. But Saint Peter, what did he ?
Peter forgat Marry, he forgat his Pater-noster ; for when there came
noste'?.tr but a foolish wench, asking him, "Art not thou a Galilean?
Art not thou one of this new learning? Art not thou a
[i of wicked, 1571.]

XX.] ON THE LORD'S PRAYER. 379

gospeller ?" what did Peter ? He was gone quite : he denied
it : he forgat his Pater-noster. For if he had had grace
to consider that he ought rather to suffer death, than forsake
his master Christ, then he would have said, Pater noster,
fiat voluntas tua, " Our Father, thy will be done. I am
ready to suifer for thy sake whatsoever thou shalt lay upon
me." But he did not so, he forgot himself. What did our
Saviour ? He turned back and looked upon him. Happy chrut looked
was Peter that our Saviour looked upon him again, for it °n
was a gracious token!

Judas, that false man, that traitor, forgat this same peti- Judas forpat
tion, and remained so in his error still to the end. Surely
he was a sorrowful and a heavy man. Insomuch that he
made restitution, he was much better than a great many Judas was
of us be, which, when they have injured and wronged poor SSftilS"
men, will make no restitution. I tell you truth, Judas was now llve>
much better than such fellows be. Pcenitentia ductus, " Led The differ-
to repentance," saith the text; but he lacked faith. And iSl
so between Peter and him, which were both two sorrowful
men, this was the difference, — Peter had faith, Judas lacked
it : yet he was exceeding sorrowful for his wickedness, inso
much that he went and hanged himself; therefore he forgat
this petition. So likewise all voluntary sinners, all un
repentant sinners, none of them all saith this petition as
they ought to do : they say not worthily nor profitably, for
they have no will to do his will; their will is to do their
own will and pleasure.

But above all things, these quest-mongers2 had need to
take heed ; for there all things goeth by oath. They had gerf"
need to say, " Our Father, thy will be done ;" for they shall
be moved to do this and that, which is against God. They
must judge by their oath, according to conscience, " Guilty,"
or " Not guilty." When he is guilty, in what case are those
which say, "Not guilty?" Scripture doth shew what a
thing it is, when a man is a malefactor, and the quest-mongers
justify him, and pronounce him not guilty ; saying, Et qui
justificat impium, et qui condemnat justum, ambo abomina-
biles cor am Domino : " He that justifieth the wicked, and he Prov. x
that condemneth the just man, they are both abominable
before the Lord." Who is abominable ? He that doth not

[2 Jurors.]

A note for

380

THE FOURTH SERMON

[SERM.

perjury.

To lose life
is to find it.

Mark thu the will of God : the will of God is, that the wicked should
be punished. I myself did once know where there was a
man slain of another man in anger : it was done openly, the
man-killer was taken and put in prison. Suit was made to
the quest-mongers : for it was a rich man that had done the
act. At the length, every man had a crown for his good
will : and so this open man-killer was pronounced not guilty.
A shameful Lo, they sold their souls unto the devil for five shillings, for
which souls Christ suffered death : and I dare pronounce,
except they amend and be sorry for their faults, they shall
be damned in hell world without end. They had clean for
gotten this petition, " Thy will be done:" for they did the
will of the devil. It had been a good deed to cut off their
crowns by their necks, to the ensample of all others. There
fore, I say, these quest-mongers had need to say, " Our
Father, which art in heaven, thy will be done." For truly
it is marvel that this realm sinketh not down to hell head
long. What perjuries, swearing and cursing is everywhere,
in every corner ! Therefore, I say, we had need to pray
earnestly, that God's will may be done. And we should be
content to lose our lives for righteousness' sake ; for he that
loseth his life, for because he will not agree to the dishonour
of God, he seeketh that God's will may be done. Happy
is that man, for he findeth his life, he loseth it not: for
Christ will be his keeper.

Joab, that great and valiant captain, he knew well enough
when David sent unto him good Urias with letters ; he knew,
I say, that the king's will was against God's will : yet he
looked through his fingers; he winked at it; he would
rather do the wicked will of the king than the will of God.
Of such fellows there be a great number, which care1 not for
the honour and will of God. These chaplains about the
king, and great men, had need to say, Fiat voluntas tua,
" Our Father, thy will be done." But they are very slow
and slack ; they wink commonly at all matters, be they never
so bad. They bo capellani ad manus, chaplains at hand.
They will not arguere mundum de peccato, " They dare not
rebuke the world of sin ;" they dare not do as the prophet
commandeth unto them to do, when he saith, Audiant monies
judicia Domini, " Let the hills hear the judgments of the
[i are, 1584.]

Joah
through his
fingers.

Chaplains
about the
king.

XX

.] ON THE LORD'S PRAYER. 381

Lord ;" though they smoke, as he saith, tange monies, et
fumigabunt, " Touch the hills, and they will smoke." Tea,
and though they smoke, yet strike them ; spare them not,
tell them their faults. But great men cannot suffer that, to
be so rebuked ; their chaplains must be taught discretion, if
they will go so to work. They say commonly, magistrates
should be brought out of estimation, if they should be handled
so. Sirs, I will tell you what you shall do to keep your A mean

whereby rna-

estimation and credit. Do well : handle uprightly and indif- gtstrates may

l v keep them-

ferently all matters ; defend the people from oppressions ; do ^UmaUon
your office as God hath appointed you to do : when you do
so, I warrant you, you shall keep your estimation and credit.
And I warrant you again, the preacher will not strike nor
cut you with his sword ; but rather praise you, and commend
your well-doings. Else, when you do naught, and wickedly
oppress the poor, and give false judgments ; when you do The good
so, that is no godly preacher that will hold his peace, and not ISswke

& J • ... with his

strike you with his sword that you smoke again. But it is sword.
commonly as the scripture saith, Laudatur impius in deside-
riis animce suce ; " The wicked is praised in the desires of his
wickedness." Chaplains will not do their duties ; they will chaplains

J will not do

not draw their swords, but rather flatter; they will use dis- their duties,
cretion. But what shall follow ? Marry, they shall have
God's curse upon their heads for their labour : this shall be
all their gains that they shall get by their flatterings. An
other scripture saith, Qui potestatem exercent, hi beneficia JJ^f^
vocantur; " The great and mighty men be called benefactors, benefactors.
well-doers:" but of whom be they called so? Marry, of
flatterers, of those which seek not to do the will of God, but
the pleasures of men.

St John Baptist, that hardy knight and excellent preacher ^Bjpfot
of God, he said this petition right with a good faith ; " Our tion arisht-
Father, thy will be done :" therefore he went to the king,
saying, Non licet tibi ; " Sir, it is not lawful for thee so to
do." See what boldness he had! How hot a stomach in
God's quarrel, to defend God's honour and glory ! But our chaplains
chaplains, what do they now-a-days ? Marry, they wink at it,
they will not displease : for they seek livings, they seek bene
fices; therefore they be not worthy to be God's officers.
Esay, that faithful minister of God, he is a good plain fellow ; Esayisapiai

e/ " fellow

he telleth them the matter in plain, saying, Argentum tuum

382

THE FOURTH SERMON

[SERM.

I < u i.

Ksay per
ceived things
amiss.

The hunger
that preach
ers should
have.

John iv.

Christ had
money.

The cause
why Christ
talked with
the woman
alone.

Rash judg
ment.

versum est in scoriam, principes tui infideles, socii furum :
"Thy silver is turned to dross, thy princes are unfaithful, and
fellows of thieves." He is no flatterer, he telleth them the
truth. " Thy princes," said he, " are bribe-takers, subverters
of justice." This Isaiah did, for he had respect to God's
word : he perceived things amiss ; he knew that it was his
part to admonish, to cut them with his sword. Would God
our preachers would be so fervent to promote the honour and
glory of God, to admonish the great and the small to do the
will of the Lord ! I pray God they may be as fervent as
our Saviour was, when he said to his disciples, Meus dims
est, ut faciam voluntatem Patris mei qui est in ccelo ; " My
meat is to do the will of my Father which is in heaven :"
that is to say, " You are no more desirous to eat your meat
when you bo a-hungry, than I am to do my Father's will
which is in heaven." By what occasion our Saviour saith
these words, you shall perceive, when you consider the circum
stances. I pray you read the chapter ; it is the fourth of
John. The story is this : he sendcth his disciples to a town
to buy meat, (where it appeareth that our Saviour had
money ;) after their departure he setteth him down, which
was a token he was a-weary, and I warrant you he had
never a cushion to lay under him. Now as he was sitting so,
there cometh a woman out of the town to fetch water ; ho
desired her to give him drink. She made answer, " Will
you drink with me which am a Samaritan ?" So they went
forward in their talk. At the length he bade her go call
her husband. She made answer, " I have no husband."
" Thou saycst well," said our Saviour ; " for thou hast had
five, and this that thou hast now is not thy husband." And
so he revealed himself unto her. Some men, peradventure,
will say, "What meaneth this, that our Saviour talketh alone
with this woman ?" Answer : his humility and gentleness is
shewed herein : for he was content to talk with her, being
alone, and to teach her the way to heaven. Again, some
men may learn here, not to be so hasty in their judgments,
that when they see two persons talk together, to suspect
them; for in so doing they might suspect our Saviour him
self. It is not good, it is against the will of God to judge
rashly. I know what I mean ; I know what unhappy tales
be abroad ; but I can do no more but to give you warning.

xx.] ON THE LORD'S PRAYER. 383

Now the woman went her way into the city, making much

ado, how she had found the Messiah, the Saviour of the

world ; insomuch that a great many of the Samaritans came

out unto him. Now as the woman was gone, the disciples

desired him to eat ; he made them answer, Ego alium cibum

habeo, "I have other meat:" then they thought somebody Christ's meat

had brought him some meat ; at the length he breaketh out Fathers win,

and saith, Hie est cibus meus utfaciam voluntatem Patris

mei qui misit me; " I am as desirous to do my Father's will,

as you be of meat and drink." Let us now, for God's sake,

be so desirous to do the will of God, as we be to cat and

drink. Let us endeavour ourselves to keep his laws and

commandments : then whatsoever we shall desire of him, he

will give it unto us, we shall have it.

We read oftentimes in scripture, that our Saviour was
preaching according unto his vocation : I would every man
would go so diligently about his business. The priests to go ^lesson for
to their books, not to spend their times so shamefully in'
hawking, hunting, and keeping of ale-houses. If they would
go to their books, in so doing they should do the will of God :
but the most part of them do their own will, they take their
pleasure : but God will find them out at length ; he will mete
with them when he seeth his time. On a time when our
Saviour was -preaching, his mother came unto him, very de
sirous to speak with him, insomuch that she made means to
speak with him, interrupting his sermon, which was not good
manners. Therefore, after St Augustine and St Chrysos-
tom's1 mind, she was pricked a little with vain-glory; she The vi
would have been known to be his mother, else she would not little
have been so hasty to speak with him. And here you may §lory-
perceive that we gave her too much, thinking her to be with
out any sparkle of sin; which was too much: for no man born
into this world is without sin, save Christ only. The school
[! Hierom's, in the old editions: but in the "Sermon on the
Epistle for the 23rd Sunday after Trinity," it is rightly said, " Chrysos-
tom and Augustine." Augustin. Epist. 243. Oper. Tom. n. col. 660.
Edit. Bened. Antverp. 1700. Hanc matrem terrenam non habebat
Imperator tuus ? Quee tamen cum ei nuntiaretur agenti ccelestia, re-
spondit, Quce mihi mater, aut quifratres f Chrysost. Horn. xlv. in Matt,
xii. Oper. Tom. VII. p. 467. Kai yap orrep eircxetpijo-e tfwAori/u'as' qv
e/3ovXero yap IvdeigaaQat T<5 S^/xa), on Kparei KCU avQevrcl TOV

384 THE FOURTH SERMON [sERM.

doctors1 say she was arrogant. One came and told our Sa
viour, as he was teaching : " Sir, thy mother is here, and would
speak with thee." He made answer, like as he did when he
was but twelve years old, Oportet me esse, " I must be2 :" so
he saith now. stretching out his hands, "Who is my mother?"
Tie that doeth Qui fad t voluntatem Patris mei qui est in ccelis, " He that
irchrilt-s doth the will of my Father that is in heaven." Luke saith,
Qui audit verbum Dei et facit istud, " He that heareth the
word of God, and doth it." Mark this well ; he saith, " and
doth it." Let us do ; let us not only be hearers but doers ;
then we shall be, according to his promise, his brethren and
sisters3. We must hear his word, and do it : for truly, if
Mary his mother had not heard his word and believed it, she
should never have been saved. For she was not saved because
Mary was she was his natural mother, but because she believed in him ;

saved because
she belitM
in Christ.

she believed because she was his spiritual mother. Remember therefore,

that all that do his will are his kinsfolk. But remember that
in another place he saith, Non omnes qui dicunt mihi, Do-
mine, Domine, introibunt ; "Not all that say, Lord, Lord,
shall enter into the kingdom of heaven." Here you see that
the matter standeth not in saying, but in doing : do his will,
and then resort unto him, and thou shall be welcome. Wo
read in Luke, where our Saviour said, Servus qui noscit
voluntatem domini, et non facit, vapulabit multis ; " That
servant that knoweth the will of his master, and doth it not,
shall be beaten with many stripes." He that knoweth not
we must shall be beaten, but not so much. We must first know, and
and then do then do. It is a ffood thing to know ; but it is a heinous

the will of

Gotl- thing to know, and not to do : it is a great sm to slander

God's word with wicked living, as it is commonly seen amongst
men. But this fault, if it be not amended, shall have grievous
punishment.

Now, some men will say, " Seeing it is so, that those
which know God's word, and do not the same, shall be beaten
with many stripes; then I will keep me from it, and so when
I am damned I shall have the easier punishment." No, no,
my friend : Ignorantia non excusat, prcesertim voluntaria et

[* Thomas Aquinas, Surama Theolog. Par. m. Quest, xxvii. Art.4 ;
Estius, Commen. in Sentent. Lib. in. Distinct. 3, § 6 ; where the opi
nions of divines, on this subject, are recited.]

[2 "I must be," not in 1562.] [3 his sistern, 1584.]

XX'] ON THE LOUIES PRAYER.

385

a/ectata; " Wilful ignorance excuseth not." To say, " I will wnfuiig-
not hear it, for I intend to do as it shall please me ;" this is SSSShnot
not ignorance, brother, but rather contumacy, or despising of
God's word. These which would fain know, but cannot, for
that they have no teacher, they shall be excused somewhat,
for they shall have easier pain than the others have ; as he
saith, Vce tibi, Chorazin, quia si in Sodoma, "Wo unto thee, Matt. xi.
Chorazin, because if in Sodom," £c.; meaning that the Sodom
ites shall have easier judgment than the other : but as for
those which refuse to hear when they might hear, they are
in an ill case, and shall be punished with unspeakable pains.
And I tell you, the very ignorant man is not all excused; for The very
so saith God by his prophets, Si non annunciaveris ut con- B-SSSi.
vertatur a via sua mala, impius in iniquitate sua morietur ;
'•' The wicked," saith he, <: shall die, though he hath had never
warning before." So we see that ignorance excuseth not :
but the ignorant are the less punished because of their igno
rance ; as there be degrees in hell, one shall be punished
more grievously than the other, according to their deserts.
There be some men in England which say, " No," say they,
" I will hear none of them all, till they agree amongst them
selves4." Such fellows truly shall never come to the gospel: Despisersof
for there will be contentions as long as the devil is alive. °'
He cannot suffer God's word to be spread abroad ; therefore
he doth, and will do till the world's end, what he can to let
the word of God. Then it is like that those fellows shall
never come to hear God's word, and therefore worthily be
damned as despisers of God's most holy word.

Further, this petition hath an addition, Quemadmodum
in ccelo ; " As it is in heaven." The writers make two man
ner of heavens; a spiritual heaven, and a temporal heaven5. TWO manner
The spiritual heaven is where God's will is fully done ; where of heavens-
the angels be, which do the will and pleasure of God with
out dilation. Now, when we say, " As it is in heaven," we The r
pray God that we may do his will as perfectly as the angels
do. Ensamples in scripture we have many, which teach us
the diligent service which the angels do unto the Lord. When
king David fell in a presumption, so that he commanded his

[4 This was one of the reasons by which Celsus attempted to justify
his rejection of Christianity.]

[5 Matt. Flacius, Clavis Sacr. Scriptur. in voce coelum.]

[LATIMER.]

SSL8

Joab did

manded

THE FOURTH SERMON |_SERM.

captain Joab to number his people, (which thing was against
the Lord, and Joab did naughtily in obeying the king in
such things, but he went and numbered eight hundred thou-
sand, and five hundred thousand men able to fight, beside
women and children,) for this act God was angry with David,
2san,xxiv. and sent his prophet, which told him that God would plague
him ; and bade him to choose whether he would have seven
years' hunger, or that his enemies should prevail against him
three months long, or to have three days' pestilence. He
made answer, saying, " It is better to fall into the hands of
God, than of men:" and so chose pestilence. After that,
within three days died threescore and ten thousand. This
story is a great declaration how angry God is with sin.
Now David, that good king, seeing the plague of God over
the people, said unto God, " Lord, it is not they that have
sinned, it is I myself: punish me, and let them alone." This
AH example was a good mind in David; there be but few kings now that
Kw«ifSaii would do so. Now at the length God was moved with pity,
and said unto the angel, Sufficit, contine manum; "It is
enough, leave oft7." By and by the plague ceased. Where
you see how ready the angels of God be to do the Lord's
commandment. After that David was minded to be thankful
unto God, and offer a great sacrifice unto him, and so remove
the wrath of God : and therefore he made suit to one of his
subjects for certain grounds to build an altar upon. The same
man was willing to give it unto the king freely ; but David
AH example would not take it at his hands. Where kings may learn, that
Siowgst' it is not lawful for them to take away other men's lands to
their own use. This good king, David, would not take it
when it was offered unto him. He did not as Achab, the
wicked man, which did Naboth wrong in taking away his
vineyard against his will. Another ensample, wherein ap-
peareth how diligently the angels do God's commandments.
Senacherib, king of the Assyrians, having a captain called
Rabsacus ; which captain, after he had besieged Jerusalem,
spake blasphemous words against God the Almighty, saying
to the Jews, " Think you that your God is able to help you,
Another ex- or to defend you from my hand?" Now Ezechias, that good
kSseto°r king, hearing such blasphemous words to be spoken against
ffingsxix. God, fell to prayer; desired God for aid; sent for the
prophet Esay, and asked him counsel. The end was, God

xx-] ON THE LORD'S PRAYER. 387

sent his angels, which killed an hundred eighty and five
thousand of the Assyrians in one night: the king himself
scant escaped, and with great danger and fear gat him home.
Here you see what a God our God is, whose will we ought
to do. Therefore let us endeavour ourselves to do his will
and pleasure ; and when we are not able to do it, as we be
not indeed, let us call unto him for help and aid.

The other heaven is called a corporal heaven, where the The corporal
sun and the moon and the stars are ; which heaven doth G^S com?
God's commandment too. As it appeareth in the books of™
Joshua, and the Kings, how the sun stood at the command
ment of God : also, how the shadow went backward ; like as
Job saith, Prcecepisti soli, et non oritur, " Thou gavest com-
mandment to the sun, and it arose not." Therefore at the
commandment of God they kept their ordinary course, as
God hath commanded them in the first beginning. Also1
the rain and the snow come at his commandment. Finally2,
nothing rebelleth in his estate wherein it was set at the first, Nothing dw-
but man. The man will not be ruled by him, all other things ivinganiy
be obedient : rain cometh when God will have it, and snow
at his time. We read in Achab's time, that Elias the prophet
stopt the rain for three years and sixth months, for to punish
the people ; whereof followed a great dearth. Afterward, at
the request of the same Elias, God sent rain, which tempered
the ground to bring fruits. I think there be some Elias
abroad at this time, which stoppeth the rain, we have not
had rain a good while. Therefore let us pray to God that if we do
we may do his will, and then we shall have all things neces- shainwve we
sary to soul and body. For what was this Elias ? Obnoxius necessary.
affectibus, "A sinful man, born and conceived in sin:" yetJamesv.
God, seeing his confidence, granted his requests. For he was
a man that feared the Lord, and trusted in him ; therefore
God loved him, and heard his prayer. Therefore, I say, let
us do as he did; then God will hear our prayers. But we
are fleshly, we are carnal, we can do nothing perfectly, as we
ought to do : wherefore we have need to say with St Augus
tine3, Domine,fac quce prcecipis, et prcecipe quod vis; "Lord, God must do

. , f , i ' in us that he

do thou with me what thou commandest, and then command U°™o1dondeth

[l Item, 1562.] [2 In summa, 1562.]

[3 Da quod jubes, et jube quod vis. Confess. Lib. x. c. 40. Oper.
Tom. i. col. 139, Edit. Bened. Antwerp. 1700.]

25—2

God heareth
not impeni
tent sinners.

388 THE FOURTH SERMON &C. [sEBM.

what thou wilt." For we of our own strength and power
are not able to do his commandments; but that lack our
Saviour will supply with his fulfilling, and with his perfect-
ness he will take away our imperfectncss.

Now since we have spoken much of prayer, I will desire
you let us pray together, and so make an end : but you
must pray with a penitent heart ; for God will not hear the
prayer that proceedeth from an impenitent heart ; it is abo
minable in his sight. I desire you to say after me, " Our
Father," &c. Amen.

XXI.]

THE FIFTH SERMON UPON THE LORD'S PRAYER.

[MATTHEW VI. 11.]

Panetn nostrum quotidianum da nobis hodie.
Give us this day our daily bread.

THIS is a very good prayer, if a body should say no
more at one time, but that ; for as we see our need, so we
shall pray. When we see God's name to be dishonoured,
blasphemed and ill spoken of, then a man, a faithful man, iackfnghat
should say, " Our Father, which art in heaven, hallowed be
thy name." When we see the devil reign, and all the world
follow his kingdom, then we may say, " Our Father, which
art in heaven, thy kingdom come." When we see that the
world followeth her own desires and lusts, and not God's will
and his commandments, and it grieveth us to see this, we be
sorry for it; we shall make our moan unto God for it, saying,
" Our Father, which art in heaven, Fiat voluntas tua, Thy
will be done." When we lack necessaries for the maintenance
of this life, every thing is dear, then we may say, " Our
Father, which art in heaven, give us this day our daily
bread." Therefore as we see cause, so we should pray.
And it is better to say one of these short prayers with £ *°rrtwith
a good faith, than the whole psalter without faith. tSSt

By this now that I have said, you may perceive that the W
common opinion and estimation which the people have had of faith?
this prayer (the Lord's prayer, I say) is far from that that it
is indeed. For it was esteemed for nothing : for when we be
disposed to despise a man, and call him an ignorant fool, we
say, "He cannot say his Pater-noster ;" and so we made it
a light matter, as though every man knew it. But I tell
you, it is a great matter ; it containeth weighty things, if it f
be weighed to the very bottom, as a learned man could do.
But as for me, that that I have learned out of the holy scrip
ture and learned men's books, which expound the same,
I will shew unto you : but I intend to be short. I have
been very long before in the other petitions, which something

390 THE FIFTH SERMON • [sERM.

expound those that follow : therefore I will not tarry so long
in them as I have done in the other.

" Give us this day our daily bread." Every word is to
be considered, for they have their importance. This word

Bread doth " bread " signifieth all manner of sustenance for the preserva-

Snera«f tion of this life ; all things whereby man should live are
contained in this word " bread." You must remember what
I said by that petition, " Hallowed be thy name." There we
pray unto God that he will give us grace to live so that
we may, with all our conversations and doings, hallow and
sanctify him, according as his word telleth us. Now foras
much as the preaching of God's word is most necessary to
bring us into this hallowing, we pray in the same petition for
the office of preaching. For the sanctifying of the name

ny preaching of God cannot be, except the office of preaching be maintained,
w and his word be preached and known : therefore in the same
petition, when I say, Sanctificetur, " Hallowed be thy name,"
I pray that his word may be spread abroad and known,

The meaning through which comcth sanctifying. So likewise in this peti-
tion, "Give us this day our daily bread," we pray for all
those things which be necessary and requisite to the suste
nance of our souls and bodies. Now the first and principal
thing that we have need of in this life is the magistrates :
without a magistrate we should never live well and quietly.
Then it is necessary and most needful to pray unto God
for them, that the people may have rest, and apply their
business, every man in his calling ; the husbandman in tilling1
and ploughing, the artificer in his business. For you must
ever consider, that where war is, there be all discommodities;
no man can do his duty according unto his calling, as appear-
cth now in Germany, the Emperor2 and the French king3
being at controversy. I warrant you, there is little rest or
quietness. Therefore in this petition we pray unto God for
our magistrates, that they may rule and govern this realm
well and godly ; and keep us from invasions of alienates and
strangers; and to execute justice, and punish malefactors: and
this is so requisite, that we cannot live without it. Therefore
when we say, " Give us this day our daily bread;" we pray
for the king, his counsellors, and all his officers. But not
every man that saith these words understandeth so much ;
[i his tilling, 1584.] [2 Charles V.] [3 Henry II.]

Son."slM!ti

XXI.]

ON THE LORDS PRAYER.

for it is obscurely included, so that none perceive it but those
which earnestly and diligently consider the same. But St
Paul he expresseth it with more words plainly, saying, " I
exhort you to make supplications and prayers for all men, i Tim. a.
but specially pro regibus et qui in sublimitate constituti
sunt, for the kings, and for those which be aloft." Whereto?
Ut placidam et quietam vitam agamus, " That we may live
godly and quietly, in all honesty and godliness." And when
I pray for them, I pray for myself: for I pray for them
that they may rule so, that I and all men may live quietly
and at rest. And to this end we desire a quiet life, that
we may the better serve God, hear his word, and live after
it. For in the rebels' time, I pray you, what godliness was
shewed amongst them ? They went so far, as it was told,
that they denied other men's wives : what godliness was this ?
In what estate, think you, were those faithful subjects which
at the same time were amongst them ? They had sorrow
enough, I warrant you. So it appeareth, that where war is, Rebels are
there is right godliness banished and gone. Therefore to good men.
pray for a quiet life, that is as much as to pray for a godly
life, that we may serve God in our calling, and get our livings
uprightly. So it appeareth, that praying for magistrates is
as much as to pray for ourselves.

They that be children, and live under the rule of then-
parents, or have tutors, they pray in this petition for their
parents and tutors ; for they be necessary for their bringing
up : and God will accept their prayer, as well as theirs which
be of age. For God hath no respect of persons ; he is as God is no
ready to hear the youngest as the oldest : therefore let them of persons.
be brought up in godliness, let them know God. Let parents
and tutors do their duties to bring them up so, that as soon The eciuca-
as their age serveth, they may taste and savour God ; let cMicken.
them fear God in the beginning, and so they shall do also
when they be old. Because I speak here of orphans, I shall
exhort you to be pitiful unto them ; for it is a thing that
pleaseth God, as St James witnesseth, saying, Religio pura, James i.
&c., " Pure religion."

It is a common speech amongst the people, and much The tr
used, that they say, "All religious houses are pulled down:"
which is a very peevish saying, and not true, for they are
not pulled down. That man and that woman that live toge-

392 THE FIFTH SERMON [sERM.

thcr godly and quietly, doing the works of their vocation,
and fear God, hear his word and keep it ; that same is a
religious house, that is, that house that pleaseth God. For

True religion, religion, pure religion, I say, standeth not in wearing of a
monk's cowl, but in righteousness, justice, and well-doing, and,
as St James saith, in visiting the orphans, and widows that
lack their husbands, orphans that lack their parents ; to help
them when they be poor, to speak for them when they be
oppressed : herein standeth true religion, God's religion, I say :
the other which was used was an unreligious life, yea, rather
an hypocrisy. There is a text in scripture, I never read it

j'rov. xiv. but I remember these religious houses : Estque recta homini
via, cuju8 tamen postremum iter est ad mortem ; " There
is a way, which way seemeth to men to be good, whose end
is eternal perdition." When the end is naught, all is naught.
So were these monks' houses, these religious houses. There

The fondness were many people, specially widows, which would ffive over

amlsiinpli- * *

^ikfudid house- keeping, and go to such houses, when they might have

livmfisfn done mucn good in maintaining of servants, and relieving of
poor people; but they went their ways. What a madness
was that ! Again, how much cause we have to thank God,
that we know what is true religion ; that God hath revealed
unto us the deceitfulness of those monks, which had a goodly
shew before the world of great holiness, but they were naught

Luke xvi. within. Therefore scripture saith, Quod excelsum est homi-
nibus, abominabile est coram Deo ; " That which is highly
esteemed before men is abominable before God." Therefore

it is better to that man and woman that live in the fear of God are much

live in the , , •« • i

fear of God better than their houses were.

than to be a

I read once a story of a holy man1, (some say it was St
Anthony,) which had been a long season in the wilderness,
neither eating nor drinking any thing but bread and water :
at the length he thought himself so holy, that there should
be nobody like unto him. Therefore he desired of God to
know who should be his fellow in heaven. God made him
answcr> an(l commanded him to go to Alexandria; there he
1 should find a cobler which should be his fellow in heaven.
Now he went thither and sought him out, and fell in acquaint
ance with him, and tarried with him three or four days to see
his conversation. In the morning his wife and he prayed
P Vita? Patrum, pp. 519, 671. Antverp. 1615.]

matins.

xxi.] ON THE LORD'S PRAYER. 393

together ; then they went to their business, he in his shop, The cooler's
and she about her housewifery. At dinner time they had
bread and cheese, wherewith they were well content, and
took it thankfully. Their children were well taught to fear
God, and to say their Pater-noster, and the Creed, and the
Ten Commandments ; and so he spent his time in doing his
duty truly. I warrant you, he did not so many false stitches
as coblers do now-a-days. St Anthony perceiving that, came
to knowledge of himself, and laid away all pride and pre
sumption. By this ensample you may learn, that honest
conversation and godly living is much regarded before God ;
insomuch that this poor cobler, doing his duty diligently,
was made St Anthony's fellow. So it appeareth that we be

not destituted of religious houses: those which apply their they be.
business uprightly and hear God's word, they shall be St An
thony's fellows ; that is to say, they shall be numbered
amongst the children of God.

Further, in this petition the man and wife pray one for Man and

wife prav

the other. For one is a help unto the other, and so neces- <™e for

-1 another.

sary the one to the other : therefore they pray one for the

other, that God will spare them their lives, to live together

quietly and godly, according to his ordinance and institution ;

and this is good and needful. As for such as be not married,

you shall know that I do not so much praise marriage, that

I should think that single life is naught ; as I have heard

some which will scant allow single life. They think in their some aiiow

hearts that all those which be not married be naught : there- life.

fore they have a common saying amongst them, "What!"

say they, "they be made of such metal as we be made of;"

thinking them to be naught in their living ; which suspicions

are damnable afore God : for we know not what gifts God

hath given unto them; therefore we cannot with good con

science condemn them or judge them. Truth it is, " marriage

is good and honourable amongst all men," as St Paul witness-

eth; Et adulteros et fornicat ores judicabit Dominus, "And

the Lord shall and will judge," that is, condemn, " adulterers God win

and whoremongers ; " but not those which live in single life, adulterers

O * and whore-

When thou livest in lechery, or art a whore, or whoremonger, keepers.
then thou shalt be damned : but when thou livest godly and
honestly in single life, it is well and allowable afore God; single life is
yea, and better than marriage : for St Paul saith, Volo vos

marriage.

394 THE FIFTH SERMON [SERM.

absque solicitudine esse, " I will have you to be without
carefulness," that is, unmarried; and sheweth the commodities,
saying, " they that be unmarried set their minds upon God,
how to please him, and to live after his commandments. But
as for the other, the man is careful how to please his wife ;
and again, the woman how to please her husband." And this
is St Paul's saying of the one as well as of the other. There
fore I will wish you not to condemn single life, but take one
with the other ; like as St Paul teacheth us, not so extol the
Paul doth one, that we should condemn the other. For St Paul praiseth
as well single life, as marriage; yea, and more too. For
those that be single have more liberties to pray and to serve
God than the other : for they that be married have much
trouble and afflictions in their bodies. This I speak, because
I hear that some there be which condemn single life. I would
have them to know that matrimony is good, godly, and allow
able unto all men : yet for all that, the single life ought not
to be despised or condemned, seeing that scripture alloweth
it; yea, and he amrmeth that it is better than matrimony,
if it be clean without sin and offence.

. ray for Further, we pray here in this petition for good servants,
that God will send unto us good, faithful, and trusty servants;
for they are necessary for this bodily life, that our business
may be done : and those which live in single life have more
need of good trusty servants than those which are married.
Those which are married can better oversee their servants.
For when the man is from home, at the least the wife over-
secth them, and keepeth them in good order. For I tell you,
servants must be overseen and looked to : if they be not
overseen, what be they ? It is a great gift of God to have
a good servant : for the most part of servants are but eye-
servants ; when their master is gone, they leave off from their
labour, and play the sluggards: but such servants do contrary
to God's commandment, and shall be damned in hell for their
slothfulness, except they repent. Therefore, I say, those that
be unmarried have more need of good servants than those
which be married; for one of them at the least may always
oversee the family. For, as I told you before, the most part
of servants be eye-servants ; they be nothing when they be
not overseen.

There was once a fellow asked a philosopher a question,

trusty and
true servants.

Servants
must IK?

OVtTkCfU.

XXI.] ON THE LORD^S PRAYER. 395

saying, Quomodo saginatur equus ? " How is a horse made
fat ?" The philosopher made answer, saying, Oculo domini,
"With his master's eye." Not meaning that the horse should The master's

eye maketh

be fed with his master's eye, but that the master should over- the horse fat.
see the horse, and take heed to the horse-keeper, that the
horse might be well fed. For when a man rideth by the way,
and cometh to his inn, and giveth unto the hostler his horse
to walk, and so he himself sitteth at the table and maketh
good cheer, and forgetteth his horse ; the hostler cometh and
saith, " Sir, how much bread shall I give unto your horse ?"
He saith, " Give him two-penny worth." I warrant you, this
horse shall never be fat. Therefore a man should not say to
the hostler, " Go, give him ;" but he should see himself that
the horse have it. In like manner, those that have servants
must not only command them what they shall do, but they
must see that it be done: they must be present, or else it
shall never be done. One other man asked that same philo
sopher this question, saying, "What dung is it that maketh
a man's land most fruitful in bringing forth much corn?"
"Marry," said he, Vestigia domini, "The owner's footsteps."
Not meaning that the master should come and walk up and jjo^ung the
down, and tread the ground ; but he would have him to come
and oversee the servants tilling of the ground, commanding
them to do it diligently, and so to look himself upon their
work: this shall be the best dung, saith the philosopher.
Therefore never trust servants, except you may be assured of
their diligence; for I tell you truly, I can come no where but
I hear masters complaining of their servants. I think verily,
they fear not God, they consider not their duties. Well, I
will burthen them with this one text of scripture, and then go
forward in my matters. The prophet Jeremy saith, Male- Jer. xiviii.
dictus quifacit opus Domini neglig enter. Another transla
tion hath fraudulenter, but it is one in effect: "Cursed be he Negligent

* ill srvans ar

that doth the work of the Lord negligently or fraudulently,
take which you will. It is no light matter, that God pro-
nounceth them to be cursed. But what is "cursed?" What is
it? "Cursed" is as much to say as, "It shall not go well with
them; they shall have no luck; my face shall be against them."
Is not this a great thing? Truly, consider it as you list1, but
it is no light matter to be cursed of God, which ruleth heaven

[i lust, 1584.]

servants are

396

THE FIFTH SKRMOX

[SERM.

Col. Hi. 24.
Servants
serve the
Lord Christ.

Jacob was a

painful

servant.

Eleazer

Abraham's

servant.

Job. iv.

J'otinhar
was lieu
tenant of the
Tower in
Egypt.

Daniel served
king Darius.

and earth. And though the prophet speaketh these words
of warriors going to war, yet it may be spoken of all servants,
yea, of all estates, but specially of servants ; for St Paul saith,
Domino Christo servitis: "You servants," saith he, "you serve
the Lord Christ, it is his work/' Then, when it is the Lord's
work, take heed how you do it ; for cursed is he that doth it
negligently. But where is such a servant as Jacob was to
Laban ? How painful was he ! How careful for his master's
profit ! Insomuch that when somewhat perished, he restored
it a^ain of his own. And where is such a servant as Eleazer

O

was to Abraham his master? What a journey had he ! How
careful he was, and when he came to his journey's end, he
would neither eat nor drink afore he had done his master's
message ; so that all his mind was given only to serve his
master, and to do according to his commandments : insomuch
that he would neither eat nor drink till he had done according
to his master's will! Much like to our Saviour's saying,
Cibus meus est ut faciam voluntatem ejus, qui misit me ;
" This is my meat, to do the will of him that sent me." I
pray you servants, mark tliis Eleazer well ; consider all the
circumstances of his diligent and iaithful service, and follow
it : else if you follow it not, you read it to your own con
demnation. Likewise consider the true service which Joseph,
that young man1, did unto his master Potiphar, lieutenant of
the Tower; how faithfully he served, without any guile or
fraud: therefore God promoted him so, that he was made
afterwards the ruler over all Egypt. Likewise consider how
faithful Daniel was in serving king Darius. Alack, that you
servants be stubborn-hearted2, and will not consider tliis! You
will not remember that your service is the work of the Lord ;
you will not consider that the curse of God hangeth upon
your heads for your slothfulness and negligence. Take heed,
therefore, and look to your duties.

Now, further : whosoever prayeth this prayer with a
good faithful heart, as he ought to do, he prayeth for all
ploughmen and husbandmen, that God will prosper and
increase their labour; for except he give the increase, all
their labour and travail is lost. Therefore it is needful to
pray for them, that God may send his benediction by their

[l godly young man, 1562.]
[2 so stubborn-hearted, 1562.]

XXI

a.] ON THE LORD^S PRAYER. 897

labour ; for without corn and such manner of sustenance we
cannot live. And in that prayer we include all artificers ; This petition
for by3 their labours God giveth us many commodities which manUy.e
we could not lack. We pray also for wholesome air. Item,
we pray for seasonable weather. When we have too much
rain, we pray for fair weather : again, when we lack rain,
we pray that God will send rain. And in that prayer we
pray for our cattle, that God will preserve them to our use
from all diseases : for without cattle we cannot live ; we
cannot till the ground, nor have meat : therefore we include
them in our prayer too.

So you see that this prayer containeth innumerable things.
For we pray for all such things as be expedient and needful
for the preservation of this life. And not alone this, but we
have here good doctrine and admonitions besides. For here
we be admonished of the liberality of God our heavenly TWS petition
Father, which he sheweth daily over us. For our Saviour, g^f^J.
knowing the liberality of God our heavenly Father, com- ality-
mandeth4 us to pray. If he would not give us the things
we ask, Christ would not have commanded us to pray. If
he had borne an ill will against us, Christ would not have
sent us to him. But our Saviour, knowing his liberal heart
towards us, com mandeth4 us to pray, and desire all things
at his hands.

And here we be admonished of our estate and condition, Here we
what we be, namely, beggars. For we ask bread : of whom ? we are bog-
Marry, of God. What are we then? Marry, beggars:
the greatest lords and ladies in England are but beggars
afore God. Seeing then that we all are but beggars, why
should we then disdain and despise poor men ? Let us there
fore consider that we be but beggars ; let us pull down our
stomachs. For if we consider the matter well, we are like
as they be afore God : for St Paul saith, Quid habes quod
non accepisti? " What hast thou that thou hast not received icor.iv.
of God?" Thou art but a beggar, whatsoever thou art: and The rich man

is a beggar

though there be some very rich, and have great abundance, before God.
of whom have they it ? Of God. What saith he, that rich
man? He saith, ''Our Father, which art in heaven, give us
this day our daily bread :" then he is a beggar afore God
as well as the poorest man. Further, how continueth the
[3 through, 1562.] [4 commanded, 1584.]

398 THE FIFTH SERMON [sERM.

rich man in his riches ? Who made him rich ? Marry, God.
Proy. x. For it is written, Benedictio Dei facit divitem ; " The bless-

Ood I bless- *

ing^maketh mg Of QO(J makcth rich." Except God bless, it standeth to
no effect : for it is written, Comedent et non saturabuntur ;
" They shall eat, but yet never be satisfied." Eat as much
as you will, except God feed you, you shall never be full.
So likewise, as rich as a man is, yet he cannot augment his
riches, nor keep that he hath, except God be with him,
except he bless him. Therefore let us not be proud, for we
be beggars the best of us.

Note here, that our Saviour biddeth us to say, " us."
This " us" lappcth in all other men with my prayer ; for
every one of us prayeth for another. When I say, " Give
us this day our daily bread," I pray not for myself only,
if I ask as he biddeth me ; but I pray for all others. Where
fore say I not, " Our Father, give me tliis day my daily
bread?" For because God is not my God alone, he is a
common God. And here we be admonished to be friendly,
loving, and charitable one to another : for what God giveth,
I cannot say, " This is my own ;" but I must say, " This is

NO man may ours." For the rich man cannot say, "This is mine alone,

do with his . .

pods what God hath given it unto me for my own use." rsor yet hath

him lusteth. . . e * .

the poor man any title unto it, to take it away from him.
No, the poor man may not do so ; for when he doth so, he
is a thief afore God and man. But yet the poor man hath
title to the rich man's goods ; so that the rich man ought to
let the poor man have part of his riches to help and to
comfort him withal. Therefore when God sendeth unto mo
much, it is not mine, but ours ; it is not given unto me alone,
but I must help my poor neighbours withal.

But here I must ask you rich men a question. How
chanceth it you have your riches ? " We have them of God,"
poor men's you will say. But by what means have you them? "By
prayer," you will say. " We pray for them unto God, and

he giveth us the same." Very well. But I pray you tell
me, what do other men which are not rich ? Pray they not
as well as you do ? " Yes, " you must say ; for you cannot
deny it. Then it appeareth that you have your riches not
through your own prayers only, but other men help you to
pray for them: for they say as well, " Our Father, give
us this day our daily bread," as you do ; and peradventure

xxi.] ON THE LORD'S PRAYER. 3.99

they be better than you be, and God heareth their prayer
sooner than yours. And so it appeareth most manifestly,
that you obtain your riches of God, not only through your
own prayer, but through other men's too : other men help
you to get them at God's hand. Then it followeth, that
seeing you get not your riches alone through your own
prayer, but through the poor man's prayer, it is meet that
the poor man should have part of them ; and you ought to
relieve his necessity and poverty. But what meaneth God
by this inequality, that he giveth to some an hundred pound ;
unto this man five thousand pound; unto this man in a
manner nothing at all ? What meaneth he by this inequality ?
Here he meaneth, that the rich ought to distribute his riches
abroad amongst the poor : for the rich man is but God's
officer, God's treasurer : he ought to distribute them accord- treasurer.
ing unto his Lord God's commandment. If every man were
rich, then no man would do any thing : therefore God

maketh some rich and some poor. Again ; that the rich

i • /"i j j ^e p°or t°

may have where to exercise his charity, (jod made some the rich.

rich and some poor : the poor he sendeth unto the rich to

desire of him in God's name help and aid. Therefore, you

rich men, when there cometh a poor man unto you, desiring

your help, think none otherwise but that1 God hath sent

him unto you.; and remember that thy riches be not thy

own, but thou art but a steward over them. If thou wilt

not do it, then cometh in St John, which saith: "He that i John m.

hath the substance of this world, and seeth his brother lack,

and helpeth him not, how remaineth the love of God in

him?" He speaketh not of them that have it not, but of

them that have it : that same man loveth not God, if he

help not his neighbour, having wherewith to do it. This is

a sore and hard word. There be many which say with Man^ay

their mouth, they love God : and if a» man should ask here God.

this multitude, whether they love God or no; they would say,

" Yes, God forbid else !" But if you consider their unmerci-

fulness unto the poor, you shall see, as St John said, " the

love of God is not within them." Therefore, you rich men,

ever consider of whom you have your riches : be it a

thousand pound, yet you fetch it out of this petition. For This petition

, M i i %% • /N i, is God's store-

this petition, " Give us this day our daily bread, is God s house,
[i but God, 1562.]

400 THE FIFTH SERMON' [sEKM.

store-house, God's treasure-house : here licth all his provi
sion, and here you fetch it. But ever have in remembrance
that this is a common prayer : a poor man prayeth as well
as thou, and peradventure God sendeth this riches unto thee
for another man's prayers' sake, which prayeth for thee,
whose prayer is more effectual than thine own. And there
fore you ought to be thankful unto other men, which pray
for you unto God, and help you to obtain your riches.
Again, this petition is a remedy against this wicked care-

ShS.eare" fumess of men» when they seek how to live, and how to get
their livings, in such wise, like as if there were no God at
all. And then there be some which will not labour as God
hath appointed unto them ; but rather give them to false
hood ; to sell false ware, and deceive their neighbours ; or
to steal other men's sheep or conies : those fellows are far
wide. Let them come to God's treasure-house, that is to
say, let them come to God and call upon him with a good
faith, saying, " Our Father, give us this day our daily
bread ;" truly God will hear them. For this is the only
remedy that we have here on earth, to come to his treasure-
house, and fetch there such things as we lack. Consider

cod pmmis- this word " daily." God promiseth us to feed us daily. If

eth to feed *

us duiiy. yc believe this, why use you then falsehood and deceit?
Therefore, good people, leave your falsehood; get you rather
to this treasure-house ; then you may be sure of a living :
for God hath determined that all that come unto him,
desiring his help, they shall be holpen ; God will not forget
them. But our unbelief is so great, we will not come unto
him : we will rather go about to get our living with falsehood,
than desire the same of him.

0 what falsehood is used in Engknd, yea, in the whole
world ! It were no l marvel if the fire from heaven fell
upon us, like as it did upon the Sodomites, only for our false-

A false prac- hood's sake ! I will tell you of a false practice that was

tice imi i/h

used among practised2 in my country where I dwell. But I will not tell

the men of r «/ v

the country, ft yOU ^0 teach you to do the same, but rather to abhor it :
for those which use such deceitfulness shall be damned world
without end, except they repent. I have known some that
had a barren cow : they would fain have had a great deal of
money for her ; therefore they go and take a calf of another
[! not, 1562.] [2 of some which arc practised, 1562.]

XXI. j ON THE LORD^S PRAYER. 401

cow, and put it to this barren cow, and so come to the
market, pretending that this cow hath brought that calf; and
so they sell their barren cow six or eight shillings dearer
than they should have done else. The man which bought
the cow cometh home : peradventure he hath a many of child
ren, and hath no more cattle but this cow, and thinketh he
shall have some milk for his children; but when all things
cometh to pass, this is a barren cow, and so this poor man is
deceived. The other fellow, which sold the cow, thinketh
himself a jolly fellow and a wise merchant ; and he is called
one that can make shift for himself. But I tell thee, whoso
ever thou art, do so if thou lust, thou shalt do it of this
price, — thou shalt go to the devil, and there be hanged on the The reward
fiery gallows world without end : and thou art as very a thief worldlings is

J damnation

as when thou takest a man's purse from him going by the ™™v* they
way, and thou sinnest as well against this commandment,
Non fades fur turn, " Thou shalt do no theft." But these
fellows commonly, which use such deceitfulness and guiles, can
speak so finely, that a man would think butter should scant
melt in their mouths.

I tell you one other falsehood. I know that some husband- Another
men go to the market with a quarter of corn : now they &
would fain sell dear the worst as well as the best ; therefore
they use this policy : they go and put a strike3 of fine malt
or corn in the bottom of the sack, then they put two strikes
of the worst they4 had ; then a good strike aloft in the sack's
mouth, and so they come to the market. JSTow there cometh
a buyer, asking, " Sir, is this good malt?" " I warrant you,"
saith he, " there is no better in this town." And so he sell-
eth all his5 malt or corn for the best, when there be but
two strikes of the best in his sack. The man that buyeth it
thinketh he hath good malt, he cometh home : when he put-
tcth the malt out of the sack, the strike which was in the
bottom covereth the ill malt which was in the midst ; and
so the good man shall never perceive the fraud, till he cometh
to the occupying of the corn. The other man that sold it
taketh this for a policy : but it is theft afore God, and he
is bound to make restitution of so much as those two strikes
which were naught were sold too dear ; so much he ought to

[3 a bushel.] [4 that they, 1562.]

[5 the, 1584.]

26
[LATIMER.]

country
eceit.

402 THE FIFTH SERMON

restore, or else he shall never come to heaven, if God be true
in his word.

I could tell you of one other falsehood, how they make
wool to weigh much : but I will not tell it you. If you learn
to do those falsehoods whereof I have told you now, then
take the sauce with it, namely, that you shall never see the
bliss of heaven, but be damned world without end, with the
devil and all his angels. Now go1 when it please you, use
falsehood. But I pray you, wherefore will you deceive your
neighbour, whom you ought to love as well as your own
self? Consider the matter, good people, what a dangerous
thing it is to fall into2 the hands of the ever-living3 God.
Leave falsehood : abhor it. Be true and faithful in your call
ing. Qucerite regnum Dei, et jmtitiam ejus, et cetera omnia
adjicientur vobis : " Seek the kingdom of God, and the right
eousness thereof, then all things necessary for you shall come
unto you unlocked for."

Therefore in this petition, note first God's goodness,
how gentle he is towards us ; insomuch that he would have
us to come unto him and take of him all things. Then again,
note what we be, namely, beggars, for we beg of him ; which
admonisheth us to leave stoutness and proudness, and to be
humble. Note what is, " our ;" namely, that one prayeth for
another, and that this storehouse is common unto all men.
Note again, what we be when we be false ; — the children of
the devil, and enemies unto God.
The mind or There be some men which would have this petition not to

r,o,i would
Shirn

import or contain these bodily things, as tilings which be
'' too vile to be desired at God's hand; therefore they expound
it altogether spiritually, of things pertaining unto the soul
only : which opinion, truly, I do not greatly like. For shall
trust God for my soul, and shall I not trust him for my
body? Therefore I take it, that all things necessary to soul
and body are contained in this petition : and we ought to seek
all things necessary to our bodily food only in this storehouse.
But you must not take my sayings after such sort, as
though you should do nothing but sit and pray; and yet you
should have your dinner and supper made ready for you.
No, not so : but you must labour, you must do the work of
your vocation. Queerite regnum Dei, "Seek the kingdom of
[i go to, 1562.] [2 in, 1562.] [3 everlasting, 1584.]

xxi.] ox THE LORD'S PRAYER. 403

heaven :" you must set those two things together, works and
prayer. He that is true in his vocation, doing4 according as The way to
God willeth him to do, and then prayeth5 unto God, thatlivi"ge
man or woman may be assured of their living; as sure, I
say, as God is God. As for the wicked, indeed God of his
exceeding mercy and liberality findeth them ; and sometimes
they fare better than the good man doth: but for all that the
wicked man hath ever an ill conscience ; he doth wrong unto
God ; he is an usurper, he hath no right unto it. The good
and godly man he hath right unto it ; for he cometh by it
lawfully, by his prayer and travail. But these covetous men, The covetous

., . , , , . man doth but

think ye, say they this prayer with a faithful heart, " Our ™££eod
Father, which art in heaven ; Give us this day our daily PraYeth-
bread?" Think ye they say it from the bottom of their
hearts ? No, no ; they do but mock God, they laugh him to
scorn, when they say these words. For they have their
bread, their silver and gold in their coffers6, in their chests,
in their bags or budgets ; therefore they have no savour of
God : else they would shew themselves liberal unto their poor
neighbours ; they would open their chests and bags, and lay
out and help their brethren in Christ. They be as yet but
scorners : they say this prayer like as the Turk might say it.
Consider this word, " Give." Certainly, we must labour,
yet we must not so magnify our labour as though we gat
our living by it. For labour as long as thou wilt, thou shalt
have no profit by it, except the Lord increase thy labour.
Therefore we must thank him for it; he doth it; he giveth it.
To whom ? Labor anti et poscenti, " Unto him that labour-
eth and prayeth." That man that is so disposed shall not
lack, as he saith, Dabit Spiritum Sanctum poscentibus il
ium ; " He will give the Holy Ghost unto them that desire the
same." Then, we must ask ; for he giveth not to sluggards.
Indeed, they have his benefits ; they live wealthily : but, as I
told you afore, they have it with an ill conscience, not law
fully. Therefore Christ saith, Solem suum oriri sinit super
justos et injustos ; " He suffers his sun to rise upon the just Matt. v.
and unjust." Also, Nemo scit an odio vel amore sit dignus ;
" We cannot tell outwardly by these worldly things, which be ^wfsjew
in the favour of God, and which be not ;" for they be com- j™}-^ are
mon unto good and bad : but the wicked have it not with favoun

O

[4 doth, 1562.] p pray they, 1562.] [6 gold in their chests, 1584.]

26—2

404 THK FIFTH SERMON [sERM.

a good conscience; the upright, good man hath his living
through his labour and faithful prayer. Beware that you
trust not in your labour, as though ye got your living by it:
for, as St Paul saith, Qui plantat nihil est, neque qui rigat,
i cor.iii. sed qui dat incrementum Deus; " Neither he that plantcth is
aught, nor he that watereth, but God that giveth the in
crease." Except God give the increase, all our labour is lost,
what they be They that be the children of this world, as covetous persons,
S?2E1'8 extortioners, oppressors, caterpillars, usurers, think you they
come to God's storehouse ? No, no, they do not ; they have
not the understanding of it; they cannot tell what it meancth.
For they look not to get their livings at God's storehouse,
but rather they think to get it with deceit and falsehood,
with oppression, and wrong doings. For they think that all
things be lawful unto them; therefore they think1 that though
they take other men's goods through subtilty and crafts, it is
no sin. But 1 tell you, those things which we buy, or get
with our labour, or are given us by inheritance, or other-
ways, those things be ours by the law ; which maketh meum
and tuum, mine and thine. Now all things gotten otherwise
are not ours ; as those things which be gotten by crafty con
veyances, by guile and fraud, by robbery and stealing, by
extortion and oppression, by hand-making, or howsoever you
uodinu.h comc by ft beside the right way, it is not yours; insomuch
giuengSIds that you may not give it for God's sake, for God hateth it.

But you will say, "What shall we do with the good
gotten by unlawful means?" Marry, I tell thee : make
restitution ; which is the only way that pleaseth God. O
Lord, what bribery, falsehood, deceiving, false getting of
goods is in England ! And yet for all that, we hear nothing
of restitution ; which is a miserable thing. I tell you, none
of them which have taken their neighbour's goods from him
by any manner of falsehood, none of them, I say, shall be
Restitution saved, except they make restitution, either in affect or effect ;
in effect, when they be able; in affect, when they be not
able in no wise. Ezekiel saith, Si impius egerit pcenitentiam,
iii. et rapinam reddiderit; "When the ungodly doth repent, and
restoreth the goods gotten wrongfully and unlawfully." For
unlawful goods ought to be restored again : without restitu
tion look not for salvation. Also, this is a true sentence
[i therefore think, 1584.]

xxi.] ON THE LORD'S PRAYER. 405

used of St Augustine2, Non remittetur peccatum, nisi resti-

tuatur ablatum ; "Robbery, falsehood, or otherwise ill-gotten

goods, cannot be forgiven of God, except it be restored again."

Zacheus, that good publican, that common officer, he gave a

good ensample unto all bribers and extortioners. I would zacheus is

they all would follow his ensample ! He exercised not open for an bribers

robbery ; he killed no man by the way ; but with crafts and

subtilties he deceived the poor. When the poor men came

to him, he bade them to come again another day ; and so

delayed the time, till at the length he wearied poor men,

and so gat somewhat of them. Such fellows arc now, in

our time, very good cheap ; but they will not learn the

second lesson. They have read the first lesson, how Zachee

was a bribe-taker ; but they will not read the second : they Bribers win

AT i «n T» TTTI • IT a not read the

say A, but they will not say 13. What is the second lesson r second ies-
Si quern defraudavi, reddam quadruplum ; " If I have de- Luke xix.
ceived any man, I will restore it fourfold." But we may
argue that they be not such fellows as Zacheus was, for we
hear nothing of restitution ; they lack right repentance.

It is a wTonderful thing to see, that Christian people will
live in such an estate, wherein they know themselves to be
damned : for when they go to bed, they go in the name of the Bribers go to
devil. Finally3, whatsoever they do, they do it in his name, devu-sname.
because they be out of the favour of God. God loveth4 them
not ; therefore, I say, it is to be lamented that we hear
nothing of restitution. StPaul saith, Qui furabatur non am-
plius furetur; "He that stale, let him steal no more."" Which Ephes.iv.
words teach us, that he which hath stolen or deceived, and
kcepeth it, he is a strong thief so long till he restore again
the thing taken ; and shall look for no remission of his sins
at God's hand, till he hath restored again such goods. There
be some which say, " Repentance or contrition will serve ; it is not
it is enough when I am sorry for it." Those fellows cannot be°sorryto
tell what repentance meaneth. Look upon Zacheus : he did
repent, but restitution by and by followed. So let us do
too : let us live uprightly and godly ; and when we have
done amiss, or deceived any body, let us make restitution.
And after, beware of such sins, of such deceitfulness ; but
rather let us call upon God, and resort to his storehouse,

[2 Opera, Tom. n. col. 403, Edit. Boned. Antverp. 1700.]
[3 In sumrna, 1562.] [4 alloweth, 1584.]

Abuses of

406 THE FIFTH SERMON [sERM.

and labour faithfully and truly for our livings. Whosoever
God-* gift.. .g go disposed, him God will favour, and he shall lack nothing:
as for the other impenitent1 sluggards, they be devourers and
usurpers of God's gifts, and therefore shall bo punished, world
without end, in everlasting fire.

Remember this word " our :" what it meaneth I told you.
And here I have occasion to speak of the proprieties of things:
for I fear, if I should leave it so, some of you would report
me wrongfully, and affirm, that all things should be common.
There is I say not so. Certain it is, that God hath ordained pro-
KiS prieties of things, so that that which is mine is not thine ;
and what thou hast I cannot take from thee. If all things
were common, there could be no theft, and so this command
ment, Non fades furtum, " Thou shalt not steal," were in
vain. But it is not so : the laws of the realm make meum
He that hath et tuum, mine and thine. If I have things by those laws,
£i!Kf Ju1" then I have them well. But this you must not forget, that

country, hath

them weii. gt paul saith, Sitis necessitates sanctorum commwnc antes ;
" Relieve the necessity of those which have need." Things
are not so common, that another man may take my goods
from me, for this is theft ; but they are so common, that we
ought to distribute them unto the poor, to help them, and to
comfort them with it. We ought one to help another; for
this is a standing sentence : Qui habuerit substantiam hujus
mundi, et viderit fratrem suum necessitatem habere, et clau-
serit viscera sua ab eo, quomodo caritas Dei manet in eo ?
" He that hath the substance of this world, and shall see his
brother to have need, and shutteth up his entire affection
from him, how dwelleth the love of God in him?" There
was a certain manner of having things in common in the
time of the apostles. For some good men, as Barnabas was,
sold their lands and possessions, and brought the money unto
the apostles : but that was done for this cause, — there was
a^Shad a great many of Christian people at that time entreated very
common. ^ insomuch that they left all their goods : now, such folk
came unto the apostles for aid and help; therefore those
which were faithful men, seeing the poverty of their bre
thren, went and sold that that they had, and spent the
money amongst such poor which were newly made Christians.
Amongst others which sold their goods there was one Ana-
[! the impenitent, 1584.]

XXI.] ON THE LORD^S PRAYER. 407

nias and Saphira his wife, two very subtile persons : they went Ananias and
and sold their goods too ; but they played a wise part : they wife.1"
would not stand in danger of the losing of all their goods ;
therefore they agreed together, and took the one part from2
the money, and laid it up ; with the other part they came
to Peter, affirming that to be the whole money. For they
thought in their hearts, like as all unfaithful men do, " We it is good to
cannot tell how long this religion shall abide ; it is good to
be wise, and keep somewhat in store, whatsoever shall happen."
Now Peter, knowing by the Holy Ghost their falsehood, first
slew him with one word, and after her too : which indeed is
a fearful ensample, whereby we should be monished to be
ware of lies and falsehood. For though God punish thee
not by and by, as he did this Ananias, yet he shall find thee ;
surely he will not forget thee. Therefore learn here to take Learn to

beware of

heed of falsehood, and beware of lies. For this Ananias, this falsehood.
wilful Ananias, I say, because of this wilful lie, went to hell
with his wife, and there shall be punished world without
end. Where you see what a thing3 it is to make a lie. This
Ananias needed not to sell his lands, he had no such com
mandment : but seeing he did so, and then came and brought
but half the price, making a pretence as though he had
brought all, for that he was punished so grievously. 0 what
lies are made now-a-days in England, here and there in the
markets ! truly it is a pitiful thing that we nothing consider
it. This one ensample of Ananias and Saphira, their punish- Ananias was

. . , . , . . _ -1 punished for

ment, is able to condemn the whole world. msiie.

You have heard now, how men had things in common
in the first church : but St Paul he teacheth us how things
ought to be in common amongst us, saying, Sitis necessita-
tibus sanctorum communicantes ; "Help the necessity of those
which be poor." Our good is not so ours that we may do We may not
with it what us listeth ; but we ought to distribute it unto list with our
them which have need. No man, as I told you before, g°
ought to take away my goods from me ; but I ought to
distribute that that I may spare, and help the poor withal.
Communicantes necessitatibus, saith St Paul; "Distribute
them unto the poor," let them lack nothing ; but help them
with such things as you may spare. For so it is written,
Cui plus datum est, plus requiretur ab illo ; "He that hath He that hath

[2 of, 1584.] [3 grievous thing, 1562.J

408

THE Firm SERMON

[SERM.

much sh.iii
much.

2Thcss. in.
Lubbers that

will not

labour.

We must
labour that
we may have
wherewith to
relieve the
poor.

covetous

men an- like

unto cam.

'

Smethto

luli'S §?

much, must make account for much ; and if he have not spent
it well, he must make the heavier account." But I speak
not this to let poor folks from labour; for we must labour
and do the works of our vocation, every one in his calling :
for so it is written, Labores manuum tuarum manducabis, et
bene tibi erit, " Thou shalt eat thy hand-labour, and it shall
go well with thee." That is to say, every man shall work
for his living, and shall not be a sluggard, as a great many
be : every man shall labour and pray ; then God will send
him his living. St Paul saith, Qui non labor at, non comedat;
" He that labour eth not, let him not eat." Therefore those
lubbers which will not labour, and might labour, it is a good
thing to punish them according unto the king's most godly
statutes. For God himself saith, In sudore vultus tui vesceris
pane tuo; "In the sweat of thy face thou shalt eat thy bread."
Then cometh in St Paul, who saith, Matjis autem laboret, ut
det mdiyeiitibus ; " Let him labour the sorer, that he may
have wherewith to help the poor." And Christ himself saith,
Melius est dare quam accipere ; " It is better to give than
to take." So Christ, and all liis apostles, yea, the whole
scripture admonisheth us ever of our neighbour, to take heed
of him, to be pitiful unto him : but God knoweth there be a
great many which care little for their, neighbours. They do
like as Cain did, when God asked liim, " Cain, where is thy
brother Abel?" "What," saith he, "am I my brother's
keeper?" So these rich franklings1, these covetous fellows,
they scrape all to themselves, they think they should care
for nobody else but for themselves : God commandeth the
poor man to labour the sorer, to the end that he may be able
to help his poor neighbour : how much more ought the rich
to be liberal unto them !

But you will say, " Here is a marvellous doctrine, which
commandeth nothing but ' Give, Give :' if I shall follow this
doctrine, I shah1 give so much, that at the length I shall
have nothing left for myself." These be words of infidelity ;
he that speaketh such words is a faithless man. And I pray
you, tell me, have ye heard of any man that came to poverty,
because he gave unto the poor ? Have you heard tell of such

nca(l

pledge for it, that no man living hath come, or shall
[l A man above a vassal; a freeholder.]

XXI.] ON THE LOKD'S PRAYEll. 409

hereafter come to poverty, because he hath been liberal in
helping the poor. For God is a true God, and no liar : he
promiseth us in his word, that we shall have the more by
giving to the needy. Therefore the way to get is to scatter
that that you have. Give, and you shall gain. If you ask me,
"How shall I get riches?" I make thee this answer : " Scat
ter that that thou hast ; for giving is gaming." But you must Giving is
take heed, and scatter it according unto God's will and sive as" we

. . . should.

pleasure ; that is, to relieve the poor withal, to scatter it

amongst the flock of Christ. Whosoever giveth so shall

surely gain : for Christ saith, Date, et dabitur vobis ; " Give, Luke \± sjt.

and it shall be given unto you." Dabitur, " it shall be

given unto you." This is a sweet word, we can well away

with that ; but how shall we come by it ? Date, " Give."

This is the way to get, to relieve the poor. Therefore this

is a false and wicked proposition, to think that with giving

unto the poor we shall come to poverty. What a giver was Lot was a

Loth, that good man : came he to poverty through giving ?

No, no ; he was a great rich man. Abraham, the father of Abraham was

all believers, what a liberal man was he ; insomuch that he aiso.erd

sat by his door watching when any body went by the way,

that he might call him, and relieve his necessity ! What,

came he to poverty ? No, no : he died a great rich man.

Therefore let us follow the ensample of Loth and Abraham :

let us be- liberal, and then we shall augment our stock. For

this is a most certain and true word, Date, et dabitur vobis;

" Give, and it shall be given unto you." But we believe it

not ; we cannot away with it. The most part of us are more we cannot

given to take from the poor, than to relieve their poverty. uTisword1

They be so careful for their children, that they cannot tell

when they be well. They purchase this house and that

house ; but what saith the prophet ? Vce, qui conjungitis isai. v.

domum domui; "Woe be unto you that join house to house !"

the curse of God hangeth over your heads. Christ saith,

Qui diligit patrem vel matrem vel filios plus quam me non

est me dignus ; " He that loveth his father or mother or

children more than me, he is not meet for me." Therefore who they be

those which scrape and gather ever for their children, and in their children

' more than

the mean season forget the poor, whom God would have God-
relieved; those, I say, regard their children more than God's
commandments : for their children must be set up, and the

410 THE FIFTH SERMON [sERM.

Happy is the poor miserable people is forgotten in the mean season. There

chilli whose . . ii i 11* TT • J.T_

father Roeth is a common saying amongst the worldlings, Happy is that
child whose father goeth to the devil : but this is a worldly
happiness. The same is seen when the child can begin with
two hundred pound, whereas his father began with nothing :
it is a wicked happiness, if the father gat those goods wick
edly. And there is no doubt but many a father goeth to
the devil for his child's sake; in that he neglected God's
commandment, scraped for his child, and forgat to relieve his
poor miserable neighbour. We have in scripture, Qui mise-

oodiyand retur paupcris, fcemratur Deo ; "Whosoever hath pity over

lawful usury. i ^ i •

the poor, he lendeth unto God upon usury : that is to say,
God will give it unto him again with increase : this is a
lawful and godly usury.

Certain it is, that usury was allowed by the laws of this

realm * ; yet it followed not that usury was godly, nor allowed

before God. For it is not a good argument, to say, "It is

forbidden to take ten pounds of the hundred, ergo, I may

take five :" like as a thief cannot say, "It is forbidden in the

law to steal thirteen-pence half-penny ; ergo, I may steal six-

^"im'c'nt pence, or three-pence, or two-pence." No, no ; this reason-

before t;od. ing wi]i not scrve afore God : for though the law of this

realm hangeth him not, if he steal four-pence, yet for all

that he is a thief before God, and shah1 be hanged on the

fiery gallows in hell. So he that occupieth usury, though by

the laws of this realm he might do it without punishment,

smaii usury (for the laws are not so precise,) yet for all that he doth

fheft8™ both wickedly in the sight of God. For usury is wicked before

God, be it small or great; like as theft is wicked. But I

will tell you how you shall be usurers to get much gain.

Give it unto the poor ; then God will give it to thee with

gain. Give twenty pence, and thou shalt have forty pence.

intone It shall come again, thou shalt not lose it; or else God is not

not lose God. What needeth it to use such deceitfulness and false-

our alms.

TO distribute hood to get riches ? Take a lawful way to get them ; that
is, to scatter this abroad that thou hast, and then thou shalt

have it again with great gain : quadrnplmn, " four times,"
saith scripture. Now God's word saith, that I shall have
again that which I laid out with usury, with gain. Is it true

[! The laws that " allowed" usury were repealed, and all usury
strictly forbidden by the 5 and 6 Edw. VI., c. 20.]

XXI

.] ON THE LORD^S PRAYER. 411

that God saith ? Yes : then let me not think, that giving unto
the poor doth diminish my stock, when God saith the contrary,
namely, that it shall increase ; or else we make God a liar.
For if I believe not his sayings, then by mine infidelity I
make him a liar, as much as is in me. Therefore learn here A lesson for

rich men.

to commit usury : and specially you rich men, you must
learn this lesson well ; for of you it is written, " Whosoever
hath much, must make account for much." And you have
much, not to that end, to do with it what you lust ; but you
must spend it as God appointeth you in his word to do : for
no rich man can say before God, " This is my own." No, he
is but an officer over it, an almoner, God's treasurer. Our
Saviour saith, Omnis qui reliquerit agrum, fyc., centuplum
accipiet ; " Whosoever shall leave his field, shall receive it
again an hundred fold." As, if I should be examined now of
the papists, if they should ask me, " Believe you in the Thejnasys
mass?" I say, "No; according unto God's word, and my doctrine.
conscience, it is naught, it is but deceitfulness, it is the devil's
doctrine." Now I must go to prison, I leave all things be
hind me, wife and children, goods and land, and all my
friends : I leave them for Christ's sake, in his quarrel. What
saith our Saviour unto it? Centuplum accipiet; "I shall have
an hundred times so much." Now though this be spoken in
such wise, yet it may be understood of alms-giving too. For
that man or woman that can find in their hearts for God's
sake to leave ten shillings or ten pounds, they shall have "an
hundred-fold again in this life, and in the world to come life
everlasting." If this will not move our hearts, then they are stony and

. n. ... i hard hearts.

more than stony and flinty ; then our damnation is just and
well deserved. For to give alms, it is like as when a man
cometh unto me, and desireth an empty purse of me : I lend
him the purse, he cometh by and by and bringeth it full of
money, and giveth it me ; so that I have now my purse
again, and the money too. So it is to give alms : we lend A good simi
an empty purse, and take a full purse for it. Therefore let
us persuade ourselves in our hearts, that to give for God's
sake is no loss unto us, but great gain. And truly the poor
man doth more for the rich man in taking things of him, than
the rich doth for the poor in giving them. For the rich Jf J^J,™6
giveth but only worldly goods, but the poor giveth him by this-
the promise of God all felicity.

412 THE FIFTH SERMON, &C. [sERM. XXI.]

Quotidianum, " Daily." Hero we learn to cast away all
carefulness, and to come to this storehouse of God, where we
shall have all things competent both for our souls and bodies.
tiTe Sg f<:r Father, i*1 this petition we desire that God will feed not only
our bodies, but also our souls ; and so we pray for the office
of preaching. For like as the body must be fed daily with
meat, so the soul requircth her meat, which is the word of
God. Therefore we pray here for all the clergy, that they
may do their duties, and feed us with the word of God
according to their calling.

Now I have troubled you long, therefore I will make an

end. I desire you remember l to resort to this storehouse :

whatsoever ye have need of, come hither ; here are all things

necessary for your soul and body, only desire them. But

what apparei you have heard how you must be apparelled ; you must

have that labour and do your duties, and then come, and you shall find

will come . ' J

storehouse things necessary for you : and specially now at this time
let us resort unto God ; for it is a great drought, as we think,
and we had need of rain. Let us therefore resort unto our
loving Father, which promiseth, that when we call upon him
with a faithful heart, he will hear us. Let us therefore
desire him to rule the matter so, that we may have our

nu'K:r'ucr Bodily sustenance. We have the ensample of Elias, whose
prayer God heard. Therefore let us pray this prayer, which
our Saviour and Redeemer Jesus Christ himself taught us,
saying, " Our Father, which art in heaven," &c. Amen.

[l to remember, 1584.]

THE SIXTH SERMON UPON THE LORD'S PRAYER, MADE
BY MASTER HUGH LATIMER.

[MATTHEW VI. 12.]

Et rcmitte nobis debita nostra, slcut et nos remittimus debitoribus nostris.
And forgive us our trespasses, as we forgive them that trespass against us. The fifth

petition of
the Pater-

THIS is a very good prayer, if it be said in faith with "c
the whole heart. There was never none that did say it with Never man
the heart, but he had forgiveness ; and his trespasses and all praverwith
his sins were pardoned and taken from him. As touching t>ut he had

-1 , ° forgiveness.

the former petitions, I told you that many things were con
tained in them ; which you may perceive partly by that I
have said, and partly by gatherings and conjectures. Truly
there is a great doctrine in it ; yet we think it to be but a
light matter to understand the Lord's prayer: but it is a it is a great
great thing. Therefore I would have you to mark it well : unEtlnd

f . 5 , • 1 -u o • the Lord's

but specially keep in your remembrance, now our feaviour prayer.
teacheth us to know the liberality of God, how God hath
determined to help us ; insomuch that we shall lack nothing,
if we come to his treasure-house, where is locked up all things
necessary for our souls and bodies. Farther, consider by the
same petition that we be but beggars altogether. For the
best of us hath need to say daily, " Our Father, give us this The best of
day our daily bread." I would these proud and lofty fellows beggar.
would consider this, namely, that they be but beggars ; as
St Paul saith, Quid habes quod non accepisti ? ''( What have
ye, that you have not gotten with begging?" Yet most,
above all things, I would have you to consider this word
"our;" for in that word are contained great mysteries and
much learning. All those that pray this prayer, that is to The Poo
say, all Christian people, help me to get my living at God's th ur- '
hand ; for when they say " our," they include me in their Jg
prayers. Again, consider the remedy against carefulness;
which is to trust in God, to hang upon him, to come to his
treasure-house ; and then to labour, and to do the works of

the nch

men

414 THE SIXTH SERMON [sERM.

our vocation : then undoubtedly God will provide for us, we
shall not lack. Therefore learn to trust upon the Lord, and
leave this wicked carefulness, whereof our Saviour monisheth
us. Specially, I would have you to consider what a wicked
opinion this is, to fantasy that giving to the poor is a di-
minishing of our goods. I told you of late of the proprieties
of things, how things be ours, and how they be not ours.
All those things which we have, either by labour or by in
heritance, or else by gifts, or else by buying, all those things
which we have by such titles be our own ; but yet not so
that we may spend them according to our own pleasure.
They be ours upon the condition that we shall spend them
to the honour of God, and the relieving of our neighbours.
And here I spake of restitution; how we ought to make
amends unto that man whom we have deceived, or taken
goods wrongfully from him. There be some men which think
there is no other theft but only taking of purses, and killing
men by the way, or stealing other men's good. Those men
are much deceived ; for there be varia genera furti, " A
great number of thieves." What was this but a theft, when
Esay saith, Principes tui infideles, socii furum; "Thy
princes are infidels, and are companions with thieves?" This
was a theft, but it was not a common theft ; it was a lordly
theft: they could tell how to weary men, and so to take
bribes of them. Such a one was Zachee : he robbed not
men by the highway, but he was an oppressor, and forced
men to pay more than they ought to pay; which his so
doing was as well a theft, as if he had robbed men by the
Few follow highway. There be many which follow Zachee in his illness,
uifeiSnt but there be but few, or none at all, which will follow him
in his goodness : Si quern defraudavi, reddam quadruplum ;
" If I have deceived any man, I will pay it again fourfold."
I would wish that all bribers and false tollers would follow
his ensample. But I tell you, without restitution there is no
salvation. This is a certain sentence, allowed and approved,
Restitution first, by the holy scripture ; secondarily, by all the writers
auawriTeCrlof that ever wrote upon scripture. Yea, the very school-doctors1,
as bad as they were, yet they never contraried in that, but

[i The teaching of the "school-doctors" on this subject maybe
seen in John do Burgh, Pupilla Oculi, &c. Part. V. c. 5 :— a clerical
Manual which was very popular during the 15th and 16th centuries.]

Princes are
sometime

companions
of thieves.

XXII

. ] ON THE LORD^S PRAYER. 415

have,
some
other that
we may be
delivered and

d
from them.

said: Restitutiones famce ac rerum sunt opera debita; "We
ought to make restitution of a man's good name, and of his
goods taken from him wrongfully :" that is to say, when we
have slandered any body, we ought to make him amends.
Item, also, when we have taken any man's goods wrongfully,
we ought to make him amends ; else we shall never be saved :
for God abhorreth me, and all things that I do are abominable
before him.

Remitte. Who is in this world which hath not need to
say, "Lord, forgive me?" No man living, nor never was,
nor shall be, our Saviour only excepted : he was Agnus im-
maculatus, "An undefiled Lamb." I remember a verse
which I learned almost forty years ago, which is this : Scepe
precor mortem, mortem quoque deprecor idem1; "I pray many
times for death to come ; and again I pray, that he shall not
come." This verse doth put diversity in precor and deprecor:
precor is, when I would fain have a thing ; deprecor is, when v™fQ
I would avoid it. Like as Elias the prophet, when Jezabel
had killed the prophets of the Lord ; Elias, being in a hole Svne([ee

9 *•„«,.« *-v,

in the mount, desired of God to die; and this is precor.
Now deprecor is his contrarium ; when I would avoid the
thing, then I use deprecor. Now in the Lord's prayer, till
hither we have been in precor; that is to say, we have de-
sired things at God's hand. Now cometh deprecor ; I desire dcPrecor-
him now to remove such things which may do me harm : as
sin, which doth harm ; therefore I would have him to take
away my trespasses. Now who is in this3 world, or ever
hath been, which hath not need to say this deprecor; to
desire God to take from him his sins, to "forgive him his
trespasses?" Truly, no saint in heaven, be they as holy as
ever they will, yet they have had need of this deprecor;
they have had need to say, "Lord, forgive us our tres
passes." Now you ask, wherein standeth our righteousness ?
Answer : in that, that God forgiveth unto us our unrighteous
ness. Wherein standeth our goodness ? In that, that God °t^£™hd£f s
taketh away our illness; so that our goodness standeth in <*™rs good-
his goodness.

In the other petition we desire all things necessary for
our bodily life, as long as we be here in this world : Unus-
quisque enim tempus cerium habet prcedefinitum a Domino;
[2 Ovid, Pont. i. 2, 59.] [3 the, 1562.]

416

THE SIXTH SERMON'

[SERM.

Why God
hideth from
u sour last
clay.

A common
proverb.

God grantcth
us long life
which time
lie knoweth,
but by our
sins we may
shorten the
same.

Ar\ admo
nition to
curates.

A man can
i <>t shorten
liis life by
well doing.

" For every man hath a certain time appointed him of God,
and God hideth that same time from us." For some die in
young age, some in old age, according as it pleaseth him.
He hath not manifested to us the time, hecause he would
have us at all times ready : else if I knew the time, I would
presume upon it, and so should be worse. But he would
have us ready at all times, and therefore he hideth the time
of our death from us. And it is a common saying, " There
do come as many skins of calves to the market, as there do
of bulls or kinc." But of that we may be sure, there shall
not fall one hair from our head without his will; and we
shall not die before the time that God hath appointed unto
us : which is a comfortable thing, specially in time of sickness
or wars. For there be many men which are afraid to go to
war, and to do the king service, for they fear ever they shall
be slain. Item, vicars and parsons be afraid when there
cometh a sickness in the town ; therefore they were wont
commonly to get themselves out of the way, and send a
friar thither, which did nothing else but rob and spoil
them : which doings of the vicar was damnable ; for it was
a diffidence and a mistrust in God. Therefore, ye vicars,
parsons, or curates, what name soever you bear, when
there cometh any sickness in your town, leave not your
flock without a pastor, but comfort them in their distress;
and believe certainly, that with your well-doings you cannot
shorten your lives. Likewise, thou subject, when thou art
commanded by the king or his officers to go to war, to
tight against the king's enemies ; go with a good heart and
courage, not doubting but that God will preserve thee, and
that thou canst not shorten thy life with well-doing. Per-
adventure God hath appointed thec to die there, or to be
slain: happy art thou when thou diest in God's quarrel.
For to fight against the king's enemies, being called unto it
by the magistrates, it is God's service : therefore when thou
diest in that service with a good faith, happy art thou.
There be some which say, when their friends are slain in
battle, " Oh, if he had tarried at home, he should not have
lost his life." These sayings are naught: for God hath
appointed every man his time. To go to war in presump-
tuousness, without an ordinary calling, such going to war 1
allow not : but when thou art called, go in the name of the

XXII.] ON THE LORD'S PRAYER. 417

Lord ; and be well assured in thy heart that thou canst not
shorten thy life with well-doing.

Remitte, "Forgive us." Here we sue for our pardon ; our daily
and so we acknowledge ourselves to be offenders : for the RSaTth?

•i, 1,1 i rr\i i • • o Pater-noster

unguilty needeth no pardon. This pardon, or remission of doth daily

. ° . A . crave a par-

SlllS, is so necessary, that no man can be saved without g^jjgfj
it. Therefore of remission standeth the Christian man's sake-
life : for so saith David, Beati quorum remissce sunt iniqui-
tates, et quorum tecta sunt peccata; "They are blessed of
God whose1 iniquities are forgiven, and whose sins are cover
ed." He saith not, Blessed be they which have never
sinned: for where dwell such fellows which never sinned?
Marry, no where ; they are not to be gotten. Here the
prophet signified that all we be sinners : for he saith, quorum v*a\. xxxn.

_ '.* _ Such as never

peccata sunt remissa, " whose sins are pardoned." And

here we be painted out ina our colours, else we would be
proud; and so he saith in the gospel, Cum sitis matt,
" Forasmuch as ye be all evil." There he giveth us our
own title and name, calling us wicked and ill. There is
neither man nor woman that can say they have no sin ;
for we be all sinners. But how can we hide our sins?
Marry, the blood of our Saviour Jesus Christ hideth our The wood of
sins, and washeth them away. And though one man had Kuflw;ic«t for
done all the world's sins since Adam's time, yet he may be a11 the vvorkl-
remedied by the blood of Jesus Christ : if he believe in him,
he shall be cleansed from all his sins. Therefore all our
comfort is in him, in his love and kindness. For St Peter
saith, Caritas operit multitudinem peccatorum ; " Charity
covereth the multitude of sins." So doth indeed the love of
our Saviour Jesu Christ : his love towards us covereth and
taketh away all our sins ; insomuch that the almighty God
shall not condemn us, nor the devil shall not prevail against
us. Our nature is ever to hide sin, and to cloak it; but pur nature
this is a wicked hiding, and this hiding will not serve, sin.
Videt et requiret ; " He seeth our wickedness, and he will
punish it3 :" therefore our hiding cannot serve us. But if
you be disposed to hide your sins, I will tell you how you
shall hide them. First, acknowledge them ; and then believe
in our Saviour Christ ; put him in trust withal : he will pacify

C1 Who is blessed of God? Marry he, whose, &c., 1562.]
[2 into, 1584.] [3 them, 1562.]

27
[LATIMER.]

418

THE SIXTH SBRMON

[SRRM.

Psal. xxxii.

Who it is
that is
blessed.

The way to
come to
redemption.

The erection
and main
tenance of
colleges and
schools is
neglected.

Faith cometh
by preaching.

his Father; for "to that end he came into the world, to
save sinners." This is the right way to hide sins ; not to go
and excuse them, or to make them no sins. No, no;
the prophet saith, Beatus vir cui Dominus non imputat
iniquitatem; "Blessed is that1 man to whom the Lord
imputeth not his sins." He saith not, " Blessed is he that
did never sin;" but, "Blessed is he to whom sin is not
imputed."

And so here in this petition we pray for remission of our
sins ; which is so requisite to the beginning of the spiritual
life, that no man can come thereto, except he pray for re
mission of his sins ; which standeth in Christ our Redeemer :
he hath washen and cleansed our sins ; by him we shall be
clean. But how shall we come to Christ? How shall we
have him ? I hear that he is beneficial, as scripture witness-
eth : Copiosa est apud Deum redemptio ; " There is full and
plenteous redemption by him." But how shall I get that?
how shall I come unto it? By faith2. Faith is the hand
wherewith we receive his benefits; therefore we must needs
have faith. But how shall we obtain faith? Faith indeed
bringeth Christ, and Christ bringeth remission of sins; but
how shall we obtain faith? Answer: St Paul tcacheth us
this, saying : Fides ex auditu, " Faith cometh by hearing
God's word." Then if we will come to faith, we must hear
God's word : if God's word3 be necessary to be heard, then
wo must have preachers which be able to tell us God's
word. And so it appeareth, that in this petition we pray
for .preachers ; we pray unto God, that he will send men
amongst us, which may teach us the way of everlasting life.
Truly it is a pitiful thing to see schools so neglected, scholars
not maintained : every true Christian ought to lament the
same. But I have a good hope, since God hath done greater
things in taking away and extirping out all popery, that he
will send us a remedy for this matter too. I hope he will
put into the magistrates' heart to consider these4 things;
for by this office of preaching God sendeth faith. The office
is the office of salvation5 ; for " it hath pleased God" per

[i the, 1584.] [2 Marry, by faith, 1562.]

[3 if we must hear God's word, 1562: if God's word be not neces
sary to be read, then, 1607.]

[4 those, 1562.] [5 This office is salvation, 1571, 1572, 1584.]

XXIL] ON THE LORD^ PRAYER.

41.9

stultitiam prwdicationis salvos facere credentes, " by the
foolishness of preaching to save the believers." So, I say,
we pray for this6 office which bringeth faith. Faith bring-
eth to Christ; Christ bringeth remission of sins; remission
of sins bringeth everlasting life.

0, this is a godly prayer, which we ought at all times to
say, for we sin daily ; therefore we had need to say daily,
" Forgive us our trespasses ;" and, as David saith, Ne intres Psai.cxiia.
in judicium cum servo tuo, " Lord, enter not into judgment
with thy servant ; " for we be not able to abide his judgment.
If it were not for this pardon, which we have in our Saviour
Jesu Christ, we should all perish eternally. For when this
word, Remitte, was spoken with a good faith and with a Prayer doth
penitent heart, there was never man but he was heard. If whKaitif4
Judas, that traitor, had said it with a good faith, it should *'
have saved him ; but he forgot that point. He was taught
it indeed ; our Saviour himself taught him to pray so, but he
forgot it again. Peter, he remembered that point : he cried,
Remitte, " Lord, forgive me ;" and so he obtained his pardon.
And so shall we do : for we be ever in that case, that we
have need to say, Remitte, " Lord, forgive us ; " for we ever
do amiss.

But here is one addition, one hanger on : " As we forgive
them that trespass against us." What meaneth this ? Indeed
it soundeth after the words, as though we might or should
merit remission of our sins with our forgiving. As for an
ensample : That man hath done unto me a foul turn, he hath
wronged me ; at the length he acknowledgeth his folly, and
cometh to me, and desireth me to forgive him ; I forgive him.
Do I now, in forgiving my neighbour his sins which he hath we must for
done against me, do I, I say, deserve or merit at God's hand ouTso "k/ng
forgiveness of my own sins? No, no; God forbid! for ifdaimaaytn°
this should be so, then farewell Christ: it taketh him clean forgiveness;

for thac is to

away, it diminisheth his honour, and it is very treason
wrought against Christ. This hath been in times past taught t?sTarthhich
openly in the pulpits and in the schools ; but it was very
treason against Christ : for in him only, and in nothing else,"
neither in heaven nor in earth, is our remission7 ; unto him
only pertaineth this honour. For remission of sins, wherein
consisteth everlasting life, is such a treasure, that passeth all
[6 the, 1584.] p of sins, 1584.]

27—2

420 THE SIXTH SERMOX

SERM.

men's doings : it must not be our merits that shall serve, but
his. He is our comfort : it is the majesty of Christ, and his
blood-shedding1, that cleanseth us from our sins. Therefore,
whosoever is minded contrary unto this, Factus est reus Icesce
majestatis ; "he robbeth Christ of his majesty," and so cast-
eth himself into everlasting danger. For though the works
which we do be good outwardly, and God be pleased with
fect- them, yet they be not perfect : for we believe unperfectly,

we love unperfectly, we suffer unperfectly, not as we ought
to do ; and so all things that we do are done unperfectly.
But our Saviour, he hath so remedied the matter, and taken
away our unperfectness2, that they be counted now before
God most perfect and holy, not for our own sake, but for
his sake : and though they be not perfect, yet they be taken
so we come to perfectness by him. So you

by Christ. gee> ^ touching our salvation, we must not go to working to
think to get everlasting life with our own doings. No, this
were to deny Christ. Salvation, and remission of sins is his
gift, his own and free gift3. As touching our good works
which wo do, God will reward them in heaven ; but they
cannot get heaven. Therefore let every man do well, for it
shall be well rewarded : but let them not think that they
with their doings may get heaven ; for so doing is a robbing
of Christ.

What shall we learn, now, by this addition, where we say,
" As we forgive them tliat trespass against us ?" I tell you,
this addition is put unto it not without great cause : for our

Christ would Saviour, being a wise and perfect schoolmaster, would speak

speak no . • « rr,1 .,,...

S18 in no WOI>ds in vam- 1 nis addition is put unto it, to be a cer
tain and sure token unto us, whether we have the true faith
in our hearts or no. For faith, the right faith, I say, con-
sisteth not in the knowledge of the stories, to believe the
stories written in the new and old Testament; that is not
the lively faith, which bringeth salvation with her. For the

The devii be- devil himself believeth the stories, and yet is, and shall be

heveth the . *

histories. damned world without end. Therefore we must have the
right faith, the lively faith, the faith that bringeth salvation ;

[! He is the majesty of God, and his blood-shedding it is, 1607.]
[2 unperfectness so, 1562.]

[3 No ; this were to deny Christ's salvation, and remission of sins,
and his own and free gift, several editions after 1562.]

XXII.] ON THE LORD^S PRAYER. 421

which consisteth in believing that Christ died for my sins'
sake. With such a faith I draw him unto me with all his
benefits. I must not stand in generalities, as to believe that
Christ suffered under Pontius Pilate : but I must believe that The true be-
that was done for my sake ; to redeem with his passion my hef'
sins, and all theirs which believe and trust in him. If I be
lieve so, then I shall not be deceived. But this faith is a
hard thing to be had ; and many a man thinketh himself to
have that faith, when he hath nothing less. Therefore I
will tell you how you shall prove whether you have the right
faith or no, lest you be deceived with a phantasy of faith, as
many be. Therefore prove thyself on this wise : here is a
man which hath done me wrong, hath taken away my living
or my good name ; he hath slandered me, or otherwise hurt
me : now at the length he cometh unto me, and acknowledg-
eth his faults and trespasses, and desireth me to forgive him:
if I now feel myself ready and willing to forgive him, from
the bottom of my heart, all things that he hath done against
me, then I may be assured that I have the lively faith ; yea,
I may be assured that God will forgive me my sins for Christ Leam to
his Son's sake. But when my neighbour cometh unto me, lively faith,
confessing his folly, and desiring forgiveness ; if I then be
sturdy and proud, my heart flinty, and my stomach bent against
him, insomuch that I refuse his request, and have an appetite to
be avenged upon him ; if I have such a sturdy stomach, then I
may pronounce against myself, that I have not that lively
faith in Christ which cleanseth my sins. It is a sure token
that I am not of the number of the children of God, as long
as I abide in this sturdiness.

There is no good body but he is slandered or injured by
one mean or other ; and commonly it is seen, that those The more
which live most godly, have in this world the greatest rebukes : woner dan-
they are slandered and backbitten, and divers ways vexed of
the wicked. Therefore thou, whosoever thou art, that suffer-
est such wrongs, either in thy goods and substance, or in thy
good name and fame ; examine thyself, go into thy heart ;
and if thou canst find in thy heart to forgive all thy enemies
whatsoever they have done against thee, then thou mayest
be sure that thou art one of the flock of God. Yet thou
must beware, as I said before, that thou think not to get to
heaven by such remitting of thy neighbour's ill-doings ; but

422 THE SIXTH SERMON [sEKM.

by such forgiving, or not forgiving, thou shalt know whether
thou have faith or no. Therefore if we have a rebellious
stomach, and a flinty heart against our neighbour, so that we
are minded to avenge ourselves upon him, and so take upon

Heb.x. us God's office, which saith, Mihi vindicta, ego retribuam,
"Yield unto me the vengeance, and I shall recompense them;"
as I told you, we be not of* the flock of Christ. For it is

i John iv. written, Si quis dixerit quoniam diligo Detim, et odio habet
fratrem suum, mendax est: "Whosoever saith, I love God,

if we love and hateth his brother, that man or woman is a liar." For

n'X d7oescct>ut it is impossible forme to love God and hate mv neighbour.

love our . " i

neighbour. And our Saviour saith, Si oraveritts, remittite ; " When you
will pray, forgive first;" else it is to no purpose, you get
nothing by your prayer. Likewise we see in the parable of
that king which called his servants to make an account and
pay their debts, where he remitteth one of them a great
sum of money : now that same fellow, whom the lord par
doned, went out and took one of his fellow-servants by the
neck, and handled him most cruelly, saying, " Give me my
money." lie had forgotten, belike, that his lord had for
given him. Now the other servants, seeing his cruelness,
came unto the king, and told him how that man used himself
so cruelly to his fellow : the lord called him again, and after
great rebukes cast him into prison, there to lie till he had

Matt, xviii. paid the last farthing. Upon that our Saviour saith, Sic et
Pater meus ccelestis facial vobis, si non remiseritis unus-
quisque fratri siio de cordibus vestris : " Thus will my
heavenly Father also do unto you, if ye forgive not every
one his brother even from your hearts." Therefore let us
take heed by that wicked servant, which would not forgive
his fellow-servant when he desired of him forgiveness, saying,
Patientiam habe in me, et omnia reddam tibi ; " Have pa
tience with me," saith he, "and I will pay thee all my debts."
But we cannot say so unto God ; we must only call for
pardon. There be many folk, which when they be sick, they

A naughty say, " 0 that I might live but one year longer, to make
amends for my sins ! " Which saying is very naught and
ungodly ; for we are not able to make amends for our sins ;

haSSfied onty Christ, he is " the Lamb of God which taketh away our

tor our sms. sins." Therefore when we be sick, we should say: "Lord
God, thy will be done ; if I can do any thing to thy honour

xxii.] ON THE LORD'S PRAYER. 423

and glory, Lord, suffer me to live longer: but thy will
be done !" As for satisfaction, we cannot do the least pieec
of it.

You have heard now, how we ought to be willing to
forgive our neighbours their sins, which is a very token that
we be1 children of God : to this our Saviour also exhorteth
us, saying, Si frater tuus habet aliquid adversum te, relin-
que, $c. " If thou offer est therefore thy gift before the altar, Matt. v.
and there rememberest that thy brother hath somewhat against
thee, leave thou thy gift there before the altar, and go first
and be reconciled unto thy brother." " Leave it there," saith Reconcma-

. 1 toon must

our Saviour, " if thy brother have any thing against thee: go first be had.
not about to sacrifice to me, but first, above all things, go and
reconcile thyself unto thy brother." On such wise St Paul
also exhorteth us, saying, Volo viros orare absque ira et
disceptatione ; " I would have men to pray without anger and
disceptation." There be many wranglers and brawlers now-
a-days, which do not well : they shall well know that they be
not in the favour of God ; God is displeased with them. Let
us therefore give up ourselves to prayer, so that we may
love God and our neighbour. It is a very godly prayer
to say, " Lord, forgive us our trespasses, as we forgive them
that trespass against us."

But there be peradventure some of you, which will say,
" The priest can absolve me and forgive me my sins." Sir,
I tell thee, the priest or minister, call him what you will, Power given
he hath power given unto him from our Saviour to absolve ter^
in such wise as he is commanded by him : but I think minis
ters be not greatly troubled therewith ; for the people seek
their carnal liberties ; which indeed is not well, and a thing
which misliketh God. For I would have them that are
grieved in conscience to go to some godly man, which is able
to minister God's word, and there to fetch his absolution, if he
cannot be satisfied in the public sermon; it were truly a thing
which would do much good. But, to say the truth, there
is a great fault in the priests ; for they for the most part be
unlearned and wicked, and seek rather means and ways to
wickedness than to godliness. But a godly minister, which is geaj
instructed in the word of God, can and may absolve in open j™1
[i be the, 1584.]

424 TUB SIXTH SERMOX

preaching; not of his own authority, but in the name of God:
for God saith, Ego sum qui deleo iniquitates ; " I am lie
that cleanseth thy sins." But I may absolve you, as an offi
cer of Christ, in the open pulpit in this wise : "As many
as confess their sins unto God, acknowledging themselves to
be sinners; and believe that our Saviour, through his passion,
hath taken away their sins, and have an earnest purpose
to leave sin ; as many, I say, as be so aifectioned, Ego ab-
solvo vos ; I, as an officer of Christ, as his treasurer, absolve
you in his name." This is the absolution that I can make
by God's word. Again, as many as will stand in defence of
their wickednesses, will not acknowledge them, nor purpose to
leave them, and so have no faith in our Saviour, to be saved
by him through his merit; to them I say, Ego ligo vos,
" I kind you." And I doubt not but they shall be bound in
heaven ; for they be the children of the devil, as long as they
be in such unbelief and purpose to sin. Here you see, how
and in what wise a preacher may absolve or bind : but he
cannot do it of fellowship, or worldly respect. No, in no
wise ; he must do it according as Christ hath commanded
him. If God now command to forgive him, qui peccat con
tra me, "that sinncth against me;" how much more must I be
reconciled to him whom I have offended ! I must go unto
him, and desire him to forgive me ; I must acknowledge my
fault, and so humble myself before him. Here a man might
ask a question, saying : " What if a man have offended me
grievously ; and hath hurt me in my goods, or slandered me ;
and is sturdy in it, standeth in defence of himself and his own
wickedness, he will not acknowledge himself; shall I forgive
The impeni- him?" Answer : Forsooth, God himself doth not so ; he for-

acknowledge g176"1 no^ sms> cxccpt the sinner acknowledge himself, confess

toiit person

acknowledg

ms wickedness, and cry him mercy. Now I am sure God

requireth no more at our hands than he doth himself. There-

gfveth himr" fore I will say this : if thy neighbour or any man hath done
against thee, and will not confess his faults, but wickedly de-
fendeth the same, I, for my own discharge, must put away
ah1 rancour and malice out of my heart, and be ready, as far
forth as I am able, to help him ; if I do so, I am discharged
afore God, but so is not he. For truly that sturdy fellow
shall make an heavy account before the righteous Judge.

XXII. j ON THE LORD^S PRAYER. 425

Here I have occasion to speak against the Novatians1,
which deny remission of sins. Their opinion is, that he which The NO-
cometh once to Christ, and hath received the Holy Ghost, opinion.
and after that sinneth again, he shall never come to Christ
again ; his sins shall never be forgiven him : which opinion is
most erroneous and wicked, yea, and clean against scripture.
For if it should be so, there should nobody be saved ; for
there is no man but he sinneth daily. I told you how you
should understand those two places of scripture, which seem
to be very hard, Non est sacrificium, &c. " There is no sa
crifice," &c. As concerning the sin against the Holy Ghost,
we cannot judge aforehand, but after. I know now that Judas
had sinned against the Holy Ghost ; also Nero, Pharao, and
one Franciscus Spira2; which man had forsaken popery, and
done very boldly in God's quarrel; at the length he was
complained of, the Holy Ghost moved him in his heart to
stick unto it, and not to forsake God's word ; he, contrary to
that admonition of the Holy Ghost, denied the word of God,
and so finally died in desperation : him I may pronounce to
have sinned the sin against the Holy Ghost. But I will shew
you a remedy for the sin against the Holy Ghost. Ask re- A remedy for
mission of sin in the name of Christ, and then I ascertain you Jg|
that you sin not against the Holy Ghost. For gratia ex-
super at supra peccatum ; " The mercy of God far exceedeth
our sins."

I have heard tell of some, which when they said this pe- some of

* r purpose will

tition, they perceived that they asked of God forgiveness, like
as they themselves forgive their neighbours ; and again, per-
cciving themselves so unapt to forgive their neighbours' faults,
came to that point, that they would not say this prayer at for
all; but took our Lady's Psalter3 in hand, and such fooleries; trespassed

them.

[l A. sect which took its rise at Rome, in the year 251, from No-
vatian a presbyter of that church, and Novatus a presbyter of the
church of Carthage. Mosheim, Eccles. Hist. Cent. in. Part n. ch. v.
§ 17, 18.]

[2 An eminent lawyer of Citadella, in the state of Venice. His
dismal story may be read in Sleidan, Hist, of the Reform, translated
by Bohun, p. 475.]

[3 An office in the church of Rome composed in honour of the
virgin Mary. It is called also our Lady's Rosary, and consists of 150
Aves Maria,, distributed into 15 portions of 10 Aves each. Before the
worshipper of the Virgin repeats any of these 15 portions, a Pater

426

THE SIXTH SERMON

[SEHM.

The cause
why God
punisheth
repentant

sinners.

The con
clusion of
this sermon.

thinking they might then do unto their neighbour a foul turn
with a better conscience, than if they should say this petition :
for here they wish themselves the vengeance of God upon
their heads, if they bear grudge in their hearts, and say this
petition. But if we will be right Christians, let us set aside
all hatred and malice; let us live godly, and forgive our
enemy ; so that we may from the bottom of our heart say,
" Our Father, which art in heaven, forgive us our trespasses."
There be some when they say, " Forgive us our trespasses,"
they think that God will forgive culpam only, sed non pce-
nam, guiltiness and not the pain ; and therefore they believe
they shall go»into purgatory, and there to be cleansed from
their sins : which tiling is not so ; they be liars which teach
such doctrine. For God forgiveth us both the pain and the
guiltiness of sins : like as it appeared in David when he re
pented; Nathan said unto him, Abstulit Dominus iniquitatem
tuam, " The Lord hath taken away thy wickedness." But
they will say, " God took away the guiltiness of his sins, but
not the pain; for he punished him afterward." Sir, you
must understand that God punished him, but not to the end
that he should make satisfaction and amends for his sins, but
for a warning. God would give him a Cave; therefore ho
punished him. So likewise, whosoever is a repentant sinner,
as David was, and believeth in Christ, he is clean a poena et
a culpa, both from the pain and guiltiness of his sins ; yet
God punisheth sins, to make us to remember and beware of
sins.

Now to make an end : You have heard how needful it is
for us to cry unto God for forgiveness of our sins : where you
have heard, wherein forgiveness of our sins standeth, namely,
in Christ the Son of the living God. Again, I told you how
you should come to Christ, namely, by faith; and faith comcth
through hearing the word of God. Remember then this ad
dition, "As we forgive them that trespass against us ;" which
is a sure token, whereby we know whether we have the true

Noster is usually recited. The Pater Nosters seem to have been omitted
in the cases alluded to by the preacher. Moreri, in voc. Rosaire:
Officium Beatsc Virginis, pp. 725 et seq. Antverp. 1700. Specimens of
the marvellous effects attributed to the use of this Office are given by
John Major, Magnum Speculum Exemplorum, in voc. Rosarium B.
Virginis.]

XXII.] ON THE LORD^S PRAYER. 427

faith in Christ or no. And here you learn, that it is a good
thing to have an enemy ; for we may use him to our great
commodity : through him or by him we may prove ourselves,
whether we have the true faith or no.

Now I shall desire you yet again to pray unto almighty
God, that he will send such weather, whereby the fruits of
the field may increase ; for we think we have need of rain.
Let us therefore call upon him, which knoweth what is best
for us. Therefore say with me the Lord's prayer, as he
himself hath taught us : " Our Father, which art," &c.

428

THE SEVENTH SERMON

[SERM.

THE SEVENTH SERMON UPON THE LORD'S PRAYER.

The sixth
and seventh
petitions of
the Pater
noster.

All mankind

must i-ry
pardon.

The store
house of
remission.

[MATTHEW VI. 13.]

Et ne nos inducas in tentationem, sed liber a nos a malo.
And lead us not into temptation, but deliver us from evil.

IN the petition afore, where wo say, "Forgive us our
trespasses," there we fetch remedies for sins past. For we
must needs have forgiveness ; wo cannot remedy the matter
of ourselves ; our sins must be remedied by pardon, by remis
sion : other righteousness wo have not, but forgiving of our
unrighteousness ; our goodness standeth in forgiving of our
illness. All mankind must cry pardon, and acknowledge
themselves to be sinners ; except our Saviour, who was clean
without spot of sin. Therefore when we feel our sins, we
must with a penitent heart resort hither, and say : "Our
Father, which art in heaven, forgive us our trespasses, as we
forgive them that trespass against us." Mark weh1 this addi
tion, "as we forgive them that trespass;" for our Saviour
putteth the same unto it, not to that1 end that we should
merit any thing by it, but rather to prove our faith, whether
we be of the faithful flock of God or no. For the right faith
abideth not in that man that is disposed purposely to sin, to
hate his even2 Christian, or to do other manner of sins. For
whosoever purposely sinneth, contra conscientiam, "against
his conscience," he hath lost the Holy Ghost, the remission of
sins, and finally Christ himself. But when we are fallen so,
we must fetch them again at God's hand by this prayer,
which is a storehouse : here wo shall find remission of our
sins. And though wo be risen never so well, yet when we
fall again, when we sin again, what remedy then? What
availeth it me to be risen once, and fall by and by into the
self-same sin again, which is a renovation of the other sins ?
For whosoever hath done wickedly an act against God, and
afterward is sorry for it, crieth God mercy, and so cometh
[! the, 1584.] [2 fellow-christian.]

XXIII

.] ON THE LORD^S PRAYER. 429

to forgiveness of the same sin ; but by and by, willingly and
wittingly, doth the self-same sin again ; — he renovateth by so He that re
doing all those sins which beforetimes were forgiven him. sm inseth
Which thing appeareth by the lord, that took reckoning of forgiveness.
his servants, where he found one which owed him a great
sum of money : the lord pitied him, and remitted him all the
debts. Now that same man afterward shewed himself un
thankful and wicked : therefore the lord called him, and cast
him into prison, there to lie till he had paid the uttermost
farthing, notwithstanding that he had forgiven him afore, &c.
So we see the guiltiness of the former sins turn again, when
we do the same sins again. Seeing then that it is so dan
gerous a thing to fall into sin again, then we had need to
have some remedy, some help, that we might avoid sin, and
not fall thereto again : therefore here followeth this petition,
" Lead us not into temptation."

Here we have a remedv, hero we desire God that he will

*i 7

help to

preserve us from falling into sin. Our Saviour, that loving kcei'll.sfrom

returning
into sin.

school-master, knew whereof we had need; therefore he teach- UI
eth us to beg a preservation of God, that we fall not : " Lead
us not, &c. ;" that is to say, "Lord, lead us not into trial,
for we shall soon be overcome, but preserve us ; suffer us not
to sin again ; let us not fall ; help us, that sin get not the
victory over us." And this is a necessary prayer ; for what
is it that we can do ? Nothing at all but sin. And there
fore we have need to pray unto God, that he will preserve
and keep us in the right way ; for our enemy, the devil, is
an unquiet spirit, ever lying in the way, seeking occasion
how to bring us to ungodliness. Therefore it appeareth how
much we have need of the help of God : for the devil is an The devii is
old enemy, a fellow of great antiquity ; he hath endured this enemy.
five thousand [five hundred3] and fifty-two years, in which
space he hath learned all arts and cunnings ; he is a great
practiser ; there is no subtilty but he knoweth the same. Like
as an artificer that is Gunning and expert in his craft, and know- The <ievii is

1 i • -I • • v a crafty arti-

eth how to go to work, how to do his business in the readiest ficer.
way ; so the devil knoweth all ways how to tempt us, and to
give us an overthrow ; insomuch that we can begin nor do
nothing, but he is at our heels, and worketh some mischief,
whether we be in prosperity or adversity, whether we be in
[3 See before, p. 365.]

430 THE SEVENTH SERMON [sERM.

health or sickness, life or death ; he knoweth how to use the
Riches. same to his purpose. As for an ensample : When a man is
rich, and of great substance, he by and by setteth upon him
with his crafts, intending to bring him to mischief; and so
he moveth him to despise and contemn God, to make his
riches1 his God. Yea, he can put such pride into the rich
man's heart, that he thinketh himself able to bring all things
to pass ; and so2 beginneth to oppress his neighbour with
his riches. But God, by his holy word, warneth us and
armeth us against such crafts and subtilties of the devil,

O

pmi. ixii. saying, Divitice si affluant, nolite cor apponere ; " If riches
come upon you, set not your hearts upon them." He
commandeth us not to cast them away, but not to set our
hearts upon them, as wicked men do. For to be rich is a
gift of God, if riches be rightly used; but the devil is so
wily, he stirreth up rich men's hearts to abuse them.

poverty. Again, when a man falleth into poverty, so that he lacketh
things necessary to the sustentation of this bodily life ;
lo, the devil is even ready at hand to take occasion by the
poverty to bring him to mischief. For he will move and
stir up the heart of man that is in poverty, not to labour
and calling upon God, but rather to stealing and rob
bing, notwithstanding God forbiddeth such sins in his laws ;
or else, at the least, he will bring him to use deceit and
falsehood with his neighbour, intending that way to bring

u«.nour. him to everlasting destruction. Further, when a man is in
honour and dignity, and in great estimation, this serpent
sleepeth not, but is ready to give him an overthrow. For
though honour be good unto them which come lawfully by it,
and though it be a gift of God ; yet the devil will move that
man's heart which hath honour, to abuse his honour : for he
will make him lofty, and high-minded, and fill his heart full
of ambitions, so that he shall have a desire ever to come
higher and higher ; and all those which will withstand him,
they shall be hated, or ill entreated at his hand : and at the
length he shall be so poisoned with this ambition, that he
shall forget all humanity and godliness, and consequently fall

The devii is in the fearful hands of God. Such a fellow is the devil,

for.0 that old doctor !

ignominy. If it Cometh to pass that a man fall into open ignominy

[i make riches, 1584.] [2 so he, 1584.]

xxm.] ON THE LORD'S PRAYER. 431

and shame, so that he shall be nothing regarded before the
world ; then the devil is at hand, moving and stirring his
heart to irksomeness, and at the length to desperation. If he Young saints
be young and lusty, the devil will put in his heart, and
say to him : " What ! thou art in thy flowers, man ; take
thy pleasure ; make merry with thy companions ; remember
the old proverb, ' Young saints, old devils.'" Which proverb A proverb of
in very deed is naught and deceitful, and the devil's own in- inventing.
vention ; which would have parents negligent in bringing up
their children in goodness. He would rather see them to be
brought up in illness and wickedness ; therefore he found out
such a proverb, to make them careless for their children.
But, as I said afore, this proverb is naught : for look com
monly, where children are brought up in wickedness, they
will be wicked all their lives after ; and therefore we may
say thus, " Young devil, old devil ; young saints, old saints."
Quo semelest imbuta recens servabit odorem Testa diu3; "The
earthen pot will long savour of that liquor that is first put
into it." And here appeareth, how the devil can use the
youth of a young man to his destruction, in exhorting him to
follow the fond lusts of that age. Likewise when a man *&•
cometh to age, that old serpent will not leave him; but is ever
stirring him from one mischief unto the other, from one
wickedness to another. And commonly he moveth old folks
to avarice and covetousness : for then old folk will commonly
say, by the inspiration of the devil, " Now it is time for me
to lay up, to keep in store somewhat for me, that I may have
wherewith to live when I shall be a cripple." And so under
this colour they set all their hearts and minds only upon this
world; forgetting their poor neighbour, which God would
have relieved by them. But, as I told you before, this is the
devil's invention and subtilty, which blindeth their eyes so,
and withdraweth their hearts so far from God, that it is
scant possible for some to be brought again : for they have
set all their hearts and phantasies in such wise upon their
goods, that they cannot suffer any body to occupy their
goods, nor they themselves use it not ; to the verifying of
this common sentence : Avarus caret quod habet, ceque ac The nature
quod non habet ; " The covetous man lacketh as well those
things which he hath, as those things which he hath not."
[3 Hor. Epist. ii. 2. 69.]

of covetous-

432 THE SEVENTH SERMON [sERM.

So likewise when we bo in health, the devil moveth us to all
wickedness and naughtiness, to whoredom, lechery, theft,
and other horrihlo faults ; putting clean out of our mind the
remembrance of God and his judgments, insomuch that we

sickness. forget that we shall die. Again, when we be in sickness,
he goeth about like a lion to move and stir us up to impa-
tiency and murmuring against God; or else he maketh our
sins so horrible before us that we fall into desperation. And

The devii BO it appeareth that there is nothing either so high or

is able to . „ , . , ., . .f

makewea- low, so great or small, but the devil can use that sell-same

pong of each . .

thing. thing as a weapon to fight against us withal, like as with a
sword. Therefore our Saviour, knowing the crafts and sub-
tilties of our enemy the devil, how he goeth about day and
night, without intermission, to seek our destruction, tcacheth
us here to cry unto God our heavenly Father for aid and
help, for a subsidy against this strong and mighty enemy,
against the prince of this world, as St Paul disdained not to
call him ; for he knew his power and subtile conveyances.
Belike St Paul had some experience of him.

Hero by this petition, when we say, " Lead us not into
temptation,'* wo learn to know our own impossibility and
infirmity ; namely, that we be not able of our ownselves to
withstand tliis great and mighty enemy, the devil. Therefore
hero we resort to God, desiring liim to help and defend us,
whoso power passeth the strength of the devil. So it ap-
This petition pcarcth that this is a most needful petition : for when the
«ui. devil is busy about us, and moveth us to do against God, and

his holy laws and commandments, ever we should have in
remembrance whither to go, namely, to God ; acknowledging
our weakness, that we be not able to withstand the enemy.
Therefore we ought ever to say, " Our Father, which art in
heaven, lead us not into temptation."

This petition, " lead us not into temptation," the meaning
of it is : " Almighty God, we desire thy holy majesty for to
stand by and with us, with thy holy Spirit ; so that tempta
tion overcome us not, but that we, through thy goodness and
help, may vanquish and get the victory over it : for it is not
in our power to do it ; thou, 0 God, must help us to strive

mist pay and fight." It is with this petition, " lead us not into temp-
that sin reign . i • •• »r • •

£°y™n"t'and tation," even as much as St Paul saith, J\e regnet igitur
£v«nS!tery peccatum in vestro mortali corpore ; " Let not sin reign in

xxin.] ON THE LORD'S PRAYER. 433

your corruptible body," saith St Paul. He doth not require
that we shall have no sin, for that is impossible unto us ; but
he requireth that we be not servants unto sin ; that we give
not place unto it, that sin rule not in us. And this is a
commandment : we are commanded to forsake and hate sin,
so that it may have no power over us. Now we shall turn
this commandment into a prayer, and desire of God that he
will keep us, that he will not lead us into temptation ; that is
to say, that he will not suifer sin to have the rule and gover
nance over us ; and so we shall say with the prophet, Domine,
dirige gressus meos, " Lord, rule and govern thou me in the
right way." And so we shall turn God's commandment into
a prayer, to desire of him help to do his will and pleasure :
like as St Augustine saith, Da quod jubes, et jube quod vis ;
" Give that thou commandest, and then command what thou
wilt." As who say, " If thou wilt command only and not
give, then we shall be lost, we shall perish." Therefore we
must desire him to rule and govern all our thoughts, words,
acts, and deeds, so that no sins bear rule l in us : we must
require him to put his helping hand to us, that we may
overcome temptation, and not temptation us. This I would
have you to consider, that every morning, when you rise
from your bed, you would say these words with a faithful
heart and earnest mind : Domine., gressus meos dirige, ne A good mom -
dominetur peccatum in meo mortali corpore ; " Lord, rule
and govern me so, order my ways so, that sin get not the
victory of me, that sin rule me not ; but let thy Holy Ghost
inhabit my heart." And specially when any man goeth
about a dangerous business, let him ever say, Domine, dirige
gressus meos, " Lord, rule thou me; keep me in thy custody."
So this is the first point, which you shall note in this peti
tion, namely, to turn the commandments of God into a prayer.
He commandeth us to leave sins, to avoid them, to hate
them, to keep our heart clean from them : then let us turn
his commandment into a prayer, and say, "Lord, lead us
not into temptation ;" that is to say, "Lord, keep us, that
the devil prevail not against us, that wickedness get not the
victory over us."

You shall not think that it is an ill thing to be tempted,
to fall into temptations. No, for it is a good thing ; and
[! no sins remain, most of the editions except 1562.]

r 28

[LATIMER.J

434

THE SEVENTH SERMON

[SERM.

Temptations
declare God's
favour.

James i.

Self-love is
the root of
mischief.

The life of
man is but
a warfare.

scripture commendeth it, and we shall be rewarded for it :
for St James saith, Beatus vir qui su/ert tentatwnem;
" Blessed is that man that suffereth temptations patiently."
Blessed is he that suffereth ; not he that followeth ; not he
that is led by them, and followeth the motions thereof. The
devil moveth me to do this thing and that, which is against
God ; to commit whoredom or lechery, or such like things.
Now this is a good thing : for if I withstand his motions, and
more regard God than his suggestions, happy am I, and
shall be rewarded for it in heaven. Some think that St Paul
would have been without such temptations, but God would
not grant his request. Sufficit tibi gratia mea, Paule; " Be
content, Paul, to have my favour." For temptations be a
declaration of God's favour and might : for though we be
most weak and feeble, yet through our weakness God van-
quisheth the great strength and might of the devil. jVnd
afterward he promiscth us we shall have coronam vita, " the
crown of life ;" that is to say, we shall be rewarded in ever
lasting life. To whom did God promise coronam vitce, ever
lasting life ? Diligentibus se, saith St James, " Unto them
that love him ;" not unto them that love themselves, and fol
low their own affections. Diligentibus se : it is an amphi-
bologia1; and therefore Erasmus turneth it into Latin with
such words, A quibus dilectus est Deus, — non, diligentibus
se2 ; not, " they that love themselves," but, " they of whom
God is beloved :" for self-love is the root of all mischief and
wickedness.

Here you may perceive who are those which love God,
namely, they that fight against temptations and assaults of
the devil. For this life is a warfare, as St Job saith : Mi
litia est vita Jwminis super terram, " The life of man is but
a warfare." Not that we should fight and brawl one with
another : no, not so ; but we should fight against the Je-
busites that are within us. We may not fight one witl

[i A sentence that will bear a double meaning.]
[2 Diligentibus se is the vulgate translation in James i. 12, ii. 5,
the ambiguity of which is avoided by Erasmus in his paraphrase on
the latter passage, as follows: Quibus autem is promisit hanc admi-
rabilemfelicitatem? num regibus aut opulentis ? Nequaquam; *
a quibus vere diligtiur. Erasmi Paraphrasis in Epistolas Apostolicas,
Jacob, ii. 5, fol. 263, Antwerp. 1540.]

XXIIL] ON THE LORD'S PRAYER. 485

another, to avenge ourselves and to satisfy our irefulness ;
but we should fight against the ill motions which rise up in wemust
our hearts against the law of God. Therefore remember SSlLSSS*
that our life is a warfare : let us be contented to be tempted. m
There be some, when they fall into temptations, they be so
irksome that they give place, they will fight no more. Again,
there be some so weary that they rid themselves out of this
life ; but this is not well done. They do not after St James's
mind; for he saith, "Blessed is he that suffereth temptation,
and taketh it patiently." Now, if he be blessed that suffer
eth temptation, then it followeth, that he that curseth and
murmureth against God, being tempted, that that man is
cursed in the sight of God, and so shall not enjoy coronam
vitce, " everlasting life."

Further, it is a necessary thing to be tempted of God ; God tempt-
for how should we know whether we have the love of God °
in our hearts or no, except we be tried, except God tempt
and prove us? Therefore the prophet David saith, Proba
me, Domine, et tenta me ; " Lord, prove me, and tempt me." Psai. xxvi.
This prophet knew that to be tempted of God is a good
thing : for temptations minister to us occasion to run to God,
and to beg his help. Therefore David was desirous to have
something whereby he might exercise his faith. For there
is nothing so dangerous in the world as to be without trouble,
without temptation. For look, when we be best at ease, when
all things go with us according unto our will and pleasure,
then we are commonly most farthest off from God. For our
nature is so feeble, that we cannot bear tranquillity ; we for
get God by and by : therefore we should say, Proba me,
" Lord, prove me, and tempt me."

I have read once a story of a good bishop3, which rode An history of

. , * . a bishop.

by the way, and was weary, being yet far off from any town :
therefore seeing a fair house, a great man's house, he went
thither, and was very well and honourably received. There
was great preparations made for him and a great banquet ;
all things were in plenty. Then the man of the house set
out his prosperity, and told the bishop what riches he had ;

[3 This story, in substance, is related in the legendary life of St
Ambrose of Milan, as having occurred to that prelate on a journey
to Rome. Legenda Aurea, LV. (Jplon. 1485. Petrus de Natalibus,
Catalog. Sanctorum, Lib. i. c. 36, Ed. 1521.]

28—2

436 THE SEVENTH SERMON

in what honour and dignities he was ; how many fair chil
dren he had; what a virtuous wife God had provided for
him ; so that he had no lack of any manner of thing : he
had no trouble nor vexations, neither inward nor outward.
Now this holy man, hearing the good estate of that man,
called one of his servants, and commanded him to make
where most ready the horses; for the bishop thought that God was not
uttnisis in that house, because there was no temptation there: he
took his leave, and went his ways. Now when ho came
two or three mile off, he remembered his book which he had
left beliind him : he sent his man back again to fetch that
book; and when the servant came again, the house was
sunken and all that was in it. Here it appcareth that it is
a good thing to have temptation. This man thought him
self a jolly fellow, because all things went with him : but he
knew not St James's lesson, Deatus qui suffert tentationem;
" Blessed is he that cndureth temptation." Let us therefore
learn here, not to be irksome when God layeth his cross
upon us. Let us not despair, but call upon him: let us
think we be ordained unto it. For truly we shall never
have done; we shall have one vexation or other, as long as
we be hi this world. But we have a great comfort, which
is this: Fidelis est Deus, qui n<m sinit iws tentari supra
quamfcrre possumus; <; God is faithful, who will not suffer
us to be tempted above our strength." If we mistrust God,
I?EL then we make him a liar : for God will not suffer us to be
tempted further than we shall be able to bear. And, again,
he will reward us ; we shall have coronam vitce, " everlasting
life." If we consider this, and ponder it in our hearts, where
fore should we be troubled? Let every man, when he is in
trouble, call upon God with a faithful and penitent heart,
" Lord, let me not be tempted further than thou shalt make
me able to bear." And this is the office of every Christian
man ; and look for no better cheer as long as thou art in
this world : but trouble and vexations thou shalt have usque
we shaii ad satietatem, "thy belly full." And therefore our Saviour,
" being upon the mount Olivet, knowing what should come

upon him, and how his disciples would forsake him, and mis
trust him, taught them to fight against temptation, saying,
Vigildte et orate. As who say, "I tell you what you shall
do : resort to God, seek comfort of liirn, call upon him in my

ru"to°*

XXIII.] ON THE LORD^S PRAYER. 437

name ; and this shall be the way how to escape temptations
without your peril and loss." Now let us follow that rule
which our Saviour giveth unto his disciples. Let us "watch
and pray ;" that is to say, let us be earnest and fervent in
calling upon him, and in desiring his help ; and no doubt
he will order the matter so with us that temptation shall not
hurt us, but shall be rather a furtherance, and not an im
pediment to everlasting life. And this is our only remedy,
to fetch help at his hands. Let us therefore watch and
pray ; let not temptations bear rule in us or govern us.

Now peradventure there be some amongst the ignorant
unlearned sort, which will say unto me, " You speak much
of temptations ; I pray you tell us, how shall we know when
we be tempted?" Answer: When you feel in yourselves,
in your hearts, some concupiscence or lust towards any thing
that is against the law of God rise up in your hearts, that
same is a tempting : for all manner of ill motions to wicked- what temi>-

•"• . , , , tation is.

ness are temptations. And we be tempted most commonly

two manner of ways, a dextris et a sinistris, " on the TWO manner

« of tempta-

right hand, and on the left hand." Whensoever we be in tions-
honours, wealth, and prosperities, then we be tempted on
the right hand : but when we be in open shame, out-laws,
or in great extreme poverty and penuries, then that is on
the left hand. There hath been many, that when they have
been tempted a sinistris, " on the left hand," that is, with
adversities and all kind of miseries, they have been hardy
and most godly ; have suffered such calamities, giving God
thanks amidst all their troubles : and there hath been many
which have written most godly books in the time of their
temptations and miseries. Some also there were which stood
heartily, and godlily suffered temptations, as long as they
were in trouble : but afterward, when they came to rest,
they could not stand so well as before in their trouble : yea,
the most part gb and take out a new lesson of discretion,
to flatter themselves and the world withal; and so they hearts-
verify that saying, Honor es mutant mores, " Honours change
manners." For they can find in their hearts to approve that
thing now, which before time they reproved. Aforetime they
sought the honour of God, now they seek their own pleasure.
Like as the rich man did, saying, Anima, nunc ede, bibe, #c.,
" Soul, now eat, drink,1' &c. But it followeth, Stulte, "Thou

would God

438 THE SEVENTH SERMON [sERAI.

fool." Therefore, let men beware of the right hand ; for they
are gone by and by, except God with his Spirit illuminate
their hearts. I would such men would begin to say with
David, Proba me, Domine, " Lord, prove me : spur me for
ward ; send me somewhat, that I forget not thee ! " So it
appcareth that a Christian man's life is a strife, a warfare :
but we shall overcome all our enemies ; yet not by our own
power, but through God which is able to defend us.
Iic'viiT)1 thc Truth it is that God tempteth. Almighty God tempteth
IiTS ends to our commodities, to do us good withal ; the devil tempteth
to our everlasting destruction. God tempteth us for exercise'
sake, that we should not be slothful ; therefore he proveth us
diversely. We had need often to say this prayer, " Lord,
lead us not into temptation." When we rise up in a morning,
or whatsoever we do, when we feel the devil busy about us,
we should call upon God. The diligence of the devil should
make us watchful, when we consider with what earnest mind
he applieth his business : for he sleepeth not, he slumbereth
not ; he mincleth his own business, he is careful, and hath
mind of his matters. To what end is he so diligent, seeking
and searching like a hunter? Even1, to take us at a vantage.
St Peter calleth him a roaring lion, whereby is expressed his
power : for you know, the lion is the prince of all other
beasts. Circumit, " He goeth about." Here is his diligence.
Non est potestas, &c. " There is no power to be likened
unto his power :" yet our hope is in God ; for, as strong as
TowS1 s ^1C *s' our h°P° *s m God. He cannot hurt or slay us without
"•itS *k° Pcrmissi°n of God : therefore let us resort unto God, and
mb£>n?r" desire him that he will enable us to fight against him. Fur
ther, his wiliness is expressed by this word " serpent." He
is of a swift nature; he hath such compasses, such fetches,
that he passeth all things in the world. Again, consider how
long he hath been a practitioner. You must consider what
Satan is, what experience he hath ; so that we are not able
to match with him. 0, how fervently ought we to cry unto
God, considering what danger and peril we be in ! And not
only for ourselves we ought to pray, but also for all others :
for we ought to love our neighbour as ourselves.

Seeing then that we have such an enemy, resist; for so it
is needful. For I think that now in this hall, amongst this
P marry, 1562.]

xxiii.] ON THE LORD'S PRAYER. 439

audience, there be many thousand devils, which go about to are man
let us of the hearing of the word of God ; to make hardness
in our hearts, and to stir up such like mischief within us.
But what remedy ? Resistite, " Withstand ;" withstand his
motions. And this must be done at the first. For, as strong
as he is, when he is resisted at the first, he is the weakest ;
but if we suffer him to come into our hearts, then he cannot
be driven out without great labour and travail. As for an
cnsample : I see a fair woman, I like her very well, I wish
in my heart to have her. Now withstand ; this is a tempta
tion. Shall I follow my affections ? No, no : call to remem
brance what the devil is ; call God to remembrance and his
laws ; consider what he hath commanded thee : say unto
God, " Lord, lead us not into temptation, but deliver us from
evil." For I tell thee, when he is entered once, it will be
hard to get him out again. Therefore suffer him not too
long : give him no mansion in thy heart, but strike him with
the word of God, and he is gone ; he will not abide. Another
ensample : There is a man that hath done me wrong ; taken ^*wl^*f
away my living, or hurt mo of my good name : the devil the si)irit-
stirreth me against him, to requite him, to do him another
foul turn, to avenge myself upon him. Now, when there
riseth up such motions in my heart, I must resist ; I must
strive. I must consider what God saith, Mihi vindicta, "Let
me have the vengeance :" Ego retribuam, " I will punish
him for his ill doings."

In such wise we must fight with Satan ; we must kill JJ^e dj2a
him with the word of God: Resistite, "Withstand and resist." wiied.
" Away thou, Satan ; thou mo vest me to that which God for-
biddeth ; God will defend me : I will not speak ill of my
neighbour ; I will do him no harm." So you must fight with
him; and further remember what St Paul saith, "If thy
enemy be hungry, let him have meat :" this is the shrewd
turn that scripture alloweth us to do to our enemies ; and so
we shall " cast hot coals upon his head ;" which is a meta
phorical speech. That ye may understand it, take an ensam-
•nle This man hath done harm unto thee : make him warm Leam to

... heap coals on

with thy benefits ; bear patiently the injuries done unto thee thhe£,eenemy's
by him, and do for him in his necessities : then thou shalt
heat him ; for he is in coldness of charity. At the length he
shall remember himself, and say, " What a man am I ! This

440 THE SEVENTH SERMON

man hath ever been friendly and good unto me; he hath
borne patiently all my wickedness ; truly I am much bound
unto him : I will leave off from my wrong doings, I will no
more trouble him." And so you see that this is the way to
make our enemy good, to bring him to reformation. But
there be some, that when they be hurt, they will do a foul
turn again. But tliis is not as God would have it. St Paul
commandeth us to " pour hot coals upon our enemy's head ;"
that is to say, if he hurt thee, do him good, make him amends
with well-doing; give him meat and drink, whereby is under
stood all things : when he hath need of counsel, help him ;
or whatsoever it is that he hath need of, let him have it.
And this is the right way to reform our enemy, to amend
him, and bring him to goodness ; for so St Paul commandeth
us, saying, Noli vinci a malo, "Bo not overcome of the
wicked." For when I am about to do my enemy a foul turn,
then he hath gotten the victory over me ; he hath made me
as wicked as he himself is. But we ought to overcome the
ill with goodness ; we should overcome our enemy with well
doing.

When I was in Cambridge, Master George Stafford1 read
a lecture, there I heard him ; and in expounding the epistle
to the Romans, coming to that place where St Paul saith,

iiom. xn. that " we shall overcome our enemy with well-doing, and so
heap up hot coals upon his head;" now in expounding of that
place, he brought in an ensamplc, saying, that he knew in

An history <>f Lomlon a great rich merchant2, which merchant had a very

a Londoner. °

poor neighbour ; yet for all his poverty, ho loved him very

well, and lent liim money at his need, and let him to come to

his table whensoever he would. It was even at that time

Doctor coict when Doctor Colet3 was in trouble, and should have been

been burned, burnt, if God had not turned the king's heart to the contrary.

The rich Now the rich man began to be a scripture man ; ho began to

m.in s name . " _

Mmnm!Uhrey smcU the gospel : the poor man was a papist still. It chanced
Sdenn-m11 on a time, when the rich man talked of the gospel, sitting at
of London. j^g fo^ where he reproved popery and such kind of things,

[! The Lady Margaret's Reader in Divinity: ho died in 1530.]
[2 Humphry Monmouth. Foxe, Acts and Mon. Vol. n. p. 209—10,
edit. 1C84.]

[3 Dr John Colet, Dean of St Paul's. Wordsworth, Eccles. Bio
graphy, Vol. i. pp. 450 et seq. 3rd edit.]

xxiii.] ON THE LORD'S PRAYER. 441

the poor man, being then present, took a great displeasure
against the rich man ; insomuch that he would come no more
to his house, he would borrow no money4 of him, as he was
wont to do before-times : yea, and conceived such hatred and Not° thc zcai

• of a papist.

malice against him, that he went and accused him before the
bishops. Now the rich man, not knowing any such displea
sure, offered many times to talk with him, and to set him at
quiet; but it would not be: the poor man had such a stomach,
that he would not vouchsafe to speak with him ; if he met
the rich man in the street, he would go out of his way. One
time it happened that he met him so in a narrow street, that
he could not avoid but come near him ; yet for all that, this
poor man had such a stomach against the rich man, I say,
that he was minded to go forward, and not to speak with
him. The rich man perceiving that, catcheth him by the
hand, and asked him, saying : " Neighbour, what is come into
your heart, to take such displeasure with me ? What have
I done against you ? Tell me, and I will be ready at all
times to make you amends." Finally, he spake so gently, so
charitably, so lovingly, and friendly, that it wrought so in
the poor man's heart, that by and by he fell down upon his
knees and asked him forgiveness. The rich man forgave
him, and so took him again to his favour ; and they loved as
well as ever they did afore. Many one would have said,
" Set him in the stocks ; let him have bread of affliction, and
water of tribulation." But this man did not so. And here
you see an ensample of the practice of God's words in such
sort, that the poor man, bearing great hatred and malice
against the rich man, was brought, through the lenity and
meekness of the rich man, from his error and wickedness to
the knowledge of God's word. I would you would consider
this ensample well, and follow it.

" Lead us not into temptation." Certain it is that custom-
able sinners have but small temptations : for the devil letteth
them alone, because they be his already; he hath them in
bondage, they be his slaves. But when there is any good
man abroad, that intendeth to leave sin and wickedness, and
abhorreth the same, the man shall be tempted. The devil
goeth about to use all means to destroy that man, and to let
him of his forwardness. Therefore all those which have such
[4 no more money, 1584.]

442

THE SEVENTH SERMON

[SEKM.

The desire
of riches is
dangerous.

ITim.vi.

Trov, xxx.

temptations, resort hither for aid and help, and withstand
betimes: for I tell thee, if thou withstandcst and fightest
against him betimes, certainly thou shalt find him most weak;
but if thou sufferest him to enter into thy heart, and hast a
delight in his motions, tune actum est, then thou art undone;
then he hath gotten the victory over thee. And here it is to
be noted, that the devil hath no further power than God will
allow him ; the devil can go no further than God permitteth
him to do : which thing shall strengthen our faith, insomuch
that we shall be sure to overcome him.

St Paul, that excellent instrument of God, saith, Qni
volunt ditescere, incident in mult as tentationes ; " They that
go about to get riches, they shall fall in many temptations :"
in which words St Paul doth teach us to beware. For when
we go about to set our minds upon this world, upon riches,
then the devil will have a fling at us. Therefore, let us not
set our hearts upon the riches of this world, but rather let
us labour for our living ; and then let us use prayer : then
we may be certain of our living. Though wo have not
riches, yet a man may live without great riches: Habentes
victum et vestitum, &c., "When we have meat, and drink,
and clothing, let us be content," let us not gape for riches ;
for I tell you it is a dangerous thing to have riches. And
they that have riches must make a great account for them :
yea, and the most part of the rich men use their riches so
naughtily and so wickedly, that they shall not be able to
make an account for them. And so you may perceive how
the devil useth the good creatures of God to our own de
struction : for riches are good creatures of God, but you see
daily how men abuse them ; how they set their hearts upon
them, forgetting God and their own salvation. Therefore,
as I said before, let not this affection take place in your
hearts, to be rich. Labour for thy living, and pray to God,
then he will send thee things necessary : though he send not
great riches, yet thou must be content withal ; for it is better
to have a sufficient living than to have great riches. There
fore Salomon, that wise king, desired of God that he would
send him neither too much, nor too little : not too much,
lest he should fall into proudncss, and so despise God; not
too little, lest he should fall to stealing, and so transgress
the law of God.

xxiii.] ON THE LORD'S PRAYER. 443

Sed libera nos a malo : "But deliver us from evil." The devsi is
This evil, the writers take it for the devil ; for the devil is instrument
the instrument of all ill; like as God is the fountain of all °
goodness, so the devil is the original root of all wickedness.
Therefore when we say, "deliver us from evil," we desire
God that he will deliver us from the devil and all his crafts,
subtilties, and inventions, wherewith he intendeth to hurt us.
And we of our ownselves know not what might let or stop us
from everlasting life : therefore we desire him that he will
deliver us from all ill ; that is to say, that he will send us
nothing that might be a let or impediment unto us, or keep
us from everlasting felicity. As for ensample : There be An example.
many which when they be sick, they desire of God to have
their health ; for they think if they might have their health
they would do much good, they would live godly and up
rightly. Now God sendeth them their health ; but they by
and by forget all their promises made unto God before, and
fall unto all wickedness, and horrible sins : so that it had
been a thousand times better for them to have been sick still,
than to have their health. For when they were in sickness
and affliction, they called upon God, they feared him; but
now they care not for him, they despise and mock him.
Now therefore, lest any such thing should happen unto us,
we desire him "to deliver us from evil;" that is to say, to
send us such things which may be a furtherance unto us to
eternal felicity, and take away those things which might
lead us from the same. There be some, which think it is a
gay thing to avoid poverty, to be in wealth, and to live TO live Piea-
pleasantly : yet sometimes we see that such an easy life dangerous.
giveth us occasion to commit all wickedness, and so is an
instrument of our damnation. Now therefore, when we say
this prayer, we require God, that he will be our loving
Father, and give us such things which may be a furtherance
to our salvation; and take away those things which may
let us from the same.

Now you have heard the Lord's Prayer, which is, as I
told you, the abridgment of all other prayers, and it is the The Lord's
store-house of God. For here we shall find all things neces- Sfstore-
sary both for our souls and bodies. Therefore I desire you most

444 THE SEVENTH SERMON [sERM.

heartily to resort hither to this store-house of God : seek here
what you lack ; and no doubt you shall find things necessary
for your wealth.

In the gospel of Matthew there be added these words :

Quia tuum est regnum, et potentia, et gloria, in secula

seculorum; "For thine is the kingdom, the power, and

Notcthi8 the glory, world without end. Amen." These words are

EiHf addcd not without causc; for like as wc say in thc bc~

themth*t mnnino1 " Our Father," signifying that he wih1 fulfil our

use to end o . ml . . .-,

the Loni-s rcqucst so at the end we conclude, saying, Thine is the

prayer so. • i i ii *

power, &c." signifying, that he is able to help us in our
distress, and to grant our requests. And though these be
great things, yet wc need not to despair ; but consider that
he is Lord over heaven and earth, that he is able to do for
us, and that he will do so, being our Father and being
Lord1 and king over all things. Therefore let us often
resort hither, and call upon him with this prayer, in our
Christ's name : for he loveth Christ, and all those which are
watt. m. in Christ; for so he saith, Hie est Filius meus dilectw, in
quomihibene complacitum est; " This is my weU-belovcd
Son, in whom I have pleasure." Seeing then that God
hath pleasure in him, he hath pleasure in the prayer that
he hath made : and so when we say this prayer in his name,
with a faithful penitent heart, it is not possible but he will
hear us, and grant our requests. And truly it is thc great
est comfort in thc world to talk with God, and to call upon
him, in this prayer that Christ himself hath taught us; for
it taketh away thc bitterness of all afflictions. Through
prayer wc receive thc Holy Ghost, which strengthened and
comforted! us at all times, in all trouble and peril. ^

Quia tuum est regnum, et potentia, et gUria; " For
thine is the kingdom, the power, and thc glory." The king-
dom of God is general throughout all the world; heaven
and earth arc under his dominion. As for the other kings,
they arc kings indeed, but to God-ward they bo but deputies,
but officers. He only is the right king ; unto him only must
and shall all creatures in heaven and earth obey, and kneel
before his majesty. Therefore have this ever in your hearts,
what trouble and calamities soever shall fall upon you for
[i being our Lord, 1584.]

xxiii.] ON THE LORD'S PRAYER. 445

God's word's sake. If you be put in prison, or lose your
goods, ever say in your hearts, Tuum est regnum; "Lord
God, thou only art ruler and governor ; thou only canst and
wilt help and deliver us from all trouble, when it pleascth
thee ; for thou art the king to whom all things obey." For,
as I said before, all the other kings reign by him, and
through him, as scripture witnesseth ; Per me reges regnant, prov. viii.
" Through me kings rule." To say this prayer with good
faith and penitent heart is a sacrificium laudis, "a sacri
fice of thanksgiving." We wei'e wont to have Sacrificium The sacrifice
missce, " The sacrifice of the mass ;" which was the most °
horrible blasphemy that could be devised, for it was against
the dignity of Christ and his passion; but this sacrifice of
thanksgiving every one may make, that calleth with a
faithful heart upon God in the name of Christ.

Therefore let us at all times, without intermission, offer
unto God the sacrifice of thanksgiving ; that is to say, let us
at all times call upon him, and glorify his name in all our
livings. When we go to bed-ward, let us call upon him ;
when we rise, let us do likewise. Item, when we go to our
meat and drink, let us not go unto it like swine and beasts;
but let us remember God, and be thankful unto him for all
his gifts. But above all things we must see that we have a
penitent heart, else it is to no purpose : for it is written, Non
est speciosa laus in ore peccatoris; " God will not be praised Eccius. xv.
of a wicked man." Therefore let us repent from the bottom
of our hearts ; let us forsake all wickedness, so that we may
say this prayer to the honour of God, and our own com
modities.

And, as I told you before, we may say this prayer we may say

. i 11 • TTI this prayer

whole or by parts, according as we shall see occasion. For by two parts.
when we see God's name blasphemed, we may say, " Our
Father, hallowed be thy name :" when we see the devil rule,
we may say, " Our Father, thy kingdom come :" when we
see the world inclined to wickedness, we may say, " Our
Father, thy will be done." Item, when we lack necessary
things, either for our bodies or souls, we may say, " Our
Father, which art in heaven, give us this day our daily
bread." Item, when I feel my sins, and they trouble and
grieve me, then I may say, " Our Father, which art in
heaven, forgive us our trespasses." Finally, when we will

446 THE SEVENTH SERMOX, &C. [sERM.

be preserved from all temptations, that they shall not have
the victory over us, nor that the devil shall not devour us,
we may say, " Our Father, which art in heaven, lead us not
into temptation, but deliver us from evil ; for thine is the
kingdom, the power, and the glory, for ever and ever, world
without end.'* Amen.

Here endeth the Sermons upon the Lord's Prayer, made
by the right reverend Father in God, Master Doctor Latimer,
before the right virtuous and honourable lady Katharine
Duchess of Suffolk, at Grymsthorpe, the year of our Lord
1552.

JExcerptce per me, Augustinum Bernerum\ Helvetium2.

[! Augustine Bernhere had been Larimer's sen-ant, and was after
wards "a faithful minister in Christ's church." Several letters to
and from him will bo found in Bishop Ridley's correspondence, pp
372, &c.]

[2 "Hero endeth the vij. Sermons upon the Lordes Prayer," the
editions after 15G2.]

XXIV,]

A SERMON3 PREACHED BY M. HUGH LATIMER, AT GRIMS-
THORPE, OCTOBER 28, 1552.

[JOHN XV. 12.]
Hcec mando vobis ut diligatis invicem.

SEEING the time is so far spent, we will take no more in
hand at this time but this one sentence : Hcec mando vobis
ut diligatis vos invicem : for it shall be enough for us to
consider this well, and to bear it away with us. " This I John
command unto you, that ye love one another." Our Saviour
himself spake these words at his last supper, before he was
taken. It was his last sermon that he made unto his disci
ples, before his departure : it is a very long sermon. For
our Saviour doth like as one that knoweth he shall die
shortly; therefore is desirous to spend that little time that
he hath with his friends in exhorting and instructing them
how they shall lead their lives. Now among other things
that he commanded us this was one : Hcec mando vobis
ut diligatis vos invicem ; " This I command unto you, that
ye love one another." My translation hath, Hcec mando
vobis, the plural number : the English goeth as though it
singularly were but one ; " This is my commandment."
examined the Greek, where it is in the plural number, and
very well: for there be many things that pertain to a
Christian man, and yet all those things are contained in this
one thing, that is, love ; he lappeth up all things in love. Love.
Our whole duty is contained in these words, " Love together."
Therefore St Paul saith, " He that loveth another fulfilleth
the law :" so it appeareth that all things are contained in

[3 This, and eleven other sermons which will form part of a future
volume, were comprised in a collection with the following title:
" Sermons preached by the Right Reuerend Father in God, and con
stant Martyr of Jesus Christ, M. Hugh Latimer, the ocxviii. of Octob.
An. 1552. Faithfully gathered to the profite of the Christian Reader
by Augustine Bernher hys seruaunt, not heretofore published in
print... At London, Printed by lohn Daye, dwelling ouer Aldersgate.
1571." The date given above will account for the insertion of the
Sermon in this place.]

Christ's com
mandment to
his

448 SERMON ON THE GOSPEL [sERM.

this word " love." This love is a precious thing : our Sa
viour saith, In hoc cognoscent omnes quia discipuli mei
estis, si dilectionem habueritis ad invicem; "By this shall
all men know that ye are my disciples, if ye shall have love
Christians one to another." So that he maketh love his cognizance,

known by

)ove- his badge, his livery. Like as every lord, most commonly,

giveth a certain livery to his servants, whereby they may be
known that they pertain unto him ; and so we say, " Yonder
is this lord's servant," because he weareth his livery : so our
Saviour, which is the Lord above all lords, would his servants
to be known by their liveries and badge, which badge is

ire that hath love. Whosoever now is endued with love and charity is his

love and . »

christVser scrvan^ •' him we may call Christ's servant, for love is the
vant- token whereby you shall know such a servant that pertaincth

to Christ ; so that charity may be called the very livery of
Christ : he that hath charity is Christ's servant ; he that
hath not charity is the servant of the devil. For like as
Chrisf s livery is love and charity, so the devil's livery is
'iSh'Sc natrcd> malice, and discord. But I think the devil hath a
ni-m ctist. grcat manv morc servants than Christ hath ; for there be a
win, love ed great many more in his livery than in Christ's livery : there
1 be but very few which be endued with Christ's livery, with
love and charity, gentleness and meekness of spirit; but
there be a grcat number of those that bear hatred and malice
in their hearts, that be proud, stout, and lofty; therefore the
number of the devil's servants are greater than the number
of Christ's servants. Now St Paul sheweth how needful a
nSmn'f' tumS th*s ^ovc *s : I speak not of carnal love, which is a
very beastly love, wherewith the whoremonger loveth his
whore ; but tliis charitable love is so necessary, that when a
man hath her, without all other things it will suffice him.
Again, if a man have all other things and lackcth that love,
it will not help him, it is all in vain1 and lost. St Paul used it
i c,,r. x,ii. so: " Though I spake with tongues of men and angels, and yet
had no love, I were even as sounding brass or as a tinkling
cymbal: and though I could prophesy, and understand all
secrets and all knowledge ; yea, if I had all faith so that I
could move mountains out of their places, and yet had no
love, I were nothing : and though I bestowed all my goods
nothing. w to feed the poor, and though I gave my body even that I

[' all vain, 1584, 1596.]

XXIV.] FOR ST SIMON AND ST JUDE^S DAY. 449

burned, and yet had no love, it profiteth me nothing." These
are godly gifts ; yet St Paul calleth them nothing, when a man
hath them without charity : which is a great commendation
and a great necessity of love, inasmuch that all other virtues vntu<* are
be in vain when this love is absent. And there have been J™^»
some which thought that St Paul spake against the dignity of
faith : but you must understand that St Paul speakcth here
not of the justifying faith, wherewith we receive everlasting justifying
life ; but he understandeth by this word faith the gift to do
miracles, to remove hills : of such a faith he speaketh. This
I say to the confirmation of this proposition, " Faith only justi-
fieth :" this proposition is most true and certain. And St Paul
speaketh not here of this lively justifying faith : for this
right faith is not without love : for love cometh and floweth Faith not
out of faith. Love is a child of faith ; for no man can love fronUove.
except he believe : so that they have two several offices, they
themselves being inseparable.

St Paul hath a saying in the thirteenth chapter of the first
to the Corinthians, which after the outward letter seemed much
to the dispraise of this faith, and to the praise of love : these
be his words : Nunc autem manent fides., spes, caritas, tria i cor. xiu.
hcec : major autem horum est caritas ; " Now abideth faith,
hope, and love, even these three; but the chief2 of these is love."
There be some learned men which expound this majority,
of which St Paul speaketh here, for diuturnity. For when
we come to God, then we believe no more, but rather see
with our eyes face to face how he is; yet for all that love
remaineth still, so that love may be called the chiefest, because
she endureth for ever. And though she be the chiefest, yet Faith hath

* one office,

we must not attribute unto her the office which pertaineth fn
unto faith only. Like as I cannot say, the mayor of Stamford
must make me a pair of shoes, because he is a greater man
than the shoemaker is ; for the mayor, though he be the
greater man, yet it is not his office to make shoes: so, though
love be greater, yet it is not her office to save. Thus much
I thought good to say against those which fight against the
truth.

Now, when we wfll know which be in this3 livery or
not, we must learn it of St Paul, which most evidently dc-
scribeth charity, which is the very livery, saying : Caritas
[2 chiefest, 1007.] P his, 1584.]

29
[LATIMER.]

and love hath
another.

450 SERMON ON THE GOSPEL [sERM.

patiens est; " Love is patient, she suffereth long." Now
whosoever fumeth and is angry, he is out of this livery :
therefore let us remember that we do not cast away the livery
of Christ our master. When we be in sickness or any man
ner of adversities, our duty is to be patient and suffer it will
ingly, and to call upon him for aid, help, and comfort ; for
without him we are not able to abide any tribulation. There
fore we must call upon God ; he hath promised to help :
therefore let me not think him to be false or untrue in his
promises, for we cannot dishonour God more than in not be
lieving or trusting in him. Therefore let us beware above
unfaithful- all things of this dishonouring God : and so we must be

ness is a dis- e ... .

Honouring of patient, trusting and most certainly believing, that he will
deliver us when it seemeth him good, which knoweth the
time better than we ourselves.

Caritas benigna est, " Charity is gentle, friendly, and
loving ;" Caritas non invidet, " she envieth not." They
that envy their neighbour's profit when it goeth well with
him, such fellows are out of their liveries, and so out of the
service of God; for to be envious is to be the servant of
the devil.

Caritas non est procax, " Love doth not frowardly,
she is not a provoker :" as there be some men which will
provoke their neighbour so far, that it is very hard for them
to be in charity with them. But we must wrestle with our
affection ; we must strive and see that we keep this livery of
Christ our master ; for " the devil goeth about as a roaring
lion, seeking to take us at a vantage;" to bring us out of
our liveries, and to take from us the knot of love and
charity.

Caritas non inflatur, " Love swelleth not, is not puffed
up:" but there be many swellers now-a-days, they be so
high, so lofty, insomuch that they despise and contemn all
other. All such persons are under the governance of the
devil. God rulcth not them with his good Spirit; the evil
spirit hath occupied their hearts and possessed them.

Caritas non agit perperam, "She doeth not dishonestly."

Non quwrit quce sua sunt, " she seeteth not her own ;" she

charity is the doth all things to the commodity of her neighbours. A cha-

rule and only . i/» • i_ T~ f r*

order of a ritable man will not promote himself with the damage ot his

Christian ft

man's life. ncighbour. They that seek only their own commodities, for-

XXIV.] FOR ST SIMON AND ST JUDE^S DAY. 451

getting their neighbours, they be not of God; they have not
his livery. Further, "charity is not provoked to anger;" non
cogitat malum, " she thinketh not evil." We ought not to
think evil of our neighbour as long as we see not open
wickedness by him1: for it is written, "you shall not judge;"
we shall not take upon us to condemn our neighbour. And
surely these condemners of other men's works be not in the
livery of Christ : Christ hateth them.

Non gaudet super iniquitate, " She rejoiceth not in ini
quity;" she loveth equity and godliness. And again, she is
sorry to hear of falsehood, of stealing, or such like, which
wickedness is now at this time most commonly used : yea,
there was never such falsehood among Christian men as there
is now at this time. Truly I think, and they that have
experience report it so, that among the very infidels and
Turks there is more fidelity and uprightness than among
Christian men ! For no man setteth any thing by his pro
mise ; yea, and writings will not serve with some, they be
so shameless that they dare deny their own hand- writing :
but, I pray you, are those false fellows in the livery of
Christ ? Have they his cognizance ? No, no ; they have
the badge of the devil, with whom they shall be damned
world without end, except they amend and leave their
wickedness.

Omnia suffert, omnia credit ; " She suffereth all things,
she believeth all things." It is a great matter that should
make us to be grieved with our neighbour. We should be
so patient when our neighbour doth naught ; we should ad
monish him of his folly, earnestly desiring him to leave
his wickedness, shewing the danger that followeth, namely,
everlasting damnation. In such wise we shall study to amend Love seeket
our neighbour, and not to hate him or do him a foul turn not de'
again; but rather charitably study to amend him. Whoso
ever now doth so, he hath the livery and recognizance of
Christ ; he shall be known at the last day for his servant.

Omnia credit, " Love believeth all things." It appeareth
daily that they that be charitable and friendly are most de
ceived, because they think well of every man.; they believe
every man ; they trust their words, and therefore are most
deceived in this world among the children of the devil.
[! them, 1571, 1572.]

29—2

452 SERMON ON THE GOSPEL

These and such like things are the tokens of the right
and godly love : therefore they that have this love are soon
known, for this love cannot be hidden in corners ; she hath
her operation. Therefore all that have her are well enough,
though they have no other gifts beside her. Again, they
that lack her, though they have many other gifts besides,
yet is it to no other purpose, it doth them no good. For
when we shall come at the great day before him, having
not this livery, that is, love, with us, then we are lost ; he
will not take us for his servants, because we have not his
cognizance. But and if wo havo this livery, if we wear
his cognizance here in this world ; that is, if we love our
neighbour, help him in his distress, be charitable, loving,
and friendly unto him, then we shall be known at the last
day : but if wo be uncharitable towards our neighbour, hate
him, seek our own commodity with his damage, then we
shall bo rejected of Christ, and so damned world without
end.

j»iin xv. Our Saviour saith here in this gospel, Hcec mando vo-

bis ut diliyatis vos invicem ; " I command you, Aeec, those
tilings :" he speaketh in the plural number, and lappcth it
up in one thing, which is, that we shall love one another ;
much liko St Paul's saying in the thirteenth to the Ro
mans, Nemini quicqiiam debeatis, quam ut diliyatis vos in-

Kom. x.ii. vicem ; " Owe nothing to any man, but to love one another."
Here St Paul lappcth up all things together, signifying unto
us that love is the consummation of the law : for this com
mandment, " Thou shalt not commit adultery," is contained
in this law of love; for he that loveth God will not break
wedlock, because wedlock-breaking is a dishonouring of God

Kxod. xx. and serving of the devil. Non occides, " Thou shalt not
kill :" he that loveth will not kill, he will do no harm. Non
fnrtum fades, " Thou shalt not steal :" ho that loveth his
neighbour as himself will not take away his goods. I had
of lato occasion to speak of picking and stealing, where I
shewed unto you the danger wherein they be that steal their
neighbour's goods from them ; but I hear nothing yet of resti-
tution. Sirs, I tell you, except restitution be made, look for
no salvation. And it is a miserable and heinous thing to
consider, that we be so blinded with this world, that rather
than we would make restitution, we will sell unto the devil

XXIV,] FOR ST SIMON AND ST JUDfi's DAY. 453

our souls, which are bought with the blood of our Saviour
Christ. What thing can be done more to the dishonouring of
Christ, than to cast our souls away to the devil for the value
of a little money ; *the soul which he hath bought with his
painful passion and death? But I tell you those that will AH evii-

j » are excluded

do so, and that will not make restitution when they bavegjjjj"
done wrong or taken away their neighbour's goods, they be
not in the livery of Christ, they be not his servants : let
them go as tricksy as they will in this world, yet for all
that they be foul and filthy enough before God; they stink
before his face, and therefore they shall be cast from his pre
sence into everlasting fire. This shall be all their good cheer
that they shall have, for because they have not the livery of
Christ, nor his cognizance, which is love. They remember
not that Christ commanded us, saying, Hcec prcecipio vobis,
ut diligatis invicem ; "This I command you, that ye love John xv.
one another." This is Christ's commandment. Moses, the
great prophet of God, gave many laws, but he gave not the
spirit to fulfil the same laws : but Christ gave * this law, and
promised unto us, that when we call upon him he will give
us his Holy Ghost, which shall make us able to fulfil his
law ; though not so perfectly as the law requireth, but yet
to the contentation of God, and to the protestation2 of our
faith. For as long as we be in this world, we can do nothing
as we ought to do, because our flesh leadeth us, which is
ever bent against the law of God; yet for all that, our
works which we do are well taken for Christ's sake, and
God will reward them in heaven. Therefore our Saviour
saith, Jugum meum suave est, et onus meum leve ; " My
yoke is easy, and my burden is light," for because he Matt. xt.
helpeth to bear them ; else indeed we should not be able
to bear them. And in another place of the scripture ho
saith, Prcecepta ejus gravid non sunt ; " His commandments i joim v.
be not heavy." They be heavy to our flesh, if it should not
be qualified with the Spirit of God ; but to the faithful which
believe in Christ, to them, I say, they be not heavy : for
though they do not it to the uttermost, yet their doings be
well taken3 for Christ's sake.

t1 givoth, 1571, 1572.] [2 protection, 1584.]

[3 for though their doings be not perfect yet they are well
taken, 1G07.]

454 SERMON ON THE GOSPEL, &C. [sEEM

You shall not be offended because the scripture commend-

Love is the cth love so highly ; for he that commendeth the daughter,

mo!herthe commendeth the mother ; for love is the daughter, and faith

is the mother. Love floweth out of faith ; where faith is,

there is love ; but yet we must consider their offices : faith

is the hand wherewith we take1 everlasting life.

Now let us go all2 into ourselves, and examine our own
hearts, whether we be in the livery of God, or no : and
when we find ourselves to be out of this livery, let us
repent and amend our li ves ; so that we may come again
to the favour of God, and spend our time in this world
to his honour and glory, forgiving our neighbours all such
things as they have done against us.
Christ com- And now to make an end. Mark here, who gave this

mandethlove c ,

i Prcccpt of love, — Christ our Saviour himself : when and at
what time — at his departing, when he should suffer death :
therefore these words ought the more to be esteemed and
regarded, seeing he himself spake them at his last departing
from us. God the Almighty give3 us grace so to walk here
in this world charitably and friendly one with another, that
we may attain the felicity4 which God hath prepared for
all those that love him ! Amen.

[l take hold on, 1607.] [2 enter, 1607.]

[3 God of liis mercy give, 1607.] [4 joy, 1607.]

XXV.

A SERMON5 ON THE PARABLE OF A KING THAT MARRIED
HIS SON, MADE BY MASTER LATIMER.

MATTHEW XXII. [2, 3.]
Simile factum est regnwm, coelorum homini regi qui fecit nuptias filio suo. ^

twentieth

The kingdom of heaven is like unto a certain king, which married JgJJj** after
his son, and sent forth his servants to call them that, &c.

THIS is a gospel that containeth very much matter ; and
there is another like unto this in the fourteenth of Luke : but Luke xiv-
they be both one in effect, for they teach both one thinsr : Two parables,

O ' meaning all

and therefore I will take them both in hand together, because one tlling-
they tend to one purpose. Matthew saith, " The kingdom
of heaven is like unto a certain king, which married his son;"
Luke saith, " A certain man ordained a great supper :" but
there is no difference in the very substance of the matter,
for they pertain to one purpose. Here is made mention of
a feast-maker : therefore we must consider who was this seven things
feast-maker : secondarily, who was his son : thirdly, we must sirred in tins
consider to whom he was married : fourthly, who were they
that called the guests : fifthly, who were the guests. And
then we must know how the guest-callers behaved them
selves : and then, how the guests behaved themselves towards
them that called them. When all these circumstances be
considered, we shall find much good matters covered and hid
in this gospel.

Now that I may so handle these matters, that it may
turn to the edification of your souls, and to the discharge
of my office, I will most instantly desire you to lift up your
hearts unto God, and desire his divine Majesty, in the name
of his only-begotten Son our Saviour Jesus Christ, that he

[5 This and eight other sermons, of which a part only could be
conveniently included in the present volume, were comprised in a
collection with the following title : " Certayn other Sermons preached
by the right reverende father in God, Master Hugh Latymer, in Lin-
colneshyre, the yere of our Lord 1553, [1552.] Collected and gathered
by Augustine Bernherre an Helvetian: and albeit not so fully and
perfectly gathered as they were uttered ; yet nevertheles truly, to the
singuler comoditie and profite of the simple ignorant, who with fervent
zele and diligent redying, desyre to be better taught and instructed.7']

456 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

SkSf!itobc w*^ S*vc un^° us his H°ty Ghost: — unto mo, that I may
God's hunu. gpca]£ ^0 W0rd of God, and teach you to understand the
samo ; unto you, that you may hear it fruitfully, to the
edification of your souls ; so that you may be edified through
it, and your lives reformed and amended ; and1 that his
honour and glory may increase daily amongst us. A\rherc-
forc2 I shall desire you to say with me, " Our Father," &c.

])early beloved in the Lord, the gospel that is read this
day is a parable, a similitude or comparison. For our Sa
viour compared the kingdom of God unto a man that made
a marriage for his son. And hero was a marriage. At a
marriage, you know, there is commonly great feastings. Now
you must know who was this feast-maker, and who was his
son, and to whom ho was married ; and who were those that
should be called, and who were the callers ; how they be
haved themselves, and how the guests behaved themselves
towards them that called them.

wh.^was Now this marriage-maker, or feast-maker, is Almighty

riage -maker. QO(| Luke tho Evangelist calleth him a man, saying, "A

certain man ordained a great supper." He calleth him a

man, not that he was incarnate, or hath taken our flesh upon

him : no, not so ; for you must understand that there be three

Persons in the Deity, God the Father, God the Son, and

God the Holy Ghost. And these three Persons decked the

Son with manhood : so that neither the Father, neither the

only the son ]i0iy Ghost took flesh upon them, but only the Son ; he

became man. «7 .

took our flesh upon him, taking it of the virgin Mary. But
aman,™uted Luke called God the Father a man, not because he took flesh
is not so. Upon ]iml) but only compared him unto a man ; not that he

will affirm him to bo man. Who was he now that was
Christ is the married ? Who was the bridegroom ? Marry, that was our

bridegroom. • i •

Saviour Jesus Christ, the second person in the Deity ; the

eternal Son of God. Who should be his spouse ? To whom

The church was \IQ marricd ? To3 his church and congregation : for he

would have all the world to come unto him, and to be mar

ried unto him : but we see by daily experience, that the

most part refuse this offer. But here is shewed the state of

The marriage the church of God : for this marriage, this feast, was begun

sime the at the beginning of the world, and shall endure to the end

of the same : yet for all that, the most part refused it : for

[1 so, 1562.] [2 And therefore, 1562.] [3 Marry, to, 1562.]

XXV.] PARABLE OF A KING THAT MARRIED HIS SON. 457

at the very beginning of the world, ever the most part re
fused to come. And so it appeareth at this4 time, how little
a number cometh to this wedding and feast : though we have
callers, yet there be but few of those that come. So ye
hear that God is the feast-maker ; the bridegroom is Christ,
his Son, our Saviour ; the bride is the congregation.

Now what manner of meat was prepared at this great
feast? For ye know it is commonly seen, that at a mar
riage the finest meat is prepared that can be gotten. What
was the chiefest dish at this great banquet ? What was the
feast-dish ? Marry, it was the bridegroom himself : for the ^J™'.^
Father, the feast-maker, prepared none other manner of meat ^tSS
for the guests, but the body and blood of his own natural the feast-
Son. And this is the chiefest dish at this banquet; which
truly is a marvellous thing, that the Father offcreth his Son
to be eaten. Verily, I think that no man hath heard the
like. And truly there was never such kind of feasting as
this is, where the Father will have his Son to be eaten, and
his blood to be drunk.

We read in a story5, that a certain man had eaten his
son ; but it was done unawares : he knew not that it was his
son, else no doubt he would not have eaten him. The story
is this : There was a king named Astyages, which had heard The history
by a prophecy, that one Cyrus should have the rule and^aHarpa-
dominion over his realm after his departure; which thing
troubled the said king very sore, and therefore [he] sought
all the ways and means how to get the said Cyrus out of
the way ; how to kill him, so that he should not be king
after him. Now he had a nobleman in his house, named
Harpagus, whom he appointed to destroy the said Cyrus :
but howsoever the matter went, Cyrus was preserved and
kept alive, contrary to the king's mind. Which thing when
Astyages heard, what doth he? This he did6: Harpagus, An example
that nobleman which was put in trust to kill Cyrus, had a °
son in the court, whom the king commanded to be taken;
his head, hands, and feet to be cut off ; and his body to be
prepared, roasted, or sodden, of the best manner as could be
devised. After that, he biddeth Harpagus to come and eat
with him, where there was jolly cheer ; one dish coming after

[4 this our, 1562.] [5 Herodotus I. 108—119 : Justin, i. 4—6.]
[6 Marry, this, 1562.]

458 SERMONS PREACHED IN LINCOLNSHIRE. [sEHM.

another. At length the king asked him, " Sir, how liketh
you your fare?" Harpagus thanketh the king, with much
praising the king's banquet. Now the king perceiving him
to be merrily disposed, commanded one of his servants to
bring in the head, hands, and feet of Harpagus's son. When
it was done, the king shewed him what manner of meat he
had eaten, asking him how it liketh him. Harpagus made
answer, though with an heavy heart, Quod regi placet, id
mihi quoque placet ; " Whatsoever pleaseth the king, that
cmcity re- also pleaseth me." And here we have an ensample of a

compensed .

with flattery, flatterer, or dissembler : for this Harpagus spake against
his own heart and conscience. Surely, I fear me, there be
a great many of flatterers in our tune also, which will not
be ashamed to speak against their own heart and consciences,
like as this Harpagus did ; which had, no doubt, a heavy
heart, and in his conscience the act of the king misliked
him, yet for all that with his tongue he praised the same.
So I say, wo read not in any story, that at any time any
father had eaten his son willingly and wittingly ; and this
Harpagus, of whom I rehearsed the story, did it unawares.

A.ipnof But the Almighty God, which prepared this feast for all

(rod s love 3 J L

towards man. the world, for all those that will come unto it, he offercth
his only Son to be eaten, and his blood to be drunken.
Belike he loved his guests well, because he did1 feed them
with so costly a dish.

Again, our Saviour, the bridegroom, offereth himself at
his last supper which he had with his disciples, his body to be
eaten, and his blood to be drunk. And to the intent that it

Christ's t>ody should be done to our great comfort ; and then again to take

and blood is

dmnkend away all cruelty, irksomeness, and horribleness, he sheweth
spiritually. un^0 us j^w we sjiajj eat j^m, ^ what manner and form ;
namely, spiritually, to our great comfort : so that whosoever
eateth the mystical bread, and drinketh the mystical wine
worthily, according to the ordinance of Christ, he receiveth
surely the very body and blood of Christ spiritually, as it
shall be most comfortable unto his soul. He eateth with the
mouth of his soul, and digesteth with the stomach of his soul,
the body of Christ. And to be short : whosoever believeth
in Christ, putteth his hope, trust, and confidence in him, he
eateth and drinketh liim : for the spiritual eating is the right
[! he feedeth, 1562.]

XXV.] PARABLE OF A KING THAT MARRIED HIS SON. 459

eating to everlasting life ; not the corporal eating, as the Ca- The spiritual
pernaites understood it. For that same corporal eating, on chSf fsuie
which they set their minds, hath no commodities at all : it is
a spiritual meat that feedeth our souls.

But I pray you, how much is this supper of Christ re
garded amongst us, where he himself exhibiteth unto us his
body and blood ? How much, I say, is it regarded ? How The Lord's

• 11 • • n s\ -r -11 supper is not

many receive it with the curate or minister ? O Lord, how regarded.
blind and dull are we to such things, which pertain to our sal
vation ! But I pray you, wherefore was it ordained princi
pally ? Answer : it was ordained for our help, to help our why the

1 «/ A Lord s supper

memory withal; to put us in mind of the great goodness of was ordained.
God, in redeeming us from everlasting death by the blood of
our Saviour Christ ; yea, and to signify unto us, that his body
and blood is our meat and drink for our souls, to feed them to
everlasting life. If we were now so perfect as we ought to be,
we should not have need of it : but to help our imperfectness
it was ordained of Christ ; for we be so forgetful, when we
be not pricked forward, we have soon forgotten all his benefits.
Therefore to the intent that we might better keep it in me- we be both

° 1 0 . , , slothful and

mory, and to remedy this our slotmulness, our oaviour natn forgetful.
ordained this his supper for us, whereby we should remem
ber his great goodness, his bitter passion and death, and so
strengthen our faith: so that he instituted this supper for our
sake, to make us to keep in fresh memory his inestimable
benefits. But, as I said before, it is in a manner nothing re
garded amongst us : we care not for it ; we will not come
unto it. How many be there, think ye, which regard this
supper of the Lord as much as a testoon ? But very few, no
doubt of it : and I will prove that they regard it not so much.
If there were a proclamation made in this town, that whoso
ever would come unto the church at such an hour, and there For a testoon

. , , , a piece, we

20 to the communion with the curate, should have a testoon ; should have

communi-

when such a proclamation were made, I think, truly, all the cants enough.
town would come and celebrate the communion to get a tes
toon : but they will not come to receive the body and blood
of Christ, the food and nourishment of their souls, to the
augmentation and strength of their faith ! Do they not more The OJUSB^
regard now a testoon than Christ ? But the cause which ™™^$e
letteth us from2 celebrating of the Lord's Supper, is this : communion.
[2 from the, 1562.]

4GO SERMONS PREACHED IN LINCOLNSHIRE.

we have no mind nor purpose to leave sin and wickedness,
which maketh us not to come to this supper, because we be
not ready nor meet to receive it. But I require you in God's
behalf, leave your wickedness, that ye may receive it worthily,
according to his institution. For this supper is ordained, as
I told you before, for our sake, to our profits and commodi
ties : for if we were perfect, we should not need this outward
sacrament ; but our Saviour, knowing our weakness and for-
gctfulness, ordained tliis supper to the augmentation of our
Men come faith, and to put us in remembrance of his benefits. But

to the com
munion of WG W1n not come : there come no more at once, but such as

custom.

give the holy loaves from house to house1; which follow
rather the custom than any thing else. Our Saviour Christ

johnvi. saith in the gospel of St John, E<jo sum panis vivus, qui de
ccelo descendi ; " I am the living bread which came down from

c.Hut'n0 heaven." Therefore whosoever fcedeth of our Saviour Christ,

(shaih,otk>h he shall not perish ; death shall not prevail against him : his
soul shall depart out of his body, yet death shall not get the
victory over him ; he shall not be damned. He that cometh
to that marriage, to that banquet, death shall be unto him
but an entrance or a door to everlasting life. Panis quern
ef/o dabo caro meet est ; "The bread that I will give is my
flesh, which I will give for the life of the world." As many
as will feed upon him, shall attain to everlasting life : they
shall never die; they shall prevail against death; death shall

ik-ath haiii not hurt them, because he hath lost his strength. If we

lost his stmj,'.

would consider this, no doubt we would be more desirous to
come to the communion than we be; we would not be so cold;
we would be content to leave our naughty living, and come
to the Lord's table.

Now ye have heard what shall be the chiefest dish at this
mari'iag°> namely, the body and blood of Christ. But now
there be other dishes, which be sequels or hangings-on, where
with the chief dish is powdered : that is, remission of sins ;
also the Holy Ghost, which ruleth and govcrneth our hearts ;

[* It was formerly the custom for each householder in a parish to
provide, in his turn, the "holy loaf" which was used at the celebration
of the Lord's Supper : and some one person, at least, of that house to
which, by course, " it appertained to offer for the charges of the Com
munion," was expected to communicate. See Liturgies of Edw. VI.
pp. 97, 98. Park. Soc. Edition.]

are at this
supper.

XXV.] PARABLE OF A KJNG THAT MARRIED MIS SON. 461

also the merits of Christ, which are made ours. For when
we feed upon this dish worthily, then we shall have remission
of our sins ; we shall receive the Holy Ghost. Moreover, all
the merits of Christ arc ours; his fulfilling of the law is ours;
and so we be justified before God, and finally attain to ever
lasting life. As many, therefore, as feed worthily of this
dish, shall have all these things with it, and in the end ever
lasting life. St Paul saith, Qui proprio Filio suo non pe- Rom. Vm.
percit, sed pro nobis omnibus tradidit ilium, quomodo non
etiam cum illo omnia nobis donabit? "He which spared not
his own Son, but gave him for us all, how shall he not with
him give us all things also ?" Therefore they that be in The com-

«, . „ . moditiesthat

Christ are partakers of all his merits and benefits ; of ever- come of

A com mum ca

lasting life, and of all felicity. He that hath Christ hath all tingaright.
things that are Christ's. He is our preservation from dam
nation; he is our comfort; he is our help, our remedy.
When we feed upon him, then we shall have remission of our
sins : the same remission of sins is the greatest and most
comfortable thing that can be in the world. 0 what a com- Matt. jx.
fortable thing is this, when Christ saith, Remittuntur tibi
peccata, " Thy sins are forgiven unto thee I" And this is a
standing sentence ; it was not spoken only to the same one
man*, but it is a general proclamation unto all us: all and A general
every one that believeth in him shall have forgiveness oftion.
their sins. And this proclamation is cried out daily by his
ministers and preachers ; which proclamation is the word of
grace, the word of comfort and consolation. For like as sin is Nothing is «>
the most fearful3 and the most horriblest thing in heaven and in sin.
earth, so the most comfortablest thing is the remedy against
sin ; which remedy is declared and offered unto us in this word
of grace : and the power to distribute this remedy against sins
he hath given unto his ministers, which be God's treasurers,
distributers of the word of God. For now he speaketh by me,
he calleth you to this wedding by me, being but a poor man;
yet he hath sent me to call you. And though he be the
author of the word, yet he will have men to be called through
his ministers to that word. Therefore let us give credit unto
the minister, when he speaketh God's word : yea, rather let
us credit God when he speaketh by his ministers, and oifereth
us remission of our sins by his word. For there is no sin so
[3 that same man, 1562.] [3 fearfullest, 1562.]

462

SERMONS PREACHED IN LINCOLNSHIRE.

[sERM

great in this world, but it is pardonable as long as we be in
this world, and call for mercy : for here is the time of mercy ;
here we may come to forgiveness of our sins. But if we once
die in our sins1 and wickedness, so that we be damned, let us
not look for remission afterwards : for the state after this life
is unchangeable. But as long as we be here2, we may cry
for mercy. Therefore let us not despair : let us amend our
lives, and cry unto God for forgiveness of our sins ; and then
no doubt we shall obtain remission, if we call with a faithful
heart upon him, for so he hath promised unto us in his most
holy word.

There is sin The holy scripture makcth mention of a sin against the

Hoi'y Ghol Holy Ghost, which sin cannot be forgiven, neither in this
world, nor in the world to come. And this maketh many
men unquiet in their hearts and consciences : for some there
be which ever be afraid, lest they have committed that same
sin against the Holy Ghost, which is irremissible. Therefore
some say, " I cannot tell whether I have sinned against the
Holy Ghost or not : if I have committed that sin, I know I
shall be damned." But I tell you what ye shall do : despair
not of the mercy of God, for it is immeasurable. I cannot
deny but that there is a sin against the Holy Ghost, which is
irremissible : but we cannot judge of it aforehand, we cannot
tell which man hath committed that sin or not, as long as he
is alive ; but when he is once gone, then I can judge whether
he sinned against the Holy Ghost or not. As now I can
judge that Nero, Saul, and Judas, and such like, that died in
sins and wickedness, did commit this sin against the Holy
Ghost : for they were wicked, and continued in their wicked
ness still to the very end; they made an end in their wicked
ness. But we cannot judge whether one of us sin this sin
against the Holy Ghost, or not ; for though a man be wicked
at tliis time, yet he may repent, and leave his wickedness to
morrow, and so not commit that sin against the Holy Ghost.
Our Saviour Christ pronounced against the scribes and Pha
risees, that they had committed that sin against the Holy
Christ knew Ghost ; because he knew their hearts, he knew they would
still abide in their wickedness to the very end of their lives.

[! in sin, 1562.]

[2 But as long as we be here, we may cry unto God for forgiveness of
our sins; and then no doubt we shall obtain remission, &c., 1584, 1607.]

XXV.J PARABLE OF A KING THAT MARRIED HIS SON. 463

But we cannot pronounce this sentence against any man, for
we know not the hearts of men : he that sinneth now, perad-
venture shall be turned to-morrow, and leave his sins, and so
be saved. Further, the promises of our Saviour Christ are Christ's

, , . promises ar

general ; they pertain to all mankiud : he made a general
proclamation, saying, Qui credit in me, habet vitam ceter-
nam; "Whosoever believeth in me hath everlasting life."
Likewise St Paul saith, Gratia exsuperat supra peccatum;
< The grace and mercies of God exceedeth far our sins."
Therefore Jet us ever think and believe that the grace of
God, his mercy and goodness, exceedeth our sins. Also
consider what Christ saith with his own mouth : Venite ad Matt. Xi.
me, (mines qui labor atis, fyc. " Come unto me, all ye that eaiiShaii
labour and are laden, and I will ease you." Mark, here he ™
saith, " Come all ye :" wherefore then should any body de
spair, or shut out himself from these promises of Christ,
which be general, and pertain to the whole world ? For he
saith, " Come all unto me." And then again he saith, Refo-
cillabo vos, " I will refresh you :" you shall be eased from
the burdens of your sins. Therefore, as I said before, he TO continue
that is blasphemous, and obstinately wicked, and abideth in Sf& todS

, . . , , .,, . i -I • i • i against the

ms wickedness still to the very end, he sinneth against the H°iy Ghost-
Holy Ghost; as St Augustine3, and all other godly writers do
affirm. But he that leaveth his wickedness and sins, is con
tent to amend his life, and then believing in Christ, seeketh
salvation and everlasting life by him, no doubt that man or
woman, whosoever he or they be4, shall be saved : for they
feed upon Christ, upon that meat that God the Father, this
feast-maker, hath prepared for all his guests.

You have heard now who is the maker of this feast or
banquet : and again, you have heard what meat is prepared
for the guests ; what a costly dish the house-father hath
ordained at the wedding of his son. But now ye know,
that where there be5 great dishes and delicate fare, there be
commonly prepared certain sauces, which shall give men a
great lust and appetite to their meats ; as mustard, vinegar, sweet meat
and such like sauces. So this feast, this costly dish, hath its sour sauce.

[3 Sermo LXXI. de Verb. Evang. Matt. xii. Oper. Tom. v. col. 275.
Edit. Bened. Antwerp. 1700. In this sermon St Augustine states the
different opinions held on the subject in question.]

[4 whosoever they, 1562.] [5 where be, 1584.]

464 SERMONS PREACHED IN LINCOLNSHIRE. [sEUM.

sauces ; but what be they ? Marry, the cross, affliction, tri
bulation, persecution, and all manner of miseries : for, like as
sauces make lusty the stomach to receive moat, so affliction
stirreth up in us a desire to Christ. For when we be in
quietness, we are not hungry, we care not for Christ : but
when we bo in tribulation, and cast in prison, then we have
a desire to him ; then we learn to call upon him ; then we
hunger and thirst after him ; then we are desirous to feed
upon him. As long as wo be in health and prosperity, we
care not for him ; we be slothful, we have no stomach at all ;
and therefore these sauces are very necessary for us. We
have a common saying amongst us, when we see a fellow
sturdy, lofty, and proud, men say, " This is a saucy fellow ;"
signifying him to be a high-minded fellow, which taketh more
upon him than he ought to do, or his estate requireth : which
tiling, no doubt, is naught and ill ; for every one ought to
behave himself according unto his calling and estate. But
He that will he that will be a Christian man, that intendeth to come to
V/-U must be" heaven, must bo a saucy fellow ; he must be well powdered
with the sauce of affliction, and tribulation ; not with proud-
ness and stoutness, but with miseries and calamities : for so it
is written, Omnes qui pie volunt vivere in Christo perseci^-
tionem patientur ; " Whosoever will live godly in Christ, he
shall have persecution and miseries:" he shall have sauce
enough to his meat. Again, our Saviour saith, Qui wilt
meus esse discipulus, abneyet semetipsum et tollat crucem
suam et scquatur me ; " lie that will be my disciple must
deny himself and take his cross upon him, and follow me."
Is there any man that will feed upon me, that will eat my
flesh and drink my blood? Let him forsake himself. O
this is a great matter ; this is a biting thing, the denying of
my own will ! As for an ensample : I see a fair woman, and
conceive in my heart an ill appetite to commit lechery with
her ; I desire to fulfil my wanton lust with her. Here is
my appetite, my lust, my will : but what must I do ? Marry,
we must I must deny myself, and follow Christ. What is that? 1

deny our- . ... , -, n

selves. must not follow my own desire, but the will and pleasure <
Christ. Now what saith he? Non fvrnicaberis, non adulte-
raberis; " Thou shalt not be a whoremonger, thou shalt not
be a wedlock-breaker." Here I must deny myself, and my
will, and give place unto his will ; abhor and hate my own

XXV.] PARABLE OF A KING THAT MARRIED HIS SON. 465

will. Yea, and furthermore I must earnestly call upon him,
that he will give me grace to withstand my own lust and
appetite, in all manner of things which may be against his
will : as when a man doth me wrong, taketh my living from
me, or hurteth me in my good name and fame, my will is to
avenge myself upon him, to do him a foul turn again ; but
what saith God ? Mihi vindicta, ego retribuam ; " Unto me we must

i i ,1 T .11 leave the

belongeth vengeance, I will recompense the same." Now «™|nse to
here I must give over my own will and pleasure, and obey
his will : this I must do, if I will feed upon him, if I will
come to heaven. But this is a bitter thing, a sour sauce, a
sharp sauce ; this sauce maketh a stomach : for when I am
injured or wronged, or am in other tribulation, then I have a
great desire for him, to feed upon him, to be delivered from
trouble, and to attain to quietness and joy.

There is a learned man which hath a saying which is
most true : he saith, Plus crux quam tranquillitas invitat The cross
ad Christum ; " The cross and persecution bring us sooner to Christ-
Christ than prosperity and wealth." Therefore St Peter
saith, Humiliamini sub potenti manu Dei ; " Humble your
selves under the mighty hand of God." Look, what God
layeth upon you, bear it willingly and humbly. But you
will say, "I pray you, tell me what is my cross?" Answer :
This that God layeth upon you, that same is your cross ; not
that which you of your own wilfulness lay upon yourselves: The cross that
as there was a certain sect which were called Flagellarii1, u!?"n t$em-

, . , , ' selves is not

which scourged themselves with whips till the blood ran from christ's cross-
their bodies ; this was a cross, but it was not the cross of
God. No, no : he laid not that upon them, they did it of
their own head. Therefore look, what God layeth upon me,
that same is my cross, which I ought to take in good part ;
as when I fall in poverty, or in miseries, I ought to be con-

[! This fanatical sect sprung up in Italy about the middle of the
thirteenth century, and from thence was propagated throughout most
of the countries in Europe. These Flagellants however were the
cause of so many impieties and tumults, that it became necessary
to repress them. Yet the sect revived, at intervals, during the four
teenth and fifteenth centuries, in a still more turbulent form, and
holding more and more wild opinions, until it was exterminated by
the Inquisition. Mosheim, Eccl. Hist. cent. xm. part n. chap. 3.
sect. 3 : cent. xiv. part n. chap. 5. sect. 7 : cent. xv. part n. chap 5.
sect. 5.]

[LATIMER.]

466 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

God hath tent withal; when my neighbour doth me wrong, taketh

thTt°wetcd away my goods, robbeth me of my good name and fame, I

tempted with shall bear it willingly, considering that it is God's cross, and

tatfons. " that nothing can be done against me without his permission.

There falleth never a sparrow to the ground without his

permission ; yea, not a hah- falleth from our head without

his will. Seeing then that there is nothing done without his

will, I ought to bear this cross which he layeth upon me

willingly, without any murmuring or grudging.

But I pray you, consider these words of St Peter well :
Humiliamini sub potenti manu Dei ; " Humble yourselves
under the mighty hand of God." Here St Peter signifieth
God's hand is unto us that God is a mighty God, which can take away the
cross from us when it seemeth him good; yea, and he1 can
send patience in the midst of all trouble and miseries. St
Paul, that elect instrument of God, shewed a reason wherefore
God layeth afflictions upon us, saying : Corripimur a Domino,
ne cum mundo condemnemur; "We are chastened of the
Lord, lest we should be condemned with the world." For
you see by daily experience, that the most part of wicked men
arc lucky in this world ; they bear the swing, all things goeth
after their minds ; for God letteth them have their pleasures
here. And therefore this2 is a common saying, " The more
wicked, the more lucky :" but they that pertain to God, that
shall inherit everlasting life, they must go to the pot ; they
must suffer here, according to that scripture, Judicium a
doino Dei incipii'; " The judgment of God beginneth at the
house of God." Therefore it cometh of the goodness of God,
when we be put to taste the sauce of tribulation: for he
doth it to a good end, namely, that we should not be con
demned with this wicked world. For these sauces are very
good for us ; for they make us more hungry and lusty to
come to Christ and feed upon him. And truly, when it goeth
well with us, we forget Christ, our hearts and minds are not
it is better to upon him : therefore it is better to have affliction than to be
in prosperity. For there is a common saying, Vexatio dat
intellectum ; " Vexation giveth understanding." David, that
excellent king and prophet, saith, Bonum est mihi quod
humiliasti me, Domine : " Lord," saith he, " it is good for
me that thou hast pulled down my stomach, that thou hast
[' yea he can, 1584. 1607.] [2 there, 1562.]

The more
wicked, the
more luc'kv.

XXV.] PARABLE OF A KING THAT MARRIED HIS SON. 467

humbled me." But I pray you, what sauce had David, how

was he humbled? Truly thus3: his own son defiled his S! to his

daughter. After that, Absalom, one other of his sons, killed

his own brother. And this was not enough, but his own

son rose up against him, and traitorously cast him out of his2Sam.xvi.

kingdom, and defiled his wives 4 in the sight of all the people.

Was not he vexed ? had he not sauces ? Yes, yes : yet for

all that he crieth not out against God ; he murmured not,

but saith, JBonum est mihi quod humiliasti me; "Lord, it is

good for me that thou hast humbled me, that thou hast

brought me low." Therefore when we be in trouble, let us

be of good comfort, knowing that God doth it for the best.

But for all that, the devil, that old serpent, the enemy of The devii ia-

mankind, doth what he can day and night to brinf>' us this toSe841

sauce for

sauce, to cast us into persecution, or other miseries: as it us-
appeareth in the gospel of Matthew, where our Saviour cast
ing him out of a man, seeing that he could do no more harm,
he desired Christ to give him leave to go into the swine ; and
so he cast them all into the sea. Where it appeareth, that
the devil studieth and seeketh all manner of ways to hurt us,
either in soul, or else in body. But for all that, let us not TO consider
despair, but rather lift up our hearts unto God, desiring his comfortable.
help and comfort ; and no doubt, when we do so, he will
help : he will either take away the calamities, or else miti
gate them, or at the leastwise send patience into our hearts,
that we may bear it willingly.

Now you know, at a great feast, when there is made a The latter
delicate dinner, and the guests fare well, at the end of the S3!8 "
dinner they have bellaria, certain subtleties, custards, sweet
and delicate things : so when we come to this dinner, to this
wedding, and feed upon Christ, and take his sauces which
he hath prepared for us, at the end cometh the sweetmeat.
What is that ? Marry, remission of sins, and everlasting life ;
such joy, that no tongue can express, nor heart can think,
which God hath prepared for all them that come to this
dinner, and feed upon his Son, and taste of his sauces. And
this is the end of this banquet. This banquet, or marriage-
dinner, was made at the very beginning of the world. God THIS mar-
made this marriage in paradise, and called the whole world maffehf
unto it, saying, Semen mulieris conteret caput serpentis ; pa
P Marry this, 1562.] [4 wife, 1562.]

30—2

4G8 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

" The Seed of the woman sliall vanquish the head of the
serpent." This was the first calling ; and this calling stood
unto the faithful in as good stead as it doth unto us, which
have a more manifest calling. Afterward Almighty God
Abraham WM called again with these words, speaking to Abraham : Ego ero
marriage?11"8 Deus tuus et seminis tui post te; "I will he thy God, and
thy seed's after thee." Now what is it to be our God?
Forsooth J to be our defender, our comforter, our deliverer,
and helper. Who was Abraham's seed ? Even Christ the
Son of God, he was Abraham's seed : in him, and through
him, all the world shall be blessed ; all that believe in him,
all that come to this dinner, and feed upon him. After that,
all the prophets, their only intent was to call the people to
this wedding. Now after the time was expired which God
had appointed, he said, Venite, parata sunt ornnia ; " Come,
all things are ready."

.iohn naptut But who are these callers ? The first was John Baptist,

ffnu-at0 which not only called with his mouth, but also shewed with

finger- his finger that meat which God had prepared for the whole

world. He saith, Ecce Agnus Dei qui tollit peccata muiuli ;

" Lo, the Lamb of God, that taketh away the sins of the

world." Also Christ himself called, saying, Venite ad me,

Matt.xi. omnes qui labor atis ; "Come to me, all ye that travail and

labour, and I will refresh you." Likewise the apostles cried,

and called all the whole world ; as it is written, Exivit sonus

eorum per universam terrain; "Their sound is gone through-

xhc reward out all the world." But, I pray you, what thanks had they

hawwhS for their calling, for their labour? Verily2 this: John Baptist

of the guest*, was beheaded; Christ was crucified; the apostles were killed:

this was their reward for their labours. So all the preachers

shall look for none other reward : for no doubt they must be

sufferers, they must taste of these sauces : their office is,

preaching is arguere mundum de peccato, " to rebuke the world of sin ;"

officenkless which no doubt is a thankless occupation. Ut audiant

monies judicia Domini, " That the high hills," that is, great

princes and lords, " may hear the judgments of the Lord :"

they must spare no body ; they must rebuke high and low,

when they do amiss ; they must strike them with the sword

of God's word : which no doubt is a thankless occupation ;

yet it must be done, for God will have it so.

[i Marry, 1562.] [2 Marry, 1562].

_.
XXV.J PARABLE OF A KING THAT MARRIED HIS SON. 4G9

There be many men, which be not so cruel as to perse
cute or to kill the preachers of God's word ; but when they
be called to feed upon Christ, to come to this banquet, to
leave their wicked livings, then they begin to make their
excuses ; as it appeared here in this gospel, where " the first
said, I have bought a farm, and I must needs go and see it ; a°emoathato
I pray thee have me excused. Another said, I have bought {SJESfJi.
five yoke of oxen, and I go to prove them ; I pray thee
have me excused. The third said, I have married a wife,
and therefore I cannot come." And these were their excuses.
You must take heed that you mistake not this text : for after Take heed ye
the outward letter it seemeth as though no husbandman, no tfisaright.
buyer or seller, nor married man shall enter the kingdom of
God. Therefore ye must take heed that ye understand it
aright. For to be a husbandman, to be a buyer or seller, to
be a married man, is a good thing, and allowed of God : but
the abuse of such things is reproved. Husbandman, and
married man, every one in his calling, may use and do the
works of his calling. The husbandman may go to plough ;
they may buy and sell ; also3, men may marry ; but they
may not set their hearts upon it. The husbandman may
not so apply his husbandry to set aside the hearing of the
word of God; for when he doth so, he sinneth damnably:
for he more regardeth his husbandry than God and his Husbandry
word ; he hath all lust and pleasure in his husbandry, which how us from
pleasure is naught. As there be many husbandmen which
will not come to service ; they make then1 excuses that they
have other business : but this excusing is naught ; for com
monly they go about wicked matters, and yet they would
excuse themselves, to make themselves faultless ; or, at the
least way, they will diminish their faults, which thing itself
is a great wickedness : to do wickedly, and then to defend
that same wickedness, to neglect and despise God's word,
and then to excuse such doings, like as these men do here
in this gospel. The husbandman saith, " I have bought a
farm ; therefore have me excused : the other saith, I have
bought five yoke of oxen ; I pray thee have me excused :"
Now when he cometh to the married man, that same fellow me married
saith not, "Have me excused," as the others say; but he cannot come.
only saith, " I cannot come." Where it is to be noted, that
[3 Item, 1562.]

470 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

the affections of carnal lusts and concupiscence are the strong
est above all the other : for there be some men which set all
their hearts upon voluptuousness; they regard nothing else,
neither God nor his word ; and therefore this married man
saith, " I cannot come ;" because his affections are more
strong and more vehement than the other men's were.

But what shall be their reward which refuse to come?
The house-father saith, " I say unto you, that none of those
men which were bidden shall taste of my supper." With
The reward these words Christ our Saviour teacheth us, that all those
?effuse'tothat that love better worldly things than God and his word shall
be shut out from his supper ; that is to say, from ever
lasting joy and felicity : for it is a great matter to despise
God's word, or the minister of the same ; for the office of
preaching is the office of salvation; it hath warrants in
scripture, it is grounded upon God's word. St Paul to
st Paul's the llomans maketh a gradation of such- wise : Omnis qui-

gradation. . . »>••»»• j

cunque invocavent nomen Domini salvabitur : quomoclo
ergo invocabunt in quern non crediderunt, aut quomodo
credent ei quern non audierunt ? that is to say, " Who
soever shall call on the name of the Lord, shall be saved :
but how shall they call upon him, in whom they believe
not? How shall they believe on him of whom they have
not heard? How shall they hear without a preacher?
And how shall they preach, except they be sent?" At the
length he concludeth, saying, Fides ex auditu; " Faith cometh
by hearing." Where ye may perceive, how necessary a
thing it is to hear God's word, and how needful a thing it
is to have preachers, which may teach us the word of God :
for by hearing we must come to faith; through faith we
must be justified. And therefore Christ saith himself, Qui
credit in me, habet vitam ceternam ; " He that believeth in
me hath everlasting life." When we hear God's word by
the preacher, and believe that1 same, then we shall be
saved : for St Paul saith, Evangelium est potentia Dei ad

Rom. i. salutem omni credenti ; "The gospel is the power of God
unto salvation to all that believe ; the gospel preached is

The com- God's power to salvation of all believers." This is a great

mendation of A .

the ofKce of commendation of this office of preaching : therefore we ought

preaching. ^ ^ f • • • r* J> '

not to despise it, or little regard it ; for it is God s mstru-
[i the, 1584, 1607.]

XXV.] PARABLE OF A KING THAT MARRIED HIS SON. 47 1

ment, whereby he worketh faith in our hearts. Our Saviour
saith to Nicodeme, Nisi quis renatus fuerit, " Except a man John m.
be born anew, he cannot see the kingdom of God." But
how cometh this regeneration? By hearing and believing
of the word of God : for so saith St Peter, Renati non ex
semine mortali corruptibili ; "We are born anew, not ofipet.i.
mortal seed, but of immortal, by the word of God." Like
wise Paul saith in another place, Visum est Deo per stulti-
tiam prcedicationis salvos facere credentes; "It pleased God
to save the believers through the foolishness of preaching."
But, perad venture, you will say, »" What, shall a preacher
teach foolishness ?" No, not so : the preacher, when he is a
right preacher, he preacheth not foolishness, but he preacheth
the word of God ; but it is taken for foolishness, the world The worm
esteemeth it for a trifle : but howsoever the world esteemeth word of God

to be foolish-
it, St Paul saith that God will save his through it. ncss-

Here I might take occasion to inveigh against those
which little regard the office of preaching ; which are wont
to say, " What need we such preachings every day ? Have
I not five wits? I know as well what is good or ill, as
he doth that preacheth." But I tell thee, my friend, be
not too hasty ; for when thou hast nothing to follow but thy
five wits, thou shalt go to the devil with them. David, that
holy prophet, said not so: he trusted not his five wits, but David trusted

J f f not his five

he said, Lucerna pedibus meis verbum tuum, Domme ; wits.
" Lord, thy word is a lantern2 unto my feet." Here we
learn not to despise the word of God, but highly to esteem
it, and reverently to hear it ; for the holy day is ordained
and appointed to none other thing, but that we should at
that day hear the word of God, and exercise ourselves in
all godliness. But there be some which think that this day
is ordained only for feasting, drinking, or gaming, or such
foolishness ; but they be much deceived : this day was The right use
appointed of God that we should hear his word, and learn days.0 u
his laws, and so serve him. But I dare say the devil hath
no days so much service as upon Sundays or holy days;
which Sundays are appointed to preaching, and to hear
God's most holy word. Therefore God saith not only in
his commandments, that we shall abstain from working ; but
he saith, Sanctificabis, " Thou shalt hallow :" so that holy Hobday*'
[2 candle, 15G2.]

472 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

day keeping is nothing else but to abstain from good works,
and to do better works ; that is, to come together, and
celebrate the Communion together, and visit the sick bodies.
These are holy-day works ; and for that end God command
ed us to abstain from bodily works, that we might be more
meet and apt to do those works which he hath appointed
unto us, namely, to feed our souls with his word, to remem
ber his benefits, and to give him thanks, and to call upon
him. So that the holy-day may be called a marriage-day,
wherein we are married unto God ; which day is very needful
AH mischief to be kept. The foolish common people think it to be a

beginnetb *

SJy?e holy" DClly-cncer day, and so they make it a surfeiting day :
there is no wickedness, no rebellion, no lechery, but she hath
most commonly her beginning upon the holy-day.

Numb. xv. "VVG rcad a story in the fifteenth chapter of the book of

Numbers, that there was a fellow which gathered sticks upon
the sabbath-day ; he was a despiser of God's ordinances and
laws, like as they that now-a-days go about other business,
when they should hear the word of God, and come to the
Common Prayer : which fellows truly have need of sauce,
to be made more lustier to come and feed upon Christ than
they be. Now Moses and the people consulted with the
Lord, what they should do, how they should punish that
fellow which had so transgressed the sabbath-day. " He
shall die," saith God : which thing is an ensample for us to
take heed, that we transgress not the law of the sabbath-day.
For though God punish us not by and by, as this man was
punished; yet he is the very self-same God that he was

Godwin before, and will punish one day, cither here, or else in the

punish one * *> ' '

da>'- other world, where the punishment shall be everlasting.

jer. xvii. Likewise in the seventeenth chapter of the prophet Jeremy
God threateneth his fearful wrath and anger unto those
which do profane his sabbath-day. Again, he promiseth
his favour and all prosperity to them that will keep the
holy days ; saying, " Princes and kings shall go through
thy gates," that is to say, Thou shalt be in prosperity,
in wealth, and great estimation amongst thy neighbours.

Plagues Again : " If ye will not keep my sabbath-day, I will kindle

^oTan* the ^ ^TG ^ ^our Sates >" *liat is *° sav> ^ w^ destroy you,

sabbath. I ^11 bring you to nought, and burn your cities with fire.

These words pertain as well unto us at this time, as they

XXV.] PARABLE OF A KING THAT MARRIED HIS SON. 473

pertained to them at their time: for God hateth the dis
allowing of the sabbath as well now as then ; for he is and
remaineth still the old God : he will have us to keep his
sabbath, as well now as then: for upon the sabbath-day
God's seed-plough goeth; that is to say, the ministry of The sabbatn-
his word is executed ; for the ministering of God's word ploughing
is God's plough. Now upon the Sundays God sendeth his
husbandmen to come and till; he sendeth his callers to
come and call to the wedding, to bid the guests; that is,
all the world to come to that supper. Therefore, for the
reverence of God, consider these things : consider who call-
eth, namely, God; consider again who be the guests; all
ye. Therefore I call you in God's name, come to this
supper ; hallow the sabbath-day ; that is, do your holy-
day work, come to this supper ; for this day was appointed
of God to that end, that his word should be taught and
heard. Prefer not your own business therefore before the
hearing of the word of God. Remember the story of that
man which gathered sticks upon the holy day, and was
put to death by the consent of God : where God shewed
himself not a cruel God, but he would give a warning unto
the whole world by that man, that all the world should
keep holy his sabbath-day.

The almighty ever-living God give us grace to live so in
this miserable world, that we may at the end come to the
great sabbath-day, where there shall be everlasting joy and
gladness ! Amen.

474 SERMONS PREACHED IN LINCOLNSHIRE.

THE SECOND SERMON OF MASTER LATIMER'S.

MATTHEW V. [1, 2, 3.]
Videns autem Jesus turbos ascendit in rnontem, et cum consedisset, fyc.

Head in the When Jesus saw the people, he went up into a mountain, and when he
was set down, his disciples came unto him : and he opened his
mouth, and taught them, saying, Blessed are the poor in spirit.

DEARLY beloved in our Saviour Christ, I have to tell you
at this present time of a certain pilgrimage, which may be
called the Christian man's pilgrimage : but ye shall not think
that I will speak of the popish pilgrimage, which we were
wont to use in times past, in running hither and thither to
Mr John Shorn1, or to our Lady of Walsingham2. No, no ;
I will not speak of such fooleries, but I will speak of such a
pilgrimage, which our Saviour Christ himself taught us, being

[! A saint whose head quarters were probably in the parish of
Shorn and Merston near Gravesend, but who seems to have had
shrines in other parts of the country. He was chiefly popular with
pei-sons who suffered from ague. Tims one of the visitors of monas
teries writes to lord Cromwell: "At Merston Mr Johan Schorn stondith
blessing a botc, whereunto they do say he conveyd the dcvill. He is
moch sowzt for the agow." Letters relating to the suppression of the
Monasteries, p. 218.]

[2 Lambardo (in the reign of queen Elizabeth) describes " Walsing-
ham in Norfolk," as a town that "encreased hastely at the first by the
haunt of simple people that flocked thither on pilgrimage to an idol,
erected to the name of the blessed virgin Marie." This " idol," which
was demolished in 1638, was formerly in so great repute, that few
persons who had opportunity neglected to go on pilgrimage to " our
Lady of Walsingham;" and a yearly offering at her shrine was re
garded as essential to worldly prosperity. Some idea may be formed
of the large amount of money thus contributed, from a letter to Lord
Cromwell, which informs him " that frome the Satredaye at night tyll
the Sondaye next folowinge was offred at ther now beinge c.xxxiij8.
iiijd. over and besyd waxe." Lambarde, Dictionar. Anglise, &c. p. 451.
Letters relating to the suppression of Monasteries, p. 138. See also
Camden, Britannia, edit, by Gibson, col. 391. Lond. 1695: Early
Writings of Bp. Hooper, p. 40. Park. Soc. Edit.]

XXVI.] ON THE GOSPEL OF ALL SAINTS. 475

here present with us, with his own mouth. Therefore, who
soever will come to the eternal felicity, must 2:0 that pilgrim- A necessary

. pilgrimage.

age ; else he shall never attain thereunto.

Cum vidisset autem turbas, " When he saw the people."
It appeareth by the end of the fourth of Matthew, that our
Saviour had walked throughout all Galilee, and had done
many miracles, so that the fame of him went throughout all
the country ; and there gathered a great number of people
together to hear him. He seeing the people, how hungry
they were, conveyed himself into a higher place, and his dis
ciples came unto him, and he taught them : but not only the
disciples, but also the whole people ; for Luke saith, Docebat
audiente populo; "He preached, the people hearing it."
Also3, et turba admirabatur super doctrina illius ; "And
the people marvelled because of his doctrine." How could
they marvel, if they had not heard it ? So it appeareth, that
Christ made his sermon not only to his disciples, but also to
the whole people : yet specially he taught his disciples, to
that end that they might teach afterwards to others ; for he
taught them such doctrine which he would have taught to4
the whole world, therefore he so diligently taught them.
For though he made many sermons, yet these two sermons, xwosermons,
the one in Matthew, and the other in Luke, ought to be re- contained the
garded most above all others ; for they contain the sum of a Christian's
Christian man's life.

Now our Saviour seeing them so hungry, what doth he ?
The evangelist saith, Aperuit os suum ; "He opened his
mouth, and taught them." Our Saviour did not only send
out his apostles to preach and teach the people ; but also he
opened his own mouth, and taught the people his own self.
Which act of our Saviour is to the reproach of our lordly
prelates ; which in a manner disdain to preach themselves,
in their own persons; but they think it to be enough to have
one or two pertaining unto them, which preach in their dio
ceses ; they themselves being occupied in worldly business.
Our Saviour did not so ; he opened his own mouth, and
taught the people. Certainly this ensample of our Saviour our prelates
ought better to be considered of our prelates than it is ; for than°christ.
they be not better than Christ was. Christ hath sent them,
and given unto them a commission to preach : wherefore dis-
[3 Item, 1562.] [4 all, 1562.]

476 SERMONS PREACHED IN LINCOLNSHIRE.

dam they then to open their mouth, and teach the people?
Seeing that our Saviour himself taught, how will they be
excused when they shall make account for their doings?
What shall be their reward for their slothfulness? No doubt,
everlasting damnation hangeth over their heads.

Now our Saviour opening his mouth, what taught he
Christ teach- them ? Forsooth1 he taught them a pilgrimage, the Christian
Koone,?ii-° man's pilgrimage. And this is a good and true pilgrimage
that he taught ; for this pilgrimage standeth not in running
hither and thither : no, no : this is a right pilgrimage, but
there is strange gear in it ; yea, such gear, that if I should
say it of my own head, you would not believe me, you would
say I lie : for it agreeth not with our mother wit, we cannot
compass this gear with our natural wit ; therefore we must
consider who spcakcth it, and so captivate our reason and wit
to the wisdom of God. Now Christ, the eternal Son of God,
he teacheth us this pilgrimage: of which God the Father
himself saith, Hie est Filius meus dilectus, in quo mihi bene
Matt.iii. complacitum est; ipsum audite ; " This is my well-beloved
Son, in whom I am well pleased ; hear him." Seeing, then,
we must not that the Almighty God commanded us to hear him, we ought
not to regard his doctrine little, to esteem and value it for
nothing ; but most highly to esteem it as the unfallible word
of God. Now what saith he? Beati pauperes spiritu,
quoniam ipsorum est reynum ccelorum ; " Blessed be the poor
in spirit2, for theirs is the kingdom of heaven," &c.

I intend to be very short ; else I could not have time to

go through all things that pertain to this pilgrimage. This is

A pik-rim.i-0 a pilgrimage of eight miles, or of eight days' journeys : all

jounfey oriys things that pertain unto it are comprehended in eight points.

Our Saviour saith, Beati pauperes, " Blessed be the poor."

This is contrary to our reason : for who would think poverty

to be a blessedness ? Who is he that would not rather be

rich than poor ? To be rich is a blessedness in our eyes ; to

be poor is an unhappiness in our minds : but we must subdue

our judgments. We esteem it to be a cursedncss to be poor.

Well, our Saviour saith, "Blessed are the poor." Luke

hath no more but these words : Matthew addeth, Spiritu,

" In the spirit." These eight miles, or days' journeys, may

be called paradoxa ; that is to say, inopinable, incredible,

[i Marry, 1562.] [2 in the spirit, 1562.]

XXVI

'!.] ON THE GOSPEL OF ALL SAINTS. 477

and unbelievable sayings : for if Christ had not spoken it To ^y th»t

w ° * poverty is

himself, who should have believed it ? For we see daily J^^SdS18
before our eyes what a miserable thing is poverty ; therefore
our nature is ever given to avoid poverty, and to come to
riches. But Christ saith, Beati pauper es ; " Blessed be the
poor in spirit, for the kingdom of heaven is theirs."

The kingdom of heaven is taken sometimes for the office The kingdom

111-1 P of heaven

of preaching ; as when he compared the kingdom of heaven Jj}^n ^r the
to "a net that catcheth good and bad fishes:" there he preaching-
meaneth the office of preaching. Sometimes it is taken for
eternal felicity, which Christ our Saviour merited for us.
When John Baptist sendeth his disciples unto Christ to ask
him whether he be Christ or not, he told them what miracles
he had done ; and amongst other things he said, Pauperes
evangelizant, "The poor hear the gospel:" meaning, that The poor ^
the poor be more willing to hear the gospel, they take more Jjjfj/jg^
pain in hearing God's word, than the rich do ; for the rich
commonly least regard the gospel. Look throughout all
England, and you shall find it so. Likewise he saith by the
prophet, Ad evangelizandum pauperibus misit me ; " He
hath sent me to preach the gospel unto the poor ;" because
the poor hath more pleasure in it. The rich men commonly
regard it for nothing : therefore it is a wonderful thing that it is marvel

., . , , that men be

such terrible things arc written 01 rich men; and yet we seek ^o desirous to

all to be rich, and call them blessed and happy that be so.

But ye heard upon Sunday last, how that these rich farmers

made their excuses : they would not come to the banquet

which God had prepared for them, because their riches did

let them; therefore riches are called "thorns" in scripture.

As for an ensample : there be two ways to a town, the one is A good

A " similitude

plain and straight, the other is full of thorns : now he that {J°dm^gdto
goeth the plain way shall sooner come to his journey's end,
than he that goeth the thorny way. So it is more easier
without riches to come to heaven, than with riches : but our
nature is so corrupt, that we ever desire that thing that may
do us harm. I will not say but men may have riches, and Mark this

von rich

many good men have had great riches : yet riches must be men.
had, cum tremore, with fear ; for it is a dangerous thing to
have them : they be but burthens ; they that have them be
but bailiffs and stewards over them, they must make account
for them. And therefore above all things rich men must

478 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

have in fresh memory this scripture : Divitics si affluant,

nolite cor apponere ; " When riches come upon you, set not

The end why your hearts upon them." Use them to such end as God hath

given tomen. appointed. With your plenty help the needy *, the poor

miserable people ; and this is our duty to do : for he that

hath riches, and helpeth not the poor withal, but layeth them

They are up for himself, he is a thief before God, though he do come

thieves that r . ' o

theTr1 roods rightly and justly by his goods. For he doth not his duty :
welL he withdraweth that from the poor that pertaineth unto them ;

for God requireth of the rich to relieve and help the poor
with his riches : when he now doth it not, the writers a call
him a thief. Here ye see what a burthen it is to have
riches : therefore let us not be so greedy over them ; and
when we have them, let us remember that we be but God's
stewards, and distributers of his treasures.

^wbeT)iesSf- You must mark here that our Saviour, when he saith,
" Blessed be the poor," he commcndeth not the friar's
poverty, that same wilful poverty ; but if you be come to
poverty for confessing of Christ, then thou art blessed.
Again, I am a rich man, the fire comcth and taketh away
my riches : as Job was a rich man ; but what happened ?
His enemy came and took away all together. So we may
this day bo rich, and to-morrow we may be beggars ; for
the riches be chanccablc unto us, but not unto God : for
God knoweth when, and to whom, he will give them, or
take them away again. Now when I come to poverty by
chance, so that God sendcth poverty unto me, then I am
blessed ; when I take poverty well, without grudging. And
therefore he adcleth, Spiritu, that is, to take it in good part,
with a faithful heart, knowing that God sendeth the same
unto us : so that when we come to poverty by such chances,
or by persecutions, so that we3 cast not away our4 goods
wilfully, as the friars did, which was a leaving of riches
devised by their own minds. But else, he that doth his
business according unto his calling, and then God endueth
him with poverty, let him5 take it with joy and gladness :

[* Copie help the inopie of the poor, 1562.]

[2 Reference may be had to the exposition of the eighth com
mandment, by almost any of the contemporary "writers" who treated
of the Decalogue : e. g. Calvin, Instit. ii. 8. sect. 46.]

[3 I, 1562, 1572.] [4 our, 1562, 1572.] [« us, 1571, 1584.]

XXVI.] ON THE GOSPEL OF ALL SAINTS. 479

for these blessings, which Christ promised unto us here in
this gospel, shall light upon him6. Therefore take it so,
that poverty is a blessing when she is taken with a faithful HOW poverty

, J . , , . . ° . , is a blessing

heart ; else indeed it is to no purpose, except it proceed and how not.
out of faith. Be not eager, therefore, to have riches ; and
when ye have them, that God sendeth them, set not too
much by them. For Christ saith, it is hard for a rich man
to come to heaven ; speaking of those which set their hearts
upon riches : which men, indeed, be very idolaters ; for HOW rich
they put their hope, trust, and confidence in them ; so that idolaters.
whatsoever shall happen, they think they will escape, having
money ; and so they make money their God : which is a
most wicked and abominable thing in the sight of the Lord.
For God would have us to hang upon him, to trust in him,
be we poor or rich. If we be rich, we should not set our
hearts upon riches ; if we be poor, we should comfort our
selves with this scripture, Non est inopia timentibus eum ;
" They that fear him shall not lack."

Now the second mile, or day's journey, in this pil- The second

* J . J . . \ day'sjour-

grimage is this : Beati qui lugent, quomam ^ps^ consola- ney.
buntur ; " Blessed are they that mourn, for they shall have
comfort." We, after our reasons, esteem them happy that
can make merry in this world : but our Saviour, contrari
wise, pronounceth them blessed that mourn and weep in this
world. We seek all to be in that case that we might laugh
and be merry ; for we think that to be a great blessedness :
but our Saviour pronounceth them blessed that weep. And
therefore scripture saith, Melius est ire ad domum luctus,
quam ad domum convivii ; " It is better to go to the Ecci. vii.
mourning-house, than to the house of banqueting." For
he that goeth to sick folks, it shall be a good admonition;
it shall make him to consider the fragility and weakness of
mankind, and so stir him up to make ready, and not to set
much by this world. St Paul speaketh of two manner of
sorrowfulness ; the one is worldly, the other is ghostly. The whatmoum
worldy sorrowfulness is without faith ; as the wicked, when mafceth
they weep, they are sorrowful : yet this comfort, of which
Christ here speaketh, is not promised unto them. Esau
wept when Jacob beguiled him ; but his weeping was without
faith. Truly happy are those that have much occasion to
[6 us, 1584, 1571.]

480

RERMON8 PREACHED IN LINCOLNSHIRE. [sERM.

"We must go
from sorrow
to joy, and
not from oni
felicity to
another.

The rulvpr-
sities of
mournings.

The third
mile or day'
journey.

weep and wail ! For, Vexatio dat intellectum ; " Vexation
and trouble raaketh us to know ourselves, and teacheth us to
leave sin and wickedness." There be many which be in
great miseries, shut out of their houses, or hi sickness, or
other trouble : they shall comfort themselves with this bless
ing, which our 1 Saviour promiseth unto them ; namely, they
shall be sure that they shall have comfort and relief of their
miseries ; for he will not suffer them to be further tempted
than they shall be able to bear, and then in the end they
shall have everlasting comfort. It is a notable answer that
Abraham maketh to the rich man, when he lay in hellish
fire : " My son," saith he, Recepisti bona in vita, " Thou
hast received thy good days in thy life-time, now thou shalt
be punished : but Lazarus hath had miseries and calamities ;
and therefore he shall be comforted now." So we must learn
to be content ; to go from weeping to laughing, from sorrow
to eternal felicity. But we must first suffer here ; we may
not go from the one felicity to the other: therefore St
Jerome saith, that "he is a delicate soldier that will not
suffer- sometimes miseries and calamities2." Therefore let us
be content with it; let us bear them with a faithful heart; else
we shall not attain to this comfort : for the miseries that the
godless have, operantur mortem ; " They work their own
destruction, and everlasting perdition." For they cannot
bear them as they ought to do ; they murmur and cry out
against God : but the godly, when he is in miseries, he
takcth great profit by it; for miseries drive him to leave
sin and wickedness, and to repent for that which he hath
done against God. Here you may perceive now, that they
that will have comfort must go to that pilgrimage ; they
must taste miseries, and so at the end they shall have ever
lasting comfort.

The tliird mile or day's journey, is this : Beati mites,
quoniam inheritabunt terram ; " Blessed bo the meek, for
they shall inherit the land." This meekness is such a thing,
that whosoever hath her can be quiet in all things : he that
hath her will not avenge himself. But ye must know there

t1 Christ our Saviour, 1562.]

[2 Sanctus vir ct bcllator invictus ad excrccndum sc et pfobandum
tribulationem et miseriam venire desideret. Comment, in Abac. c. i.
Oper. Tom. HI. col. 1594. Edit. Bened. Paris. 1704.]

Two man-

the

one lawful

d the other
unlawful.

XXVI. J ON THE GOSPEL OF ALL SAINTS. 481

be two manner of vengeance. There is a private vengeance,
and there is a public vengeance : the public vengeance is revenues,
allowed of God ; the private is forbidden. For God saith an
to every private man, Mihi vindicta, ego retribuam ; " Let
me have the vengeance, and I will reward it." When any
man doth me wrong, I shall or may not avenge me, nor yet
desire in my heart to be avenged upon him ; I being a
private man, and not a magistrate. But there is a public
vengeance, that is, the magistrates': they must see that
wrong-doers be punished, and rewarded according to their
misbehaviours. But I may not avenge myself. For I am
blessed when my good is taken from me wrongfully, and I
take it well. For Christ saith, Inlieritabunt terram, " They
shall inherit the land." He that for God's sake leaveth his
land, or his goods, he shall inherit the land : so he shall with
leaving the land inherit the land. But what shall I do
when my goods be taken from me ? Answer : go to God's
promises, which are, Centuplum accipiet, "He shall receive we must go
it again an hundred-fold." The public vengeance is com- promise.
mitted unto the magistrates: God commandeth unto them
to punish the transgressors : and again the law-breaker, or
misdoer, ought to obey, and to suffer the punishment which
the magistrates shall lay upon him ; for so it is written,
Auferes malmn e medio populi; " Thou shalt take away the
ill from amongst the people." So ye hear how that we may
not avenge ourselves, when any man doth us wrong. Yet,
for all that, this taketh not away the liberty of the use
of the law : for a Christian man may go to the law, and
seek remedy. Yet we must take heed that we go not to A Christian
avenge ourselves upon our neighbour, with a vengeable to^he'iaw?0
heart ; nor yet should we go with a covetous heart, to get
aught of our neighbour : else it is lawful to use the law,
when it is done with a charitable heart. As it is lawful for
me, being sick, to go to the physician, without breach of my
faith to God- ward ; but if I should go to the physician in
despair of God, then this going were a wicked going : so
I say, when we will go to the law, we must beware that
it be done charitably, not with a vengeable mind ; for who
soever seeketh to be avenged, he shall not be blessed of
God. Again, whosoever suffereth wrong at his neighbour's
hand, arid taketh it willingly, he shall be blessed of God.

31

LLATTMKR.J

482

SERMONS PREACHED IN LINCOLNSHIRE.

[sERM.

Thecn»mj.ie

The fourth

Hypocrites
have works
to sell.

This sense
tendeth to
edifying, and
is therefore
tolerable.

An ensample we have in Joseph : his brethren sold him, and
handled him most cruelly and tyrannously : what did he ?
He took it willingly, without any revengement. What did
God? Surely1, he fulfilled his promise, Inheritabunt terram,
"They shall inherit the land." Therefore he made him
lord over all Egypt. This did God, and so he will do unto
us. But our hearts are9 so poisoned with the poison of
malice, that we think we should be undone, if3 we should
not avenge ourselves : but they that have the Spirit of God,
and to whom these blessings pertain, they will be charitable,
and yet use the law when necessity shall require so ; but
they will do it with a godly mind. Terram, " They shall
inherit the land." Some expound "the land" for eternal
life, but it may be understood of this world too: for they
that be patient and bear and suffer, God will reward them
here in this world, and yonder too. Now ye have heard
what we shall have when we be meek-spirited : let us there
fore set aside all stubbornness, all vengeance, hatred, and
malice, one against another; so that we may obtain that
land which Christ promised us.

Beati qui esvriunt et sitiunt justitiam, quoniam ipsi
8 saturabuntur : "Blessed be they that hunger and thirst after
righteousness, for they shall be satisfied." These words bo
expounded diversely : it may be understood thus4: " Blessed
be they that hunger and thirst," that is to say, that have so
great a desire to righteousness, as a hungry man hath to his
meat and drink. Some expound it of the justice of the soul :
for the faithful be ever hungry, they ever think they be not
well; they be sore behind the hand: and so do not the
hypocrites, for they have opera supererogation™ ; they have
so much that they are able to sell unto other men too, and
bring them to heaven. But I will expound these words thus4:
they that hunger be they that suffer wrong5 ; for when a
man suffereth wrong and injuries, he hungereth and thirsteth
to have justice, to come to his right ; for it is a common say
ing amongst the people, " The law is ended as the man is
friended." Now he that is so injured and wronged, and
hath a godly hunger and thirst to righteousness, he shall be
satisfied in this world; and in the world to come he shall
[i Marry, 1562.] [2 heart is, 1562.] [3 when, 1562.]

[4 so> 1562.] [5 wrong and injuries, 1584, 1596.]

XXVI.] ON THE GOSPEL OF ALL SAINTS. 483

have everlasting life. Ensamples we have in scripture. Jo
seph, when he was sold to Potiphar, that great man, he
was a fair young springold6 : now his master Potiphar's wife,
seeing his beauty, cast her love upon him, insomuch that
he could be nowhere but she came after him; but Joseph,
fearing God, refused her, and would not commit with her
the filthy act of lechery. What followeth? She went by
and by, and made an outcry, and accused him, as though
he would have ravished her. So, at the length, Joseph was
cast into prison, where he hungered and thirsted after right- Josei?h *™

j. & gered after

eousness, after justice ; that is, he was desirous to have his Jf^0011^

right : yet for all that he took the matter well and godly,

he sought not for vengeance. We in our foolishness and

mother-wits esteem them blessed that can use the matter

so that the law may go with them, that they may have the

overhand: they are called blessed which bear the swing,

which are not exercised with trouble. I remember I read

once a story of a bishop, which came to a rich man's house An history

where he had good cheer, and the good man in the house ^f0sre°ry ""

shewed him all his riches and prosperities, his goodly wife

and his fair children : to be brief7, they lacked nothing at

all ; he himself had never been sick. The bishop, hearing

that, thought in his mind, "No doubt, God is not here;"

and so commanded his servant to make ready the horses,

and by and by went his way. When he came a little way8

off from the house, he sendeth his man back again to fetch

a book, which was forgotten behind : when the servant came,

the house was sunk. So we see, that worldly prosperity

maketh us to forget God, and in the end to be damned.

Jacob, that holy man, when he served Laban, his uncle
and father-in-law, what wrongs had he ! How unjustly dealt
Laban with him ! No doubt, he had great hunger and thirst
after righteousness : therefore God satisfied his appetite ; for eousness
he blessed him, and enriched him wonderfully, against La-
ban's mind. There be few of such servants now-a-days as
Jacob was ; and though he had a wicked master9, yet he

[6 A stripling or growing youth : written also sometimes springal,

and springald.]

[7 in summa, 1562.] [8 far, 1562.]

[9 and though he had a wicked master, omitted in most of the

old editions after 1562.]

31—2

484 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

served him truly. I wish all servants would follow the
ensample of Jacob. This I speak to make you patient in
tribulation, and to stir up in you a hunger and thirst after
righteousness. You hear how Joseph was blessed in bear
ing godly the injuries which that foolish woman did unto
him. David also, O, what good service did he unto king
Saul ! Yet Saul went about to destroy him. Think ye not
David h,,n- David hungered and thirsted after righteousness? No doubt
S0M? he did ; yet he might have avenged himself, but he would
not : for he had this meekness of which Christ our Saviour
speaketh here, and so consequently did inherit the land, ac
cording unto his promise.

The fifth Beati misericordes, quoniam ipsi misericordiam conse-

' " quentur : " Blessed be the merciful, for they shall obtain
mercy." I will not tarry long herein : you know which be
the works of mercy. " I was hungry," saith Christ, " I was
naked," &c. There is a ghostly mercy, which is to admonish
them that be in errors, to bring them to the right way.
Item, to forgive them that do me wrong, this is a mercy,
and a needful mercy ; and therefore they that, will be cruel
here, so that they will not forgive unto their neighbours
their faults, let them not look for mercy at God's hands.
For we must be merciful, loving, and comfortable towards
our neighbour, when we will obtain mercy at God's hands.
But this secmeth now as though malefactors ought not to
be put to death, because God requireth mercy. Sir, you
must understand that God requireth private mercy ; so that
private men one shall forgive unto the other : but it is ano
ther matter with the magistrates. The king, and all other
magistrates, are God's officers; they must do according as
God requireth them to do. He saith, Auferes malum e
media pvpuli, me misereberis ei ; " Thou shalt take away,
thou shalt root out the ill, them that be malefactors, from
amongst the people; and shew not mercy unto them/'
Here were a place to entreat of ministering of justice, if
the audience were thereafter: how justices of peace and
other magistrates ought not to be bolsterers and bearers
m judgment. with wickc(jncss, but punish the malefactors according to
their deserts. Vce qui justificatis impium, "Wo be unto
you that justify the wicked!" To justify the wicked is
not to punish them. Et qni justificat impium, et qui con-

Whoso will
obtain im-r-
i-, must be

XXVI.] ON THE GOSPEL OF ALL SAINTS. 485

demnat justum, ambo abominabile$ cor am Domino: "He
that justifieth the wicked, and he that condemneth the just,
they are both wicked and abominable before the Lord."
So that magistrates ought to punish sin and wickedness ; A lesson for
but private men one ought to shew mercy unto another : JU
that is, he ought to forgive when any man hath done him
harm, and so he shall have mercy at God's hand.

Beati mundi corde, quoniam ipsi videbunt Deum: " Bless- The sixth
ed be the clean of heart, for they shall see God." By these journey.
words we may perceive that we shall not look to see God, to
see our felicity, when we be impure of heart. We cannot
come to that unspeakable joy and felicity which God hath
prepared for his, except we be clean in our hearts. There
fore David, knowing that lesson, saith unto God, Cor mun-
dum crea in me, Deus ; " 0 God, make clean my heart
within me." But ye will ask, how shall our hearts be pu
rified and cleansed ? Answer : Fide purificantur corda ;
" Through faith the hearts of men must be cleansed." They Fai,h ,niri.
that hear God's word, and believe that same to be true, heart. 1G
and live after it, their hearts shall be purified, and so they
shall see God. There be two manner of seeing God: as
long as we be here, we must see him by faith, in believing God is seen

. ,, „ , , here by faith,

in him: yonder, we shall see him face to face, how he is. aferthisiife

' «/ . face to face.

Therefore believe here, and see there. And so it appear-
cth, that he that will not hear God's word, and believe the
same, that his heart may be cleansed, he shall not see God.

Beati pacifici, quoniam ipsi filii Dei vocabuntur: "Bless- The seventh
ed be the peace-makers, for they shall be called the children journey,
of God." Here is another journey. There is a law in Le
viticus1, where God saith, Non erit susurro nee calumni
ator in populo; "There shall not be a slanderer or whisperer
amongst you which are my people." But I tell you, this
law is not kept : for there be a great number2 of those which
speak fair with their tongues, as though they would creep
into a man's bosom, but behind his back, or before other men,
they betray him ; they lie upon him, and do all they can to
bring him out of estimation. These whisperers be peace- wimpercrs
breakers, and not peace-makers ; for the devil bringeth his breakm.
matters to pass through such fellows. There be many such

P Dcuteronomv, the old Editions.] [2 many, 1562.]

486

SERMONS PREACHED IN LINCOLNSHIRE.

The history
of Doeg the
Edomite.

Doeg was
a peace-
breaker.

A lesson for
landlords.

A lesson for
gentlemen.

in England, which tell false tales of others to promote them
selves withal : these be the children of the devil ; and no
doubt the devil hath many children in the world. I will
shew you an ensample. There was one Doeg Idumeus, a
servant of Saul the king ; he was princeps pastorum, " the
master over his herdmen." When David, flying from Saul,
came to the priest Ahimclech very hungry and weary, and
therefore desired some meat, the priest having none other
bread but panis propositwnis, " the holy bread," of that he
gave David ; and after that ho gave him the sword of Go
liath, whom David had killed before. Now this Doeg being
there at that time, what doeth he? Like a whisperer, or
man-plcaser, goeth to Saul the king, and told him how the
priest had refreshed David in his journey, and had given
unto him the sword of Goliath. Saul hearing that, being
in a great fury, sent for all the priests, and their wives,
and their children, and slew them all. This Doeg now, that
whisperer, was not a peace-maker, but a peace-breaker ; and
therefore not a child of God, but of the devil. I could tell1
of some other Doegs, of other whisperers ; for I have known
some in my time : but all such are the children of the devil,
they are not God's children ; for Christ our Saviour called
those God's children that are peace-makers, not them that
cut their neighbour's throat. Seeing now that it is so good a
thing to be a peace-maker, let all them that be in superiority
endeavour themselves to be peace-makers. Let the landlords
shew themselves to be peace-makers : when they hear of con
tentions and strifes between their tenants, send for them, and
hear their matters, and make him that is faulty to be pu
nished ; and so let them be peace-makers. But there be
some gentlemen in England, which think themselves born
to nothing else but to have good cheer in this world, to
go a hawking and hunting. I would wish they would en
deavour themselves rather to be peace-makers ; to counsel
and help poor men ; and, when they hear of any discord
to be between neighbours and neighbours, to set them to
gether at unity : this should be rather their exercise than
banqueting, and spending the time in vain. But they will
say, "It is a great pain and labour to meddle in matters,

tell you, 1562.]

XXVI.] ON THE GOSPEL OF ALL SAINTS. 487

to be a peace-maker." Sir, you must consider, that it is
a great matter to be a child of God; and therefore we
ought to be content to take pains to be peace-makers, that
we may be the children of God. But in matters of religion
we must take heed that we have such a peace which may
stand with God and his word; for it is better to have no
peace at all, than to have it with the loss of God's word.

In the time of the Six Articles2, there was a bishop which
ever cried "Unity, unity:" but he would have a popish unity,
St Paul to the Corinthians saith, Sitis unanimes, " Be of one
mind:" but he addeth, secundum Jesum Christum, "Ac
cording to Jesus Christ;" that is, according to God's holy
word ; else it were better war than peace. We ought never
to regard unity so much that we would, or should, forsake
God's word for her sake. When we were in popery, we
agreed well, because we were in the kingdom of the devil ;
we were in blindness. In Turkey we hear not of any dis
sension amongst them for religion's sake. The Jews, that
now be, have no dissension amongst them, because they be
in blindness. When the rebels were up in Norfolk and
Devonshire, they agreed all, there was no dissension : but
their peace was not secundum Jesum Christum, " according
to Jesus Christ." Therefore St Hilary3 hath a pretty say- *|™f *£
ing : Speciosum quidem nomen est pads et pulchra opinio
unitatis ; sed quis dubitat earn solam unicam ecclesiaz
pacem esse quce Christi est? "It is a goodly word, 'Peace,'
and a fair thing Unity ; but who doubts but this to be the
only right peace of the church, which peace is after Christ,
according to his words?" Therefore let us set by unity; let
us be given to love and charity ; but so that it may stand
with godliness. For peace ought not to be redeemed jac-
tura veritatis, with loss of the truth ; that w« would seek peace,
peace so much, that we should lose the truth of God's word.

Beati qui persecutionem patiuntur propter justitiam : Sfe?0gr toy-
" Blessed be they that suffer persecution for righteousness'
sake, for theirs is the kingdom of heaven." This is the last
journey. When we be demanded of our faith, and examined,
and afterward be forced to believe as they will ; when we
come to that point, blessed are we when we suffer rather all

[2 The net of the " Six Articles," 31 Henry VIII. c. 14.]
[» Contr. Arianos, Opcr. col. 311, Paris. 1631.]

488 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

extremities than forsake the truth : yea, we shall esteem it to

be a great blessedness when we be in such trouble. And not

only this, but whosoever suffereth any thing for any manner

The quest- of righteousness1 sake, blessed is he. The questmonger doing

be happy, uprightly his duty, in discharging of his conscience, if1 he

shall have displeasure, happy is he, and he shall have his

reward of God.

Beati cum maledixerint vobis homines, et dicent, $c.

" Blessed are ye when men speak ill of you." Gaudete,

quoniam merces vestra copiosa est, #c. " Be merry, because

your reward is great in heaven."

A journey Now ye have heard which is the way to heaven, what

wherein the * . .

SsseT1" manncr a pilgrimage we must go ; namely, first by spiritual
forth plainly, poverty, by hunger and thirst after righteousness, by meek
ness and lenity, by weeping and wailing, by pity and mer
cifulness; we* must have a clean heart, and we must be
peace-makers, and we must suffer tribulation and affliction.

Then shall the end be, Merces vestra erit multa in ccelis;
" Your reward shall be great in heaven." Merces, "Reward."
This word soundeth as though we should merit somewhat by
our own works : for reward and merit are correspondent,
one followeth the other ; when I have merited, then I ought
to have my reward. But we shall not think so : for ye must
understand, that all our works are imperfect ; we cannot do
them so perfectly as the law requireth, because of our flesh,
which ever lettcth us. Wherefore is the kingdom of God
Christ hath called then a reward ? Because it is merited by Christ : for

merited . «

as touching our salvation and eternal life, it must be merited,
but not by our own works, but only by the merits of our
Saviour Christ. Therefore believe in him, trust in him; it is
he that merited heaven for us : yet for all that, every man
shall be rewarded for his good works in everlasting life, but
not with everlasting life. For it is written, Vita ccterna
donum Dei; "The everlasting life is a gift of God." There
fore we should not esteem our works so perfect as though
we should, or could, merit heaven by them : yet God hath
such pleasure in such works which we do with a faithful heart,
that he promiscth to reward them with3 everlasting life.

Now to make an end : I desire you, in God's behalf,
remember this pilgrimage, which I have taught you : set not

t1 now, 1562.] [2 item, wo, 1562.] [3 in, 1562.]

XXVI.] ON THE GOSPEL OF ALL SAINTS. 489

light by it, for it is our Saviour's own doctrine ; lie with his
own mouth taught us this pilgrimage. When we will now
follow him, and do according as he teacheth us, then all
these blessings, of which mention is made, shall light upon
us ; and in the end we shall obtain everlasting; life. Which

o

grant both you and me God the Father through his only
Son our Saviour Jesus Christ ! Amen.

490 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

THE THIRD SERMON OF MASTER LATIMER'S.

EPIIESIANS VI. [10, 11, 12.]

De cetero, fratres, confortamini in Domino et in potentia virtutis ejus ;
indidte vos armaturam Dei, $c.

This epistle My brethren, bo strong in tho Lord, and through the power of his
church the might ; put on all the armour of God, that ye may stand against

all the assaults of the devil. For we wrestle not against blood

and flesh, but against rule, against power, against worldly rulers.

Paul taketh SAINT PAUL, that elect instrument of God, taketh muster

Sod's pSopie. of God's warriors, and teachcth Christian people to war ; tell-

eth them plainly that they must be warriors, as it is written

job vii. in the book of Job : Militia est vita hominis super terram ;

" The life of a man or woman is nothing else but a warfare

upon the earth ;" it is nothing but a continual battling and

warring. Not very long ago I entreated of a pilgrimage ;

I told you, at that time, of the very godly and ghostly pil

grimage, and such a pilgrimage which all saints whilst they

were in this world walked. They went all to the pilgrim

age ; but it is a hard pilgrimage, an uneasy way to walk :

but we must needs go it ; there is no remedy ; either we

must go that painful pilgrimage, or else never go to heaven.

For we may not go from joy to joy and pleasure, but from

sorrow and misery to felicity : we may not look to have here

we may not good cheer, and yonder everlasting life ; for we may not look

jo"ykin^thisfor for joy and jolly cheer at both sides. We have no such

ZtohUte promise of Christ our Saviour : he promised unto us that

come. ° We should be sufferers here in this world, and then in the

world to come we shall have life everlasting. Therefore let

us be content ; for though it be a hard journey, yet there

A similitude, shall be a good end of it. Like as when a man goeth a

great journey, and laboureth very sore, but in the end he

cometh to good cheer, then all his labour is forgotten ; so we

shall come at the end to that felicity which no eyes hath

seen, no ears hath heard, nor heart perceived, which God

hath prepared for his elect.

Now here, in this epistle, St Paul telleth us of a certain

XXVII.] EPISTLE FOR TWENTY-FIRST SUNDAY AFTER TRINITY. 491

warfare : he taketh muster not only of the Ephesians, to
whom this epistle is written ; but also of us which be Chris
tians : for all that is required of them is required of us. The The first
first point that pertaineth to this warfare, is to be strong and Ktian8«oi-
hardy : and this is a commandment, as who say, if You that
be Christians, that be baptized in his name, that look to be
saved through Christ, I command you to be strong ; ye may
not be weaklings ; for ye must fight hard." There is neither
man nor woman but they must fight, they must come to that
battle ; and we may not be weaklings, because we have a
strong enemy : now he that hath a strong and mighty enemy,
ought not to be weak and fearful ; for if he be, he shall be
soon overcome and vanquished. Therefore St Paul would
have us strong, that we may be able to fight against that
fearful enemy, the devil. But for all that, St Paul would we must

not trust in

not have us to stand to our own strength, to think to van- our °w"

strength.

quish this mighty enemy by our own power or might. No,
not so ; for if1 we put our hope in our own strength, we
shall soon be overcome ; he shall have the victory by and by.
We must2 put our hope, trust, and confidence in God ; and
trust through Christ our Saviour to overcome this enemy.
We may not do as one Ajax did3, whom his father sendeth
forth with a company of men to warfare, giving him good
and wholesome lessons and instructions, that he should put
his hope and trust in God at all times, then he should have
luck. Ajax answered and said unto his father : " It is no
great4 matter to get the victory with the help of God ; yea,
the fearfullest and weakest man can get the victory when
God helpeth him ; but I will get the victory with mine own
strength. Without the help of God I am able to fight."
Such blasphemies spake this Ajax. But we shall not do so The was-

. . . * i phemy of

as he did, trusting in our own strength ; lor n we do, we Ajax.
shall come too short, we shall lose the victory, to our eternal
destruction. St Paul saith, Confortamini in Domino, " Be
strong in the Lord." We must be strong by a borrowed
strength; for we of our ownselves are too weak and feeble.
Therefore let us learn where we shall fetch our strength, pur strength
namely from above ; for we have it not of our own selves. above.

[i when, 1562.] [2 shall, 1562.]

[3 Sophocl. Ajax, 743 ct seq. Edit. Wunder.]
[4 It is not a great, 1562.]

492 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

Now he saith, " Put on all the harness of God." You
know that when a man goeth to war, and is harnessed all
about, except one1 place, if his enemy see2 this bare place,
he woundeth him as soon as though he had no harness at all.
Therefore St Paul commanded us that we shall have the
we must whole armour, nothing lacking ; for we may not go with

lack no part . ° i i i • ,1 ,1 * l_

of armour. picccs, having one thing, and lacking the other: lor when
we be wounded, we shall do but little good after. Wherefore

Thecau.se doth St Paul require such strength, and such weapons, and

wouidhave tcachcth us to fight ? Answer : to that end that we may
»ed quench and pull down the devil ; that we may strive against
him, lest pcradventurc he overcome us, and bring us in
danger of our souls. For ye know, in battle as long as a
man standeth he is well, ho hath hope to escape ; but as
soon as he is down, then he is in jeopardy of his life. So
likewise as long as we stand and fight against the devil, we
arc well ; but when we fall, then we are in danger, lest he
get the victory over us : therefore he would have us to stand
against the assaults of the devil.

Now you must consider what manner an enemy he is
that fightcth against us : and first consider his power. The

joi> xii. scripture saith, Non est jwtcstas, " There is no power on
earth which may be compared unto his power." Now, that
strong fellow is God's enemy and ours ; therefore St Paul
biddcth us to be strong, and armed round about. But to do

it must be on our own harness, that we may not; but we must do on the

thatVeTnusf armour of God, which he hath appointed for us : therefore
we must not learn of the devil to fight, he shall not teach us
to battle ; for it were like as if we would fight against the
Scots, and had none other harness but as they appointed
unto us. No doubt, if we were in that case, they would
appoint such weapons for us, that they might get the victory,
and give us an overthrow. So when we should fight against

we may not the devil, and had none other weapons but as he appointed
unto us, no doubt he would soon give us an overthrow ; for
he would appoint weapons wherewith we could not overcome
him and withstand his power.

Further: the diligence of the devil is expressed and
declared unto us by the mouth of St Peter, which saith, "He

[l at one, 1562.] [s spy, 1562.]

XXVII.] EPISTLE FOR TWENTY-FIRST SUNDAY AFTER TRINITY. 493

goeth about like a roaring lion, seeking whom he may devour." i Pet. v.

He useth all crafts and deceits ; he compasseth the matter The devii

hither and thither, till at length he bringeth his matters to mfiteS! hi<

pass : for he is no sluggard, no sleeper, nor negligent, but

he applieth his matters and business to the uttermost. Now

that he is subtile, it appeareth in holy scripture ; for so it is

written, Serpens erat callidior ceteris animalibus ; " The Gen. m.

serpent was wiser than the other beasts were." Here

appeared his wits, subtilties, and crafts. Ever after that he The dcvii

hath had a great and long time to exercise himself withal ; \onS exercise.

he hath had five thousand five hundred and fifty three years :

such a long time he hath had to exercise himself withal.

Therefore it is not in vain that St Paul would have us hearty

and strong, and fight with a good courage. This devil was Devils wove

once an angel in heaven, and for pride he was cast down :

for he went about to exalt himself above God ; therefore he

was pulled down, and all his company with him, which were3

all the angels that took his part ; and so he fell with a

great number. They fell down from heaven, and here they

be in the air : yet they be invisible unto us, because they be

spirits : but for all that they be amongst us, and about us,

to let us of good things, and to move us to naughtiness. I

am not able to tell how many thousand be here amongst us

now in this chamber ; and no doubt some were busy to keep

some men away from the hearing of the word of God : for

their nature is, either to keep men away from hearing of Note what

God's word, so that they shall not hear it at all ; or else, at naturefo."

the least way, they occupy men's heads with other business,

so that they shall hear it without profit. Now, when he

bringeth the matter to pass according to his mind, then he

rejoiceth wonderfully with his company : so that the writers

sav, that if we could see them, we should percoive them to Devils rejoice

, when they

hop and dance upon our heads lor gladness, because they do »»«chief.

have done unto us a mischief. We see them not, they be
invisible, as I told you before : but no doubt here they be
for our exercise ; for it were a small thing to believe well, if
there were nothing moving to the contrary.

Therefore it is so ordained of God, that we should have
war, yea, and nothing but war, a standing war ; and not only Both men
for men, but also for women : for the women must battle and must tight.
[3 which were, not in 1562.]

494

SERMONS PREACHED IN LINCOLNSHIRE.

[SERM.

The devil's
|>ower is
shewed.

Matt. viii.

The devils
have not
their full
torments
before the
last day.

We need not
to fear
the devils.

What it is to
have Christ
with us.

fight with this horrible enemy as well as men. And he is
stronger than we be, when we be alone ; so that we shah1 not
be able to give him an overthrow. But when Christ is with
us, then he can do nothing at all, because Christ hath van
quished his power and might. Therefore his impotency
appeared in the eighth of Matthew : when our Saviour came
into the region of the Gergesites, there came two men unto
him possessed of the devil, and they cried and said, " Jesu,
thou son of David, wherefore art thou come before the time
to afflict us?" — where it appeareth, that they tremble and are
fearful when Christ is present ; therefore they say, Cur
venisti ante tempus, " Wherefore art thou come before thy
time?" The devils know that they be damned, arid that they
must go to hell : yet they that be here have not yet ap
pointed unto them their places ; and though they have the
pains with them, yet they have it not so fully and perfectly
as they shall have at the last day. And their greatest joy
and comfort is to do us harm ; for they know that they be
fallen for ever, so that they shall never attain to that joy
which they have had. And again, they know that we shall
come thither, and therefore they envy God and us : but their
impotency appeareth, for they take it for a torment to be
letted ; it is a great grief unto them, yet they are not able
to strive against the commandment of Christ. Therefore we
need not fear them, sith Christ is with us : they are weak
enemies, when we put on such armour as1 St Paul describeth
here: for all the devils in hell or in earth are not able to
fight against one of those that hath these armours ; for ye
see he dare not disobey Christ commanding him to go out of
the man. Now when he perceived that he could do no more
harm unto the man, then he desired Christ to let him go into
the swine : where appeareth partly, his impotency that he
could not go without Christ's permission; partly, his mis
chievous mind appeareth ; for when he seeth that he can do
us no harm in our bodies, then he goeth about to hurt us in
our goods. But when we have Christ with us, he is not
able to hurt us, neither of our souls, bodies, or goods ; that
is, when we believe in Christ. For to have Christ with us,
is nothing else but to believe and trust in him, to seek
aid and help by him against our enemy the devil. Therefore
[' our arms which, 1562.]

latt. xxviu.

XXVII.] EPISTLE FOR TWENTY-F1BST SUNDAY AFTER TRINITY. 495

Christ saith to all his faithful, to all those that believe in
him, Ego sum vobiscum usque ad consummationem sceculi ; M£
" I am with you till to the end of the world, to assist you,
to help you, to defend you, and to hear your prayers when
ye call upon me." Therefore, though we cannot withstand
this enemy by our own power, yet with Christ's help we shall
chase him, and put him back ; make him ashamed of his
enterprise and purpose.

Non est nobis lucta cum carne et sanguine : " We have
not to fight with flesh and blood." Here the Anabaptists Anabaptists

i ii'-i* 1-1 i ., mistake this

make very much ado, intending to prove by these words oi place.
St Paul, that no Christian man may fight or go to warfare ;
neither may there be any magistrates, say they, which should
shed blood, and punish the wicked for his wickedness. But
these fond fellows are much deceived in their own wits ; for
St Paul's mind is clean contrary unto their sayings. St Paul
teacheth here, how all Christian people must fight, but not so
that one should fight with another ; but he speaketh here of
a singular fight: we may not fight one with another. Though
my neighbour doth me wrong, yet I may not fight with him,
and avenge myself upon him ; for God saith, Mihi vindicta,
et ego retribuam, " Let me have the vengeance, and I will
reward it." And no doubt God will reward the wicked for
his wickedness, either by himself, or else by the magistrates.
Some there be that be punished by the magistrates for their
misdoings ; and again, there be some which escape hanging
in this world; yet for all that God punisheth them, either
with sickness, or else other ways. But ye must know that
there is a private vengeance, and a public : the private ven
geance is, when a man goeth about to avenge himself upon
his neighbour ; which thing is inhibited here by these words Private re-

c o, T? i T»T 7-7 • vengement is

oi ot raul : JVon est nobis Lucta cum carne et sanguine ; forbidden.
" We have not to fight with flesh and blood." But there is
a public vengeance, that is the magistrate's : the magistrate
ought to fight and to punish ; when he seeth cause, he may
and ought to strike malefactors with the sword ; for St Paul
saith, Est minister Dei ad vindictam, " The magistrate is a
minister of God to punish." Also2 in another place scripture
saith, Justus Dominus, et justitiam dilexit ; "The Lord is The Lord
just, and he loveth justice." Therefore the foolish Anabap- t?cee
[2 Item, 1562.]

49G SKRMOXS PREACHED IN LINCOLNSHIRE. [sERM.

tists are much deceived : for this place taketh not away all
manner of fightings, but only the private fighting ; but the
magistrate may draw his sword and strike : and certainly
every governor and ruler, every king, may defend his realm,
hfifiiTiawTui cnasc and put by the invaders. Again, the subjects are
^n»ewt'!i" bound in conscience to fight, whensoever they be required of
their king and lord : and, no doubt, that man that so fighteth,
being lawfully called thereunto, he is in the service of God,
he is God's servant. But above all things the magistrate,
the king, must see that his quarrel be good and lawful, before
he proceed to shed Christian blood. For they bear God^s
sword, not to do harm, but good ; to punish and strike the
wickeid, and defend the good. Therefore, as I said before,
the Anabaptists cannot prove by that scripture that there
shall be no magistrates nor battles'; or that magistrates may
The subjects not draw their swords against those that trespass. But sub-
rcbei. jects may not of their own private authority take the sword,
or rebel against their king : for when they rebel, they serve
the devil ; for they have no commission of God so to do, but
of their own head they rise against God, that is, against the
king, to whom they owe obedience, and so worthily be
punished. Therefore, good Christian people, beware of rebel
ling against your sovereign lord the king : but when there
be rebels or invaders, and ye be called of the king to with
stand them, go with a good will and conscience ; and be well
assured that it is God's service in withstanding the rebels or
the king's enemies. And no doubt he that rcfuseth at such
a time to serve the king, or else is slow in serving, that curse
shall lighten upon him, that God threateneth by his holy
jer. x'.viii. prophet Jeremy, saying : Maledictus qui facit opus Domini
ncyligenter ; et maledictus qui gladium suum abstinet a san-
twiMT yuiM ; " Cursed be he that doth the work of the Lord
S-'ii" sonie negligently ; and cursed be he that kecpeth his sword from
God.rstllof blood-shedding." And no doubt that man that dieth so in
fighting against the king's enemy, he dieth in God's service,
in God's quarrel. But yet I would not have men to call
themselves, or come without calling : I would have them to
tarry till they be called ; for when they be called, they be
authorised, they have a vocation of God to go. But against
rule, against power, against worldly rulers, with these names
[' bottolyngos, 1562.]

XXVII.] EPISTLE FOR TWENTY-FIRST SUNDAY AFTER TRINITY. 497

St Paul describeth the devil, signifying unto us his might and
power when God permitteth and suffereth him. And then
he is subtil: therefore he saith we must fight against the
spiritual craftiness, which craftiness passeth all craftiness. He
is nimble and ready to all mischief ; his agility is wonderful, The devil

«.-'...., o «/ 'is nimble.

nis activity is unspeakable.

In ccelestibus, " In the element." We read in the scrip- psai. viii.
tures that the fowls are called valuer es cceli, " the fowls of
the heaven ;" that is, in the parts of the air here amongst us.
So the devil is here amongst us in the middle2 part of the
air ; ready ever to move us against God ; whensoever he can The devil

i • • .. i losethno

espy his time, he spareth not, he loseth no time. As for time-
an ensample : when the devils perceive one to be given to
swearing and cursing, they ever minister matters unto him to
retain him in his cursing and to prick him forward : when
they perceive one to be given to proudness, they ever move
his heart to go forward in the same : when they see or per
ceive any man given to carding or dicing, or to lechery, or
to other manner of wickedness, he sleepeth not, he is ever
ready at hand ; for he hath a thousand ways to hurt us, and
to bring us to mischief; insomuch that we are not able to
stand against him, when we have not God's weapons wherewith
we may strike him. Therefore St Paul saith, that we must
fight against rulers. He describeth unto us the great power
that the devil hath ; for what is mightier than rulers and
potentates be ? Therefore to the intent that we might per- Jo^hat end
ceive his mighty power, he named him by that name, to that siveth such

& J ? «/ ' names to the

end to make us earnest to put on the armours and take the devil-
weapons which God hath appointed for us ; else we shall soon
have an overthrow, if we will take such weapons as the devil
shall appoint us, as he hath done in times past. For what a
trust and confidence have we had in holy water and holy The weapons

* * that the devil

bread ! also in ringing of holy bells, and such fooleries ! JOUM have
But it was good sport for the devil, he could laugh and be
merry at our foolishness ; yea, and order the matter so to
keep us in the same error. For we read in stories3, that at
some times the devil went away from some men, because of the

[2 middest, 1562.]

[3 Thus, in that storehouse of marvels, the Promptuarium Exem-
plorum of John Herolt, or Discipulus, occur " stories" such as, " Dia-
bolus non potuit intrare os ebriosi propter guttam aquse benedictse :"

r 32

[LATIMER.]

498 SERMONS PREACHED IN LINCOLNSHIRE.

holy water, as though that holy water had such strength and
The subtlety power that he could not abide it. 0 crafty devil ! He went
away, not for fear of the holy water, but because he would
maintain men in error and foolishness. And no doubt it was
the devil's teaching, the using of this holy water.

It was not long ago since, I being with one of my neigh
bours that was sick, there came in an old woman, and when
A good medi- she saw the man sore sick, she asked, whether there were no
sick Sana. holy water to be gotten ? See here the foolishness of the
people, that in the time of the light1 of God's most holy
word will follow such phantasies and delusions of the devil !
Ye know, when there was a storm or a fearful weather, then
we rang the holy bells2: they were they that must make all
The ringing things well ; they must drive away the devil! But I tell
8 you, if the holy bells would serve against the devil, or that
he might be put away through their sound, no doubt we
would soon banish him out of all England. For I think if
all the bells in England should be rung together at a certain
hour, I think there would be almost no place, but some bells
might be heard there. And so the devil should have no
abiding place in England, if ringing of bells would serve :
but it is not that that will serve against the devil. Yet we
have believed such fooleries in times past : but it was but
The devii mocking ; it was the teaching of the devil. And no doubt

taught us to ' . . . , „ , , .|

ring holy We were in a miserable case, when we learned 01 tne devil
to fight against the devil. And how much are we bound
to God, that he hath delivered us from these gross igno
rances, and hath taught us how we should fight and prevail
against his enemy! Yet it is a pitiful thing to see, that
we desire there be some amongst us which would fain have the old
more than fooleries again : they are aweary of the word of God, they

the word of » J

cannot away with it ; they would rather have their crossings,
and setting up of candles, and such fooleries, than the word

and, " Quidam aspergebat infirmum qui sustinuit magnas infestationes
dscmonum, et statim omnes daemones in fugam dederunt."]

[l which amidst, 1562.]

[2 In 1464 there is a charge in the churchwarden's accounts of
Sandwich for bread and cheese for the "ryngers in the gret thun-
deryng." The chasing away of evil spirits was also said to be ac
complished by the ringing of hallowed bells. Brand, Obs. on Popular
Antiq. ii. 130, &c. Edit, by Ellis: Durand. Ration. Div. Offic. i. 4. § 15.]

XXVU.] EPISTLE FOR TWENTY-FIRST SUNDAY AFTER TRINITY. 499

of God. I was once called to one of my kinsfolk (it was A pretty taie.
at that time when I had taken degree at Cambridge, and
was made master of art), I was called, I say, to one of my
kinsfolk, which was very sick, and died immediately after my
coming. Now there was an old cousin of mine, which, after
the man was dead, gave me a wax candle in my hand, and
commanded me to make certain crosses over him that was
dead: for she thought the devil should run away by and
by. Now I took the candle, but I could not cross him as
she would have me to do; for I had never seen it afore.
Now she, perceiving that I could not do it, with a great
anger took the candle out of my hand, saying, "It is pity
that thy father spendeth so much money upon thee :" and so
she took the candle, and crossed and blessed him, so that he
was sure enough. No doubt she thought that the devil could
have no power against him. This, and such like things,
were nothing but illusions of the devil : yet for all that we
put our trust so in them, that we thought we could not be
saved without such things. But now, let us give God most
hearty thanks, that he hath delivered us from such snares and
illusions of the devil; and let us endeavour ourselves most
earnestly to hear God's most holy word, and to live after it.
Now to the armours. Here is the armour of God's teach
ing, for man and woman. When a man shall go to battle, The parts of

. . armour and

commonly he hath a great girdle, with an apron of mail weapons.
going upon his knees ; then he hath a breast-plate ; then,
for the nether part, he hath high shoen ; and then he must
have a buckler, to keep off his enemy's strokes ; then he
must have a sallet wherewith his head may be saved ; and
finally, he must have a sword to fight withal, and to hurt his
enemy. These are the weapons that commonly men use when
they go to war : of such wise St Paul would have us to be
prepared. Therefore, whosoever will go to this spiritual
war, and fight against the devil, he must have such wea
pons, truth, justice, and be ready to hear God's word.
They that be armed in such wise, the devil can nothing
do against them ; as it appeared in the holy man Job, whom job was weii
the devil could not tempt further than he had leave of God. ar
Whereby we gather, that when we stand in God's armour,
we shall be able to quench the assaults of this old serpent
the devil.

32—2

500

SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

With lying
the devil
deceived
man.

The devil is
father of
liars.

Many sore
sentences
against liars.

Ephes. iv.

All estates
are full of
lying.

Now the first point of this armour is truth and verity,
from which truth the devil is fallen, he and all his company.
For it is written, In veritate non stetit ; " He abode not in
the truth." He was in the truth, but he fell from it ; he
remained not in it ; for with lying and falsehood he deceived
our grandmother Eve, when he desired her to eat of the for
bidden fruit, affirming and most surely promising unto her
and her husband Adam, that they should be gods after they
had eaten of the apple: which was a false lie. Therefore
it is written of him, Mendax est et ejus rei pater ; "He is
a liar, and a father of the same." 0 that all liars would
consider what an horrible thing it is in the face of God to
tell false tales ! They have cause to be weary of their estate ;
for the devil is their father, and they be his children. And
being the child of the devil, he giveth him an ill reward, as
he doth to all his children, even everlasting perdition ; for
that is their inheritance, which they shall have of their fa
ther. Cum mendacium loquitur ex propriis loquitur: " When
he speaketh a lie, he speaketh of his own, for he himself is
nothing else but falsehood." 0 there be many sore sentences
in scripture against liars and false tale-tellers ! David saith,
Perdes omnes qui loquuntur mendacium; "Thou shalt de
stroy all them that speak lies." Therefore St Paul exhorteth
us to this truth, to leave lies and falsehood : he saith, De-
posito mendacio veritatem loquimini quisque cum proximo
suo ; " Set aside all lies, and speak the truth every one with
his neighbour." I pray God we may learn this lesson of St
Paul, and follow it, and practise it ; for no doubt we be full
of lies. Consider and examine all estates, and ye shall find
all their doings furnished with lies. Go first to men of oc
cupations, consider their lives and conversations ; there is in
a manner nothing with them but lying. Go to men of au
thority, go to the lawyers, you shall find stuff enough. For it
is seen now-a-days, that children learn prettily of their parents
to lie ; for the parents are not ashamed to he in presence of
their children. The craftsman, or merchantman, teacheth his
prentice to lie, and to utter his wares with lying and for
swearing. Finally1, there is almost nothing amongst us but
lies : and therefore parents and masters are in great danger
of eternal damnation ; for they care not how they bring up
[i In summa, 1562.]

XXVII.] EPISTLE FOR TWENTY-FIRST SUNDAY AFTER TRINITY. 501

their youth, in godliness, or otherwise ; they care not for it.
Therefore I exhort you, in God's behalf, to consider the mat- Note this,
ter, ye parents : suffer not your children to lie, or tell false SffiSSS.
tales. When you hear one of your children to make a lie,
take him up, and give him three or four good stripes, and
tell him that it is naught : and when he maketh another
lie, give him six or eight stripes; and I am sure when you A medidne
serve him so, he will leave it ; for it is a common saying, SeTieavf1"
Vexatio dat intellectum, " Correction giveth understanding." lying'
But we see now-a-days, that parents rejoice when their chil
dren can make a pretty he. They say, " He will be a pretty
witty fellow, he can make a pretty lie." So much is the
word of God regarded amongst us! So likewise, prentices Like master
can do nothing but lie ; and the better he can lie, the more is hk
he regarded of his master, and the more acceptable; and
therefore there was never such falsehood as there is now,
for the youth is so brought up in lies and falsehood. For
we see daily what falsehood is abroad, how every man de-
ceiveth his neighbour ! There will no writing serve now-
a-days ; every man worketh craftily with his neighbour.

In the old time there were some folks not ashamed to
preach in the open pulpit unto the people, how long a man
should lie in purgatory. Now, to defend their lies, they said
it was done to a good purpose, to make the people afraid, to
beware of sin and wickedness. But what saith God by the
prophet? Nunquid eget Dominus mendacio, ut pro illo lo-
quamini mendacium ? " Hath the Lord need of lies, that ye God needeth
will go and make lies in his name ?" You may perceive now,
how necessary a thing it is to be in the truth, to be upright
in our dealings ; for St Paul requireth truth not only in
judgments, that judges shall judge according to equity and
conscience ; but also he requireth that we be true in all our God re-

. , ITT quireth all

conversations and dome's, words and deeds. And so Christ Persons to ^

true in their

himself requireth the same of us in the fifth of St Matthew : conversation.

Sit sermo vester, Est, est ; non, non ; " Let your saying be, Matt. v.

Yea, yea; no, no." He saith two times, "Yea, yea;" to

signify unto us, that it shall be with us so that when we say

" Yea" with our tongue, then it shall be in the heart " Yea"

too : again, when we say " No" with our tongue, that the

heart be so too. Therefore he saith two times, "Yea, vea; whycimst

• said Yea, yea,

no, no ;" to signify that the heart and mouth shall go to- na^ nay-

502 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

gether. And therefore it appeareth that we be in a pitiful
case, far from that that God would have us to be. For there
be some that be so used to lies, that they can do nothing
A proverb else ; and, as the common saying is, a lie is the better when
it cometh in their mouth. Well, I will shew you an ensample,
Let an liars which shall be enough to fear us from lying. In the primi-
story!hl tive church, when there was but few which believed, and
amongst them there was a great many of poor people, there
fore they that were rich used to sell their goods, and brought
the money to the apostles, to that end that the poor might
be relieved : there was some that did such things simply and
uprightly, with a good heart. Now there was a certain man,
Ananias was called Ananias, and his wife called Saphira; they were Chris-
chSSSn. tians, but they sought nothing but worldly things, as some of
would God us do now-a-days1. They thought it should be a worldly
pnwdttue kingdom, as there be many gospellers now-a-days which seek
numberofus. nothing by the gospel but their own gains and preferments.
Now this man with his wife, seeing others sell their goods,
thought they would get a good name too : they went and
sold their lands, yet they were afraid to bring all the money
to the apostles, mistrusting lest this religion should not endure
long ; therefore they thought it wisdom to keep somewhat in
Keep some- store, when necessity should require. "Well, they go and

what for a . ,

foul day. bring a part of the money to Peter, and the other part they
kept for themselves, affirming to Peter that it was the whole
money. Now Peter, having knowledge by the Holy Ghost
of this falsehood, said unto him when he came with the
money, Cur Satan implevit cor tuum ut mentireris Spiritui
Sancto? "How chanced it that the devil hath filled thy heart,
that thou shouldest lie unto the Holy Ghost? Was it not thy
own goods ? And thou comest and sayest it is all, when it
was but a part?" Non hominibus, "Thou hast not lied
A terrible unto men, but unto God." What followeth ? Ananias, hear-
5S7op£k? ing that, by and by fell down and died out of hand : so that
Peter killed him with his words. After that came his wife,
and told the same tale, and received like reward for her lie.
Now I pray you, who hath such a flinty and stony heart,
that he will not be afraid to make lies ? But what meaneth
it, that God punishcth not lies so openly now as he did then ?
Answer : that God punisheth not lies now, he doth not
[! now-a-days, in 1562 only.]

XXVII.] EPISTLE FOR TWENTY-FIRST SUNDAY AFTER TRINITY. 503

because he hath a delight in lies more at this time than he
had at that same time ; for he is an immutable unchangeable
God. He tarrieth, and punisheth not by and by, because he The cause
would have us to repent and leave our wickedness, lies, and punisheth

f> i i i *c MI i -i not liars now

laisenoott : it we will not repent, then he will come one day as he did m

-1 t * Ananias'

and make an end with us, and reward us according unto our time-
deserving. And this is commonly our nature, that when we
have made one lie, we must make twenty others to defend
that one. — This is now the first armour that we should have,
namely, truth. St Augustine2 writeth very terribly of lyings,
and against those that use lying. There be some that make A jesting He

. ° . . ?. vi makethusto

a diner ence between a jesting he, and an earnest he : but I forsake God.
tell you, it is good to abstain from them both, for God is the
truth. When we forsake the truth, we forsake God.

Now the second weapon is to be just, to give every man
that which we owe unto him : to the king that which per-
taineth unto him ; to our landlords what we owe unto them ;
to our curate or parson what pertaineth unto him ; and A great num-

ber thinketh

though the curate be unlearned, and not able to do his duty, Jjjjjfjj*
yet we may not withdraw from him, of private authority, that gSnV^curate
thing which is appointed unto him by common authority. hath>
No, not so : we ought to let him have his duty ; but when he w^may not
is naught, or unapt to be in the place of a curate, then we *
may complain to the ordinary, and desire a better for him.
So likewise between married folks there shall be justice ; that
is to say, they shall do their duties : the man shall love his
wife, shall honour her, shall not be rigorous, but admonish
her lovingly : again, the wife shall be obedient, loving, and
kind towards her husband ; not provoking him to anger with
ill and naughty words. Further, the parents ought to do Justice wnd-

& «/ < ' • -iv eth all estates

justice towards their children, to bring them up in godliness to etc
and virtue ; to correct them when they do naught : likewise another.
the children ought to be obedient unto their parents, and be
willing to do according unto their commandment. Item, the mas
ters ought to do justice unto their servants, to let them have
their meat and drink, and their wages : again, the servants
ought to be diligent in their master's businesses ; to do them
truly, not to be eye-servants. Likewise, the subjects ought
to be obedient to their king and magistrate : again, the king

[2 Especially in his treatises de Mendacio, and contra Mendacium,
Oper. Tom. vi. col. 307 et seq. Edit. Bened. Antwerp. 1701.]

rong with
rong.

504 SERMONS PREACHED IN LINCOLNSHIRE. [fiERM.

ought to do justice, to see that justice have place. Finally,
one neighbour ought to have justice with another ; that is, to
give him what pertaineth unto him ; not to deceive him in
any thing, but to love him, and to make much of him. When
we do so, then arc we sure we have the second part of this
armour of God.
The third Thirdly, we must be shod, wo must have shoen : that

armour is. . -i i /-^ i i i i

thatSihs°T; is to say, we must be ready to hear God's holy word; wo
readiness to must have good affections to hear God's word; and we must

hear the word

be ready to make provision for the furtherance of the preach
ing of God's holy word, as far forth as we be able to do.
Now all these that have such lusts and desires to God's word;
item, all those that are content to maintain the office of preach
ing, to find scholars to school ; all these have their battling
shoen, which St Paul requireth of them.

ihc buckler Now when we be shod, we must have a buckler ; that is,
faith ; and this must be a right faith, a faith according unto
God's word : for the Turks have their faith, so likewise the
Jews have their faith. Item, the false Christians have their
faith, but they have not the right faith : not that faith of
which St Paul speaketh here ; but they have a fidem men-
daceni, a false faith, a deceivable faith ; for it is not ground
ed in God's word : therefore the right faith cannot be gotten
except by God's word. And the word worketh not, hath no

who they be commodities, except it be taken with faith. Now we may

that have this . . ., . . _ .."

buckler. try ourselves, whether we have this laitn or not. It we lie
in sin and wickedness, care not for God's word and his holy
commandments, but live only according to our lusts and ap
petites, then we have not this faith : when we be slothful,
when we be whoremongers, swearers, or unmerciful unto the
poor, then we have not this faith, as long as we be in such
customable sins. But if we hear God's word, believe, and be
content to live after it, leave our sins and iniquities ; then
we have that faith of which St Paul speaketh here, then we
" shall be able to quench the fiery arrows of the devil."

So ye have heard what the armour of God is, namely,
truth, justice, readiness to hear God's word, and faith : but
this faith must not be only in our mouth, in our tongue, but
it must be in our hearts * ; that is to say, we must not only

[* hands, 1562.]

XXVII.] EPISTLE FOR TWENTY-FIRST SUNDAY AFTER TRINITY. 505

talk of the gospel, but also we must follow it in our con
versations and livings.

Now then, we must have a helmet, a sallet, that is,
salvation. Whatsoever we do, we must consider whether it
may further or let us of our salvation. When it may let thee
of thy salvation, leave it ; when it may further thee, then
do it. So throughout all our lives we must have a respect,
whether our doings may stand with our salvation or not.

When we are now ready and armed round about, so
that our enemy cannot hurt us, then we must have a sword
in our hands to fight withal, and to overcome our ghostly
enemy. What manner of sword is this ? It is2 God's word :
it is a spiritual sword, which all people ought to have. Here
ye hear that all men and women ought to have that sword,
that is the word of God, wherewith they may fight against
the devil. Now I pray you, how could the lay people have we may not
that sword, how could they fight with the devil, when all sword. "
things were in Latin, so that they could not understand it ?
Therefore, how needful it is for every man to have God's
word, it appeareth here ; for only with the word of God we
must fight against the devil, which devil intendeth daily to
do us mischief. How could now the unlearned fight against
him, when all things were in Latin, so that they might not
come to the understanding of God's word ? Therefore let us
give God most hearty thanks that we have God's word, and
let us thankfully use the same ; for only with God's word only God's

word is our

we shall avoid and chase the devil, and with nothing else, weapon

against the

Our Saviour when he was tempted, what were his weapons ? aevii.
Wherewith fought he? Nothing else but with God's word3.
When the devil tempted him, he ever said, Scriptum est, " It Christ over-
is written." When the devil would have him to cast himself devii with

this weapon.

down from the temple, he said unto him, Scriptum est, non
tentabis Dominum Deum tuum ; "It is written, Thou shalt
not tempt thy Lord God :" that is to say, we may not put
God to do any4 thing miraculously, when it may be done
other ways. Again, upon the mountain, when the devil
would have him to worship him, he said, Scriptum est, " It

[2 Marry, it is, 1562.]

[3 what wero his weapons wherewith he fought ? Nothing else but
God's word, 1562.]

[> that thing, 1562, 1572.]

506 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

is written, Thou shalt honour thy God only." So likewise
we must have God's word to fight with the devil, and to
withstand his temptations and assaults. As when the devil
moveth me to commit adultery, I must fight against him
with the word of God : Scriptum est, "It is written, Thou
shalt not commit adultery. Thou devil, thou shalt not be
able to bring me unto it, to do against my Lord God."
So likewise, when the devil moveth me to make lies, I must
confound him with God's word. St Paul saith, Veritatem
loquimini quisque cum proximo suo; " Speak the truth every
say tilc truth one to his neighbour : " as there is a common saying
the devil. amongst us, "Say the truth and shame the devil:" so every
one, man and woman, must fight against the devil. But we
preachers, we have a greater and higher degree : we are
magistrates, we have the spiritual sword of God, in a higher
degree than the common people ; we must rebuke other men,
and spare no man. Our office is to teach every man the
way to heaven ; and whosoever will not follow, but liveth
The preacher still in sin and wickedness, him ought we to strike, and not
ri'ty to strike to spare. Like as John Baptist did, when he said to the
iSJwoni great an(l Prou(l king Herod, Non licet tibi; "Sir, it be-
comcth not thee to do so." So we preachers, must use
God's word to the correction of other men's sins ; we may
not be flatterers or claw-backs. Other people, that have not
this vocation, may exhort every one his neighbour to leave
sins ; but we have the sword, we are authorised to strike
them with God's word.

Now the last part of this armour is prayer : and I
warrant you it is not left out ; for it is the Christian man's
special weapon, wherewith to strike the devil, and vanquish
his assaults. And if we be weak, and feel ourselves not
able to withstand our enemy, we must foil to prayer, which
is a sure remedy ; to desire God to help for his own sake,
and for Christ's sake, for his promise' sake. For he were
not God, if he should not keep his promises ; therefore
Christ commandeth us to pray always when we have need :
and no doubt there is never a time but we have need, either,
for ourselves, or else for our neighbours. Therefore to pray
we have need, and we shall overcome the devil with faithful
the prayer ; for prayer is the principal weapon wherewith we
must fight against the devil. I speak of faithful prayer:

XXVII.] EPISTLE FOR TWENTY-FIRST SUNDAY AFTER TRINITY. 507

for in times past we took bibbling babbling for prayer, when
it was nothing less; and therefore St Paul addeth, Spiritu,
" In spirit." We must pray in spirit, with a penitent heart :
for there is no man that hath an ill conscience that doth
pray in spirit. He that is a whoremonger, or a swearer,
a carder, or dicer, a drunkard, or such like, that prayeth,
his prayer hath no effect. As long as he is in purpose of
sin, he cannot pray : when he cannot pray, then he is
unarmed ; he hath not these weapons of which St Paul
speaketh here. But he that hath a penitent heart, to leave
his sins and wickedness, that same is he whose prayers shall
be heard. And when we pray, we may not do it waveringly The mind

, , . , must pray

or rashly, without consideration ; our mouth speaking, and {Jwyjj11
the heart being occupied with other matters : we may not do
so, we must pray with great earnestness and ferventness.

At the last, when he hath set out the properties of pray
ers, then he saith, " for all saints." Here ye may consider,
that when we know not scripture, how blind we be, and have
been in times past. For we thought only those to be saints
and holy, that be gone out of this world ; but it is not so.
All they that believe in our Saviour Christ, that call upon AH Christians

J i are saints.

his name, and look to be saved by him, those same be God's
saints. All faithful Christ's people, that believe in him faith
fully1, are saints and holy.

Now, when he hath done, and set out all his mind, at the st Paul did

, „ , . , . „ not hunt for

last he cometh and desireth them to pray for him : but lor benefices.
what ? Not to get a fat benefice or a bishopric. No, no ;
St Paul was not a hunter for2 benefices : he saith, " Pray
that I may have utterance and boldness to speak." And
this was requisite to his office: for though a preacher be
well learned, but yet lacketh that boldness, and is faint
hearted, truly he shall do but little good for all his learning.
When he feareth men more than God, he is nothing to be
regarded. Therefore this is the thing that St Paul so much
desireth, to have boldness to speak: for when a preacher's
mouth is stopped, so that he dare not rebuke sin and wicked
ness, no doubt he is not meet for his office. Now, like as
St Paul required the Ephesians to pray for him, that he may a preacher.
have utterance, (for this was most necessary for his office ;) so

[i believe in him, are, 1562.] [2 of, 1562.]

508 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

let every one pray unto God, and desire others to pray for
him, that he may do the works of his vocation. As for an
ensample : when he is a married man, let him pray unto God
that he may love his wife, cherish her, honour and bear with
^er innrmities. So likewise, let all the faithful servants call

to pray. upon God, that they may do the duty of their vocation. So
likewise, let magistrates be fervent in prayer; for no doubt
they have need; for they have a great charge committed
unto them of God : therefore they have the more need of
the help of God. Yea, let every good subject pray unto
God for the magistrates, that they may do their duties ac
cording unto God's will and commandment. And no doubt
this is a good prayer, when one faithful man prayeth for the
other : such prayer shall not be in vain ; God will hear it,
and grant such faithful prayers.

There be many men in the world, which tliink that prayer
is will-work ; so that they may do it, or omit it : but it is
not so ; they be much deceived. For it is as necessary for
me when I am in tribulation to call upon God, and I ought
to do it under the pain of damnation, as well as I am
bound to keep any of his commandments. By the virtue of
this commandment, " Thou shalt not steal," I may not take
away other men's goods : so by this commandment, " Thou
shalt not commit adultery," I may not defile another man's
wife : so by the virtue of this commandment, Invoca me in
die tribulationisj " Call upon me in the time of trouble,"

it is <iam- 1 ou<rht and am bound, under the pain of damnation, to re-

nable not to i • i i i i i i •

pray to (Jod sort unto God, to call upon him, to seek aid and help by him

in trouble. -1

at his hands. For tlus is as well God's commandment as
the other is : therefore I desire you most earnestly, set not
light by prayer ; remember that it is the commandment of
God. And again, it is the only stay, Ultimum refugiumy
the only help, to come to God, and desire his help in
Christ's name. For by prayer Peter being in prison was
delivered. Likewise Moses, by the efficacy of his prayer,
went through the Red Sea, he and all his people. So was
Ezechias the king delivered from his sickness by his prayer.
™nthed to? Also l, Elias the prophet stopped the rain a long time, and
Womise' tjicn ^ prayers ]1C brought rain again. If I should go

[i Item, 1562.]

XXVII.] EPISTLE FOR TWENTY-FIRST SUNDAY AFTER TRINITY. 509

through all the stories which shew us the efficacy of prayers,
I should never have done ; for no doubt faithful prayer fail-
eth never, it hath ever remedied all matters. For it brought
to pass, that when God would destroy the Israelites, he could
not, because of Moses's prayers ; Moses letted God of his
purpose. And no doubt God loveth to be letted, for God
loveth not to punish or destroy the people ; and therefore
by a prophet God complained that there was not found a
good man, qui poneret se tanquam murum, " which might
set himself like as a strong wall before the people :" that is
to say, which were so earnest in prayer, that God could not
punish the people.

Now ye have heard how that prayer is a commandment :
we shall2 in every distress pray unto God, saying, " Lord
God, thou art merciful, thou knowest my weakness, which prayer.
hast promised to help : therefore, for thy Son's sake, for
thy mercies'* sake, for thy goodness' sake, for thy truth's
sake, help me and deliver me out of my distress, forgive me
my sins." Surely, whosoever prayeth so instantly, he shall
be heard: but oportet semper orare, "We must pray at all we must
times," without intermission : when we go to bed, when we times? a
rise in the morning, when we go about our business, or when
we are on horseback, ever pray : for a short prayer is able A short

. J * . prayer is of

to bring a great thing to pass, as it appeared in the pub- great force.
lican, which said only, Propitius esto mihi peccatori; " Lord, Lukexviii.
be merciful to me a sinner." Therefore Christ saith, Vigi-
late et orate ne intretis in tentationem ; " Watch and pray,
lest ye enter into temptation ;" that is, lest you be overcome
with it.

Now remember what I have said unto you : consider what
an enemy we have, what power he hath, what experience and
practice : again, how weak he is when Christ is with us.
Remember the armour ; namely, truth, justice, love to the
hearing of God's word, faith and salvation ; ever consider
whether your doings be to the let of your salvation or not.
Remember the sword ; though ye have it not in so high a
degree as we have it, which may strike kings and emperors, Preac£*se
when they transgress the word of God, as it appeared in emperors and
Elias, which struck the king Ahab. Also3 John Baptist

[2 must, 1607.] p Item, 1562.]

510 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

struck that sturdy king Herod. If they had been faint
hearted, they should not have done so. But specially I
would have you to remember prayer : when ye be in any
anguish and trouble, and cannot tell how to relieve your
selves, run to God. Now they that shall and will regard
that armour of God, taught us by the apostle St Paul, the
devil no doubt shall not prevail against them. Therefore,
if we would put on this armour, we should come to such
a practice of it, that the devil should be afraid to come
at us; yea, and when he cometh, he shall soon be cast off
and avoided. The Almighty God, which rulcth heaven and
earth with his infinite power, give us such strength, that
we may be able to vanquish the devil, and all his might !
Amen.

XXVITf.

THE FOURTH SERMON OF MASTER LATIMER'S.

PHILIPPIANS III. [17, 18.]

Imitatores mei estote, fratres, et observate eos qui ita ambulant sicut habe-
tisformam nostram. Multl enim ambulant, quos scepe dicebam vobis, fyc.

Brethren, be followers together of me, and look on them which walk Read in the
even so as ye have us for an ensample. For many walk, of whom twenty-Sfid
I have told you often, and now tell you weeping, that they are IS?/ after
the enemies of the cross of Christ.

THIS is the epistle which is read this day in the church, A sermon
and containeth many good things. And this day two year sSmfimi.
I entreated of the gospel of this day at Stamford ; and such
matters as I had in hand, were gathered of a diligent person
and put in print. The gospel was this : " Give unto Caesar
that thing that pertaineth unto Caesar, and unto God that
thing that pertaineth unto God." I will rehearse in few
words that which I said at the same time.

The Pharisees and scribes asked Christ our Saviour,
whether they should give tribute unto Caesar or not; for it
irked them that they should pay tribute ; they thought it
to be a great servitude : but they asked Christ this ques
tion of a mischievous mind, intending to take him in his
words. But he disappointed them prettily, asking whose The phan-
image the money bare ? They answered, " The emperor's." appointed.'
Then our Saviour saith, " Give therefore unto the emperor
that that pertaineth unto him, and unto God that which
pertaineth unto God." They spake nothing of God, but
only of the tribute ; but our Saviour in his answer telleth
them and all the world their duties : yet he doth it with
dark and covered words. They confessed that the image
was the emperor's, and so consequently subject unto him :
then our Saviour commanded them to pay according unto
the order ; as the emperor had agreed with them, that was
their duty to do. Our Saviour he referred them to their
laws, signifying that they ought to obey the laws in their

512 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

This lesson is common wealth ; and so ought we to do too : for our Saviour

well M to the in his answer teacheth not only them, but us also ; for like as

it was with the Jews, so is it with us here in England. Our

sovereign lord the king, when he lacketh any thing to the

defence of his realm, it is presented in the parliament ; there

is required such things as be necessary for the king's affairs.

Now look, whatsoever is granted unto his majesty by the

parliament, the whole realm is bound in conscience to pay

it, every man as it is required of him : and that is our due

unto the king ; namely, to give and do our duties in all

The prince things towards our sovereign lord the king : as far forth

obeyed in as jt js not against God, we must obey him, and do his

things not

iod- requests.

But now ye will say, " This is a great bondage, and
a heavy yoke and servitude." Consider therefore, who
speaketh these words ; who is he that commanded us to be
obedient? Verily1, our Saviour .himself. Now he saith,
Meum jiiyum leve est, " My yoke is light :" how chanced
it then that he will lay upon me such a heavy burthen?
For it is a great burthen for me to forego my goods ; as
when there is a subsidy, so that the king requireth one
shilling of every pound. Now I am worth forty pound,
and so I pay forty shillings ; to which money the king hath
as good right, as to any inheritance which his majesty hath.
™iiieofm And this I speak to this end, for I fear this realm be full
thieves! Of thicves . for }ie is a thief that withdraweth any thing
from any man, whosoever he be. Now I put the case : it
is allowed by the parliament, by common authority, that
the king shall have one shilling of every pound, and there
be certain men appointed in every shire which be valuers :
when I now cither corrupt the valuer, or swear, against
my conscience, that I am not worth an hundred pounds
when I am worth two hundred, here I am a tliief before
God, and shall be hanged for it in hell. Now, how many
thieves, think ye, are there in England, which will not be
valued above ten pound when they be worth a hundred
pound? But this is a pitiful thing, and God will punish
God-s matters them one day; for God's matters are not to be trifled

may not be ••,-,»

trifled withal. Withal !

Now ye will say, "This is a heavy yoke, and intoler-
[i Marry, 1562.]

XXVIII.] EPISTLE FOR TWENTY-THIRD SUNDAY AFTER TRINITY. 513

able to bear." Sirs, I will tell ye what ye shall do : consider
every one with himself, what Christ hath done for us ; from
what great and intolerable a burthen he hath delivered us.
When ye consider that, this burthen which the king layeth
upon us will be light enough unto us; for Christ hath de
livered us from the burthen of our sins. When we consider TWO thi

°

that, first, who he is2 that commandeth it unto us ; second-

., , i i -i T well content

anly, what he hath done for us that biddeth us to obey, SchSt win
no doubt we shall be well content withal. But there be
a great many of us which consider not that, but rather
deceive the king, or forswear themselves, or else rebel
against the king ; which things, no doubt, displease God
most highly and grievously. Another thing is, that should
move us to bear this burthen willingly, which is, his promise.
For whosoever will be content to pay his duty truly and He that pay-
uprightly, as he ought to do, that man shall have never shanhavety

never the

the less in fulfilling the commandment of God, For sol

saith God : " If thou shalt hearken diligently unto the Deut.

voice of the Lord, thou shalt be blessed in the town, and

blessed in the fields," &c. So that if we do according as

he willeth us to do, if we give unto the king that which

pertaineth unto the king, no doubt we shall be blessed ; we

shall have never the less, for God's blessing will light upon

us. But there be a great many amongst us, which do

not believe these3 things to be true : they believe not the

promises of God ; and so they make God a liar ; for Qui

non credit Deo facit Deum mendacem, " He that belie veth

not God, maketh God a liar." Now if this will not move

us to do our duties, namely, that Christ hath delivered

us from the great burthen of our sins, let us be moved

at the leastways with his promises ; namely, that we shall We shaii in-

, . , . , ii« crease our

increase our good in doing our duties unto the kin^. goods by pay

° { ing to the

This little I thought good to say, and so to put you in kins-
remembrance of such things as I said4 at that time : for if
this were well considered, we would be willing to do our
duties, and so please God withal ; for God loveth a cheerful God loveth
obeyer, one that with a good-will is ready to do such things obeyer-
as he appointeth him.

Now let us turn to the epistle, " Brethren, be followers

[2 is he, 1562.] p those, 1562.] [* have said, 1562.]
[LATIMER.]

514 SERMON'S PREACHED IN LINCOLNSHIRE. [sERM.

together of me, and look on them that walk even so
as ye have us for an ensample." These are marvellous
Paul's words words of St Paul, which seem outwardly to be arrogantly
Jfn£ but are Sp0ken : if any man should say so at this time, we would
think him to be a very arrogant fellow. But ye must
see that ye right understand St Paul ; for he spake these
words not of an arrogant mind. First, ye must consider
with whom he had to do, namely, with false apostles, which
did corrupt God's most holy word, the gospel, which he
had preached before. And so the same false prophets did
much harm ; for a great number of people did credit them,
and followed their doctrine; which things grieved St Paul
very sore : therefore he admonished them, as who say,
"Ye have preachers amongst you, I would not have you
to follow them ; follow rather me, and them that walk like
as I do." This was not arrogantly spoken, but rather
lovingly, to keep them from error. He saith the same
to the Corinthians, in the eleventh chapter, saying, " Be
ye the followers of me :" but there he addeth, " As I am
the follower of Christ." So put the same words hither,
set them together, and then all is well. For I tell you, it
it is a. lander- is a dangerous thing to follow men; and we are not bound
tSaOSSS, to follow them, further than they Mow Christ. We ought
not to live after any saint, nor after St Paul, or Peter,
nor after Mary the mother of Christ, to follow them, I
say, universally : we are not bound so to do, for they did
many things amiss. Therefore let us follow them as they
follow Christ; for our Saviour Christ giveth us a general
rule and warning, saying, "Whatsoever they teach you,
do it; but after their works do ye not:" and he addeth,
" Sitting in Moses's chair," that is to say, when they teach
Learn how the truth. So that we ought to follow them that teach the
re truth ; but when they do naught, wo should not follow them.
Therefore he saith in another place, Nisi abundaverit ves-
tra justitia, " Except your righteousness be more than the
scribes and Pharisees, ye shall not enter into the kingdom
of heaven." This he speaketh of the clergymen, giving us
warning not to do as they did. We must have such a
righteousness as may stand before God; we are not ap
pointed to follow saints: as when I hear this saint hath
prayed so many psalms, so many hours in a day, I am

to be fol
lowed.

XXVIII.] EPISTLE FOR TWENTY-THIRD SUNDAY AFTER TRINITY. 515

not bound in conscience to follow him. to be his ape, and we are not

, . bound to bs

to do as he did ; my vocation being contrary unto it. saints' ai'cs-

There is a place in the second of Machabees, the twelfth 2 Mace. xu.
chapter, where we read how that Judas Machabeus, that
hearty captain, sendeth certain money to Jerusalem, to make
a sacrifice for the dead. Now Judas did this ; but it fol- Judas Macca-
loweth not, that we are bound in conscience to do the like, beUfoiTow^d.°
as the papists, which by and by conclude upon it : " Judas
did this, and he was a godly man ; therefore we should do
it too, we should follow his ensample, and sacrifice for the
dead." Nego argumentum : it is a naughty argument, to
conclude upon that thing which he did devoutly, having
not God's word, He did it, ergo, it was well done : for we
are not bound to follow them in their doings. For if Mary,
the mother of Christ, should have done somewhat disagreeing
from God's word, we should not follow her, which indeed
hath had her fault, as St Augustine plainly affirmeth in the
third treatise upon John ; where she moved Christ to do a
miracle, when their wine was lacking at the marriage ; when
our Saviour called her, Mulier, " Woman, what have I to do
with thee ?" As who say, " To do miracles is my Father's
work, and he knoweth the time when it is best to be done ;
what have you to do with it?" Where Chrysostom and
Augustine * plainly affirm, that Mary was somewhat arrogant. Mary was
So likewise it appeared in the evangelist Matthew, where arrogant.
she, interrupting his sermon, desired to speak with him ; and
a fellow told him, when he was teaching the people, saying,
" Thy mother is here, and would speak with thee ;" he an
swered and said, " Who is my mother, or sister, or brother ?"
And stretched out his hand, saying, " Whosoever doth the
will of my Father which is in heaven, he is my mother, sister,
and brother." So likewise, when he was but twelve years
of age, his mother and father seeking him, he said, Nescitis,

[! Miraculum ergo exigebat mater, at ille tanquam non agnoscit
viscera humana, operaturus facta divina, tanquam dicens, Quod de me
facit miraculum, non tu genuisti; divinitatem meam non tu genuisti.
In Joan. Evangel, c. I. Tract, viii. Oper. Tom. in. par. 2. col. 260.
Edit. Bened. Antw. 1700. ovVco ^cei -ff a>pa p.ov. ouSeVfo yvupip-os ei/u
rols Trapovcnv, aXX' ouSe 'icracnv on vcrreprjcrfv oivos. CCKTOV avrols aladeaQai
TOVTO TTpaiTov. ouSe yap Trapa <rov ravrd pe aKovfiv e^prjv. p-^Tijp yap ei,
KCU TO davpa VTTOTTTOV Troiels. Chrysostom. in Joan. Horn. 22. Oper.
Tom. viii. Edit. Bened. Paris. 1728.]

33—2

516 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

"Know ye not that I must be in the business of my Father?"
Now, in all these places, as the writers say, Passa est hitr-
manum ; " She hath shewed her frail nature :" shall we go
now and follow her ? No, no, we may not do so. St Paul
teacheth us how we shall follow them, and in what things :

Gai. iv. Bonum est cemulari in bano semper ; "It is good always to
be fervent, and to follow in good things." Then it is not
such a good argument, Such a man doth it, therefore1 it is
a good thing. No, not so ; we must follow so, and do so
all things, as it may stand with our vocation, whereunto God

TO leave our hath called us : for when we leave our vocation whereunto

damnable." God hath appointed us, no doubt, we do naught and damnably.
As for an ensample : our Saviour fasted forty days and forty
nights without any manner of sustenance ; therefore1 we shall
do so too : no, because we are not able to do so too, we
should kill ourselves. Likewise Moses, that holy prophet of
God, killed an Egyptian, which was a wicked and naughty
man ; therefore1, shall go I and kill yonder wicked man too :
no, I may not do so, for it is against my calling ; I am no
magistrate, therefore I may not do it. As for Moses, he had

Numb. xv. a special inspiration of God. Phinees, that godly man, killed
Zambri and Cozbe, which were occupied together in the act
of fornication : Phinees, that zealous man, came and killed
them both at once, which pleased God well2. Now ye may
make such an argument : Phinees did so, and pleased God
in his doings; therefore1 we may do so too: when we see
any man dishonour God, we may go and kill him by and by.
This is not a good argument ; for as I said before, we must
take heed to our calling, to our office. This Phinees had a
special license to do so ; we may not follow his ensample.
Abraham was a good and holy man : he was ready to kill
his son, and burn him with fire ; which doings pleased God
wondrous well: afterward there were many which would
follow the ensample of Abraham, and burnt their children;
but they did exceeding ill, and God was angry with them
for so doing : therefore we must follow then* ensample only
so far forth as may stand with our vocation. Further,
Joseph and Mary they were married folk, but they exer-

t1 ergo, 1562.]

[2 which his doing pleased God very well, 1562: which deed of
Phinees was pleasing unto God, 1607.]

XXVIII.] EPISTLE FOR TWENTY-THIRD SUNDAY AFTER TRINITY. 517

cised not the act of generation: if we3 would now follow
the ensample of Mary and Joseph, and inhibit unto married
folks the act of generation, this were naught, and against
the order of God. For Mary and Joseph had a special
calling and gift of God to abstain ; but if we, having no
such calling, or such gifts as they have had, should follow
their ensample, we should go to the devil at the length for
not doing according unto our calling. So it appeareth partly,
that we are not bound to follow the conversations or doings

O

of the saints. Jacob, David, Salomon, and other good and
holy men, have had many wives; therefore4 we may have
many too ? ISTot so ; they had a . special license and pre
rogative, which we have not. Therefore take this for a sure
rule : we have not to follow the saints in their vocation, but
we must follow God in our vocation ; for like as they fol- we must

1 j /-i -I • i • . , follow God

lowed God in their vocation and calling, so we must follow *n our voca

. tion as the

God in our vocation. But when we will go about to follow thelSdidi
God in their calling, and forsake our own calling, then no
doubt we shall do naught. This I have said to that end,
that ye might understand the words of St Paul, where he
saith, " Be followers of me :" therefore I shewed you how
far forth we ought to follow the ensample of the saints.

" For many walk, of whom I have told you often, and
now tell you weeping, that they are the enemies of the cross
of Christ." St Paul speaketh of the false prophets. He
saith, " They walk." By this word, " walk," is signified our
conversation and living ; for when we will signify any man
to live wickedly, we may express it with these words, " he
walketh wickedly." JSTow if there were many in St Paul's
time which did walk wickedly, think ye the matter is5 any
thing amended now at our time ? I think, nothing at all :
for we read in the twentieth chapter of the Apocalypse, that Rev. xx.
Satan shall be loose in the last days ; that is to say, God
will suffer him to exercise his crafts, his blasphemous wicked
mind, which he beareth against God. And truly, when a man
considereth the state of the whole world in every country, Satan is
it appeareth no less but that the devil is loose. For what
rebellions, what cruelties, what covetousness, what hatred and
malice is amongst men ; insomuch that a man would think

[3 ye, 1571, 1572.] [4 ergo, 1562.]

[5 is the matter, 1562.]

518 SERMONS PREACHED IN LINCOLNSHIRE.

the whole world to be full of devils! Therefore if1 there
were many at St Paul's time, it must needs follow that there
be more now : for now is the defection and swerving from
the truth.

" Of which I have told you often, and now tell you
weeping." St Paul was a good man, a hearty and an earnest

st rani was man in God's cause ; he was a weeper ; he went a pilgrimage,
whereof I told you the last time. It was a grief to him to
see the dishonour of God amongst them which he had in
structed in the word of God ; he was sorry to see the people
blinded and seduced with false doctrine. But such things
grieve not us. Though God be dishonoured, we care not
for it. But when we have loss of our goods, and sustain
certain damages, then we can weep from the bottom of our
hearts, and be most sorrowful : but when we hear that God
is dishonoured, that lechery is committed, or other horrible

we weep not sins done, that erieveth us not : then we weep not. And so

as St Paul

M- it appeareth most manifestly, that we have not the heart of

St Paul ; we are not so minded.

Now peradventure somebody might say, that St Paul had
slandered these men in writing so sharply against them, and
in calling them " the enemies of the cross of Christ :" but it

2 Tim. ii. is not so ; he slandereth them not. In the epistle to Timothy
he named some by their names, Philetum and Hymenueum.
You must consider, that St Paul did well in reproving them
openly ; for a man may sometimes tell another man's faults,
for not every telling is slandering. When a man telleth
another man's faults with a good mind, and to a good pur
pose, this telling is well : but that is naught, and very slan-
1 Bering, when I rehearse before other men the faults of my
neighbour with a malicious stomach. I hate him, and there
fore I make him to be known ; I paint him out in his colours,
and sometimes I say more by him than I am able to prove ;
this is slandering : but when a man telleth another man's
faults with a good mind, to his reformation, that is not slan
dering. As we read a story of St Bernard 8: whether it
be true or not, it is no matter ; take it for an ensample, and
learn thereby what is slander, and what is not. St Bern-

f1 when, 1562.]

[2 DC Vita S. Bernard!, Lib. i. c. 3. Bernard. Oper. col. 10G5.
Ed. Gillot. Colon. Agrip. 1620.]

XXVIII.] EPISTLE FOR TWENTY-THIRD SUNDAY AFTER TRINITY. 519

ard was a goodly upright young man, and well favoured : A fabie of

Bernard

he came at a time, with his company, to an inn, where he and his
tarried all night. And because he was a fair man, the woman
in the house cast her eyes upon him, desiring in her heart to
have carnal company with him ; and therefore, after supper,
she appointed a chamber for him alone, to that end that she
might come unto him afterward. And so she did : for when
every body was at rest, she came unto his bed, intending to
lie with him. St Bernard perceiving that, cried out with
a loud voice, Fures, Fures, " Thieves, Thieves !" His fellows
hearing him crying, came to him, asking what the matter
was. He told them that there was a thief there. Now they
thought he had dreamed, and went to bed again. As soon
as they were gone, by and by the woman came again : then
he cried again. So in the morning St Bernard would not
tarry long in that house. And as they were in the way, he
told his fellows how that the woman had come unto him ;
desiring them to take heed another time of that woman, for
she was a naughty woman : she would have stolen from him
the Holy Ghost, the remission of his sins, and all goodness :
for if he should have followed her, she would have robbed
him of all these things. Now3 of such a fashion we may tell
other men's faults. For St Bernard told it to that end, to
give them warning to take heed of that woman. Now this
was not slandering. And so likewise St Paul here slan-
dereth them not, but sets them out in their colours, to ad
monish us to beware of them : and so we ought to do, when
we know a man that is wicked, and will not leave his wicked
ness after due admonitions. No doubt it is a good thing to
give unto other men warning of such a man, that they may
take heed of him. As for an ensample : there be a company Thieves

1 » sworn to be

of thieves sworn together to be true one to the other, and true-
not to disclose one another. Now I am amongst them, and,
after some mischief done, I am taken and condemned by the
law to be hanged. Shall I not disclose now my company,
and give unto the magistrates warning of them? Yes, I would
think that mail that is in such a case doth well to disclose
his company ; for it pertaineth to a good end, and is a cha
ritable deed ; else his company may do much harm afore they
be known. No doubt that man should do well ; and I think
[3 Now, omitted in 1562.]

520 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

A good wuh. ho ought to do it. And I would God that all thieves in Eng
land were so persuaded in their hearts, that when one were
taken, that he should disclose his fellows too ! JSo doubt we
should have better rest ; thieves would not so much trouble
the commonwealth as they do.

" Weeping." It grieved St Paul very sore, that Christian

souls should so be seduced through false religion. I would

wish that there were such a fervent zeal now in us, as was

in him then ! But it is not so ; we have no care for the souls

^rKfhlvf of christian people. And that appeareth most manifestly by

Sd.Paur" those unprcaching prelates ; for if they had such an earnest

mind to the flock of Christ, as St Paul had, no doubt they

would not bo so lordly, so slothful in doing of their duties :

but they lack such an earnest mind as St Paul had ; such an

earnest zeal they lack.

" They are the enemies of the cross of Christ." A man
may be an enemy of the cross of Christ two manner of ways.
All the papists in England, and specially the spiritual men,
bo the enemies of the cross of Christ two manner of ways.

i~v i_ i_ • • i

inrst, when he is a right papist, given to monkery, I
warrant you he is in this opinion, that with his own works
lie doth merit remission of his sins, and satisfieth the law
through and by his own works ; and so thinketh himself to
be saved everlastingly. This is the opinion of ah1 papists.
And this doctrine was taught in times past in schools and
in the pulpits. Now ah1 these that be in such an opinion,
they be the enemies of the cross of Christ, of his passion
and blood-shedding. For they think in themselves Christ
needed not to die ; and so they despise his bitter passion :
they do not consider our birth-sin, and the corruption of our
nature; nor yet do they know the quantity of our actual
sins, how many times we fall in sins, or how much our own
power is diminished; nor what might and power the devil
hath : they consider not such things, but think themselves
able with their own works to enter into the kingdom of God.
And therefore I tell you, that is the [most] perilous doctrine
that can be devised. For all faithful and true Christians
believe only in his death ; they long to be saved through his
passion and blood-shedding, this is all their comfort. They
know, and most stedfastly believe, that Christ fulfilled the
law, and that his fulfilling is theirs ; so that they attribute

XXVIII.] EPISTLE FOR TWENTY-THIRD SUNDAY AFTER TRINITY. 521

unto Christ the getting and meriting of everlasting life. And
so it followeth, that they which attribute the remission of
sins, the getting of everlasting life, unto themselves or their
works, they deny Christ ; they blaspheme and despise him.
For for what other cause did Christ come, but only to take
away our sins by his passion, and so deliver us from the
power of the devil ? But these merit-mongers have so many Merit-
good works, that they be able to sell them for money, and m<
so to bring other men to heaven too by their good works :
which, no doubt, is the greatest contempt of the passion of
Christ that can be devised. For Christ only, and no man
else, merited remission, justification, and eternal felicity for
as many as will believe the same : they that will not believe
it, shall not have it ; for it is no more but, " Believe and
have." For Christ shed as much blood for Judas, as he did
for Peter : Peter believed it, and therefore he was saved ;
Judas would not believe, and therefore he was condemned ; Judas lacked
the fault being in him only, in nobody else. But to say, or £««fore.
to believe, that we should be saved by the law, this is a be saved-
great dishonouring of Christ's passion: for the law serveth
to another purpose, — it bringeth us to the knowledge of our
sins, and so to Christ : for when we be come through the
law to the knowledge of our sins, when we perceive our
filthiness, then we be ready to come to Christ, and fetch
remission of our sins at his hands. But the papists fetch
the remission of their sins, not in the passion of Christ, but
in their own doings : they think to come to heaven by their
own works ; which is naught. We must do good works, we must
we must endeavour ourselves to live according to the com- notr trust m
mandments of God; yet, for all that, we must not trust in°U
our doings. For though we do the uttermost, yet is it all
unperfect, when ye examine them by the rigoui of the law ;
which law serveth to bring u& to the knowledge of our sins,
and so to Christ ; and by Christ we shall come to the quiet
ness of our conscience. But to trust in our good works is
nothing but a robbing of Christ of his glory and majesty.
Therefore it is not more necessary to do good works, than
it is to beware how to esteem them. Therefore take heed,
good Christian people : deny not Christ ; put not your hope
in your own doings ; for if you do> ye shall repent.

Another denying of Christ is this mass-monging. For

Rev. xiii.

522 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

Mass-™- all those that be mass-mongers be deniers of Christ ; which
fhri£ny believe or trust in the sacrifice of the mass, and seek re
mission of their sins therein. For this opinion hath done
very much harm, and brought innumerable souls to the pit
of hell ; for they believed the mass to be a sacrifice for the
dead and living. And this opinion hath gotten all these
abbeys and chantries almost the half part of all England ;
and they should have gotten more, if they had not been
A man restrained by certain laws1. For what would folks not do
SIStS to ease themselves from the burthen of their sins? But it
J' was a false easement, a deceitful thing : therefore how much
are we bound unto God, which hath delivered us from this
bondage, from this heavy yoke of popery, which would have
thrust us to everlasting damnation! For now we know the
very way how we shall be delivered ; we know that Christ
is offered once for us, and that this one offering remedieth
all the sins of the whole world : for he was Agnus occlsus
ab origine mundi ; he was "The lamb which was killed from
the beginning of the world:" that is to say, all they that
believed in him since Adam was created, they were saved by
him. They that believed in Abraham's Seed, it was as good
unto them, and stood them in as good effect, as it doth unto
us now at this day : so that his oblation is of such efficacy,
that it purifieth and taketh away all the sins of the whole
world. They now that will be content to leave their sinful
life, wrestle with sin, and believe hi our Saviour Christ, they
shall be partakers of everlasting felicity. Here ye may
Christ hath perceive that Christ hath many enemies in the whole world ;
he hath many that slander him, that diminish his glory ;
namely, all the papists that trust in their own merits, or
seek remission of their sins by the sacrifice of the mass : all
these now are enemies to the cross of Christ. Finally2, all
those that seek remission of their sins other ways than in
the passion of Christ, they be traitors to God, and shall be
damned world without end, unless they repent.

But here I must say some things unto you, and I speak
it to the satisfying of some of you; for I think there be
many which will reason very sore. They think it to be no
matter, though the curate be erroneous and naught in his

C1 Called Statutes of Mortmain. 7 Edw. I. 15 Rich. II. c. 5. Sec,
also, 23 Hen. VIII. c. 10.] [2 In sumrna, 1562.]

XXVIII.] EPISTLE FOR TWENTY-THIRD SUNDAY AFTER TRINITY. 523

doctrine : they care not for that ; for they will say, " I will
hear him, and do according as he commandeth unto me to
do; if 3 he teacheth false doctrine, and leadeth me the wrong
way, he shall make answer for me before God : his false
doctrine shall do me no harm, though I follow the same."
This is a naughty reason, and contrary to Christ our
Saviour's doctrine; for so he saith: "If the blind lead the The wind
blind, they shall fall both into the pit." Mark here, he
saith not, the leader shall fall into the pit, but they shall fall
both ; the leader and he that is led, the blind curate and
his blind parishioners. And so it was at St Paul's time ; not
only the leaders, the false teachers, went to the devil, but
also they that followed their false doctrine. And therefore
St Paul is so earnest in admonishing them to beware and
take heed to themselves ; yea, with weeping eyes he desireth
them to refuse the false prophets. So likewise God himself
giveth us warning in the third chapter of the prophet
Ezechiel, saying : " If I say unto thee concerning the ungodly EZCK. m.
man, that without doubt he must die, and thou givest not
him warning, nor speakest unto him, that he may turn from
his evil way, and so to live ; then shall the same ungodly
man die in his own unrighteousness ; but his blood will I
require of thy hands." Again, in the thirty-third chapter
he saith : " When I send a sword upon a land, if the people E«*.
of the land take a man of their country, and set him to be **
their watchman ; the same man, when he seeth the sword
come upon the land, shall blow the trumpet, and warn the
people. If a man now hear the noise of the trumpet, and
will not be warned, and the sword come and take him away,
his blood shall be upon his own head : for he heard the
sound of the trumpet, and would not take heed ; therefore
his blood be upon him : but if he will receive warning, he only he that
shall save his life. Again, if the watchman seeth the sword warning

. , , shall be safe.

come, and shew it not with the trumpet, so that the people
is not warned ; if the sword come then, and take any man
from amongst them, the same shall be taken away in his
own sin ; but his blood will I require of the watchman's
hands." In these places of scripture it appeareth most
manifestly, that not only the naughty curate shall go to
the devil, but also all those that follow his naughty doctrine.
[3 when, 1562.]

524

SERMONS PHEACHED IN LINCOLNSHIRE. [sERM.

"r 1

The wicked shall die in his wickedness : for though God do
require the blood of the parishioners at the curate's hands,
yet for all that they shall be damned in the mean season.

Itis But I pray you be not offended with me, when I tell you

Eicuraate. one tnmg many times ; for I do it to that end, that ye might
perceive what danger it is to have an ill curate : this maketh
me to put you many times in remembrance of it.

A history of I will tell you now a pretty story of a friar, to refresh
you withal. A limitour1 of the gray Friars, in the time of
his limitation, preached many times, and had but one sermon
at all times ; which sermon was of the ten Commandments.
And because the friar had preached this sermon so often,
one that heard it before, told the friar's servant that his
master was called "Friar John ten Commandments." Where
fore the servant shewed the friar his master thereof, and
advised him to preach of some other matters ; for it grieved
the servant to hear his master derided. Now the friar made
answer, saying, "Belike then thou kcnnest the ten Command
ments well, seeing thou hast heard them so many a time."
" Yes," said the servant, " I warrant you." " Let me hear
them," saith the master. Then he began, " Pride, Covetous-
ness, Lechery," and so numbered the deadly sins for the ten
ry 'before Commandments. And so there be many at this time, which

ieaeryned.ve be weary of the old gospel, they would fain hear some new
things ; they think themselves so perfect in the old, when
they be no more skilful than this servant was in his ten Com
mandments. Therefore, I say, be not offended with me,
when I tell you one thing two or three times. And specially
mark this well, that the parishioners are not excused before
God by the wickedness and blindness of the priest. For God
saith not, " I will require the blood of the people at the
curate's hand, and the people shall be without blame :" no,
not so ; but, " the wicked shall perish because of his wicked
ness :" so that the blind people and the blind curate shall go
ngianJ. to nen< together. I would wish that all England were per
suaded in this2; for the most part of the people think them
selves to be excused by their curates. But it is not so ; for
if there be any man wicked because his curate teacheth him

t1 A friar who had a license to beg only within a given district,
or whose duty was limited to a particular district fora certain period.]
[2 persuaded so, 1562.]

XXVIII.] EPISTLE FOR TWENTY-THIRD SUNDAY AFTER TRINITY 525

not, his blood shall be required at the curate's hands : yet
for all that the parishioner shall go to the devil withal ; that
shall be his end. Therefore beware of that opinion ; think
not to be excused by your curate : for if3 ye do, ye do not
well, and so you shall repent in the end. St Paul therefore
is so diligent to give us warning of the false prophets, lest we
should be deceived by them. In another place St Paul com- False doc-
pareth their doctrine unto a sickness, which is called a canker; P^jJ0™
which sickness, when she once beginneth at a place of the
body, except it be withstood, will run over the whole body,
and so at length kill : so it is with this false doctrine.

Now I must answer unto you to an objection, or doubt, An objection
that peradventure some of you may have. You will think
when ye hear what is the nature of false doctrine, ye will
think, I say, " Alas ! what is done with our grandfathers ?
No doubt they are lost everlastingly, if this doctrine be true ;
for, after your saying, they have had the false doctrine;
therefore they be damned : for the nature of false doctrine is
to condemn." Such doubts some will make, yea, and there
be some which in no wise will receive the gospel, and that
only for this opinion's sake ; for they think that when they
should receive the gospel, it were even as much as to think
their forefathers be damned. Now to this objection, or doubt- An answer *o
fulness, I will make you answer. It is with the false doctrine tl™-° J
like as it is with fire ; the nature of fire is to burn and con
sume all that which is laid in the fire that may be burned.
So the nature of false doctrine is to condemn, to bring to
everlasting damnation ; that is the nature of false4 doctrine,
But yet for all that, though the nature of the fire be to burn
and consume all things, yet there hath been many things in
the fire which have not been burned nor consumed : as the m<
bush which appeared unto Moses, he burned in the fire, and
yet was not consumed. What was the cause ? The power
of God5. We read, also, in the third chapter of Daniel, how Dan. in.
that Nabuchadonosor, the king, caused a golden image to be
made, and so called all his lords and his people to come and
worship his idol, which he had set up ; threatening further,
"that whosoever would not fall down and worship the said
idol, should be cast in a hot oven," Now there were three
young men, Sidrach, Mishach, and Abednago, which refused
[3 when, 1562.] [* the false, 1562.] [5 Marry, God's power, 1562.]

526 SERMONS PREACHED IN LINCOLNSHIRE.

to worship the said idol, saying, " 0 JSabuchadonosor, we
ought not to consent unto thee in this matter ; for why ?
A fruitful Our God whom we serve is able to keep us from the hot
SteChStian burning oven, and can right well deliver us out of thy hands;

and though he will not, yet shalt thou know that we will not

" . , . ,

serve thy gods, nor do any reverence to that image which
thou hast set up. Then was Nabuchadonosor exceeding full
of indignation against them, and commanded by and by that
the oven should be made seven times hotter than it was wont
to be, and spake unto the strongest men that were in his
host, to bind Sidrach, Misach, and Abednago, and cast them
in the burning oven. So these men were bound in their
coats, hosen, shoes, with their other garments, and cast into
an hot burning oven : for the king's commandment was so
strait, and the oven was exceeding hot, and these three men
Sidrach, Misach, and Abednago fell down in the hot burning
oven, being fast bound. Then Nabuchadonosor the king
marvelled, and stood up in all haste, and spake unto his
council, saying, Did ye not cast these three men into the
God suffered fire? They answered, saying, Yea, 0 king. He answered
to do his na- and said, Lo, for all that, I do see four men going loose in
the midst of the fire, and nothing corrupt ; and the fourth is
like the Son of God to look upon !" Here, in this story, you
see, that though the nature of the fire is to consume, yet
these three men were not consumed with the same ; for not a
hair of their heads perished, but rather the fire brake out
and consumed them that put them in the oven : for though l
the fire of his nature would have consumed them, yet through
the power of God the strength of the fire was vanquished,
and the men were preserved from it. Even so is it with the
popery, and* false doctrine ; the nature of it is to consume,
to corrupt and bring to everlasting sorrow: yet let us hope
Skyways that our forefathcrs were not damned, for God hath many
to save. wavs to preserve them from perishing ; yea, in the last hour
of death God can work with his Holy Ghost, and teach them
to know Christ his Son for their Saviour : though they were
taught other ways before, yet God can preserve them from
the poison of the false doctrine.

i Kings xviu. I win siiew yOU a notable story <jone in king Achab's
time, written in the third book of the Kings, the eighteenth
t1 so the fire, 1562.] [2 with the, 1562.]

XXVIII.] EPISTLE FOR TWENTY-THIRD SUNDAY AFTER TRINITY. 527

chapter. At the time when Achab, that wicked king, and his
wife Jezebel, more wickeder than her husband, when they
had the rule, they abolished the word of God clean, and set
up false doctrine ; killed the true prophets of God ; insomuch
that Elias saith unto God, with crying and great lamentations,
saying, " Lord, the children of Israel have forsaken thy cove
nant, broken down thine altars, and slain thy prophets with
the sword ; and I only am left, and they seek my life to take
it away." Here it appeareth that the pulpits at that time
were occupied with false teachers, with false religion, like as
it was in the time of our forefathers; insomuch that Elias
crieth out and saith plainly, that there were left no more
but he only. But what saith God ? " I have left me seven God had
thousand which have not bowed their knees unto BaaL" SSSf ^S
When Elias thought that there was left no more but he only,
then God shewed him a great many which were left, and not
infected with the poison of the false doctrine. Therefore like
as God could preserve a great number of the Israelites at the
same time, so he could preserve our forefathers from the
poison of popery, which was taught at that time ; for " the
Lord knoweth which are his." Also3, Christ himself saith:
Quos mihi dedit Pater, " No man shall take these from me John x.
which my Father hath given to me," that is to say, which
are ordained to everlasting life. Non repellet Dominus Psai. xciv.
plebem suam, et hcereditatem suam non relinquet; "The Lord
will not cast away his people, and his inheritance he will not
forsake." Therefore let us hope that though the doctrine
at this time was false and poisoned, yet for all that God hath
had his. He hath had seven thousand, that is to say, a
great number amongst them which took no harm by the false

doctrine; for he wonderfully preserved them like as he did God can pre
serve with-
in the great dearth4 : when all things were so dear, when the *aiy

rich franklings would not sell their corn in the markets, then,
at that time, the poor was wonderfully preserved of God ; for
after man's reason they could not live, yet God preserved
them, insomuch that their children were as fat and as well-
liking, as if they had been gentlemen's children. So, like as

[3 Item, 1562.]

[4 Probably "the great dearth" which happened irt 1550. Strype
Eccl. Mem. n. i. pp. 345—350. Oxf. Edit. Pilkington, Works, p. 86.
Park. Soc. Edit.]

528 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

God could preserve the poor with his children in that great
dearth, so he could preserve our forefathers from everlasting
perdition : though they lacked the food of their souls, yet he
could feed them inwardly with the Holy Ghost.

But now ye will say, Seeing then that God can save
men, and bring them to everlasting life, without the outward
hearing of the word of God, then we have no need to hear
the word of God; we need not to have preachers amongst
us : for like as he hath preserved them, so he will preserve
An answer to us too, without the hearing of God's word. This is a foolish
reason ; I will answer you this. I will make you this argu
ment : God can, and is able to preserve things from fire, so
that they shall not burn or consume ; and therefore I will go
and set my house a-fire, and it shall be preserved. Or this :
God preserved these three men from fire, so that they took
no harm : ergo, I will go and cast myself into the fire, and I
shall take no harm. Is this now a good reason ? No, no ;
for these three men had their vocation to go in the fire, they
were cast in by violence : so if God will have thee to go into
the fire by violence, for his word's sake, then go with a good
will ; and no doubt either he will preserve thee as he did
them, or else he will take thee out of this miserable life to
everlasting felicity. But to cast myself into the fire without
Matt.iv. any calling, I may not; for it is written, Non tentabis Do-
minum Deum tuum, "Thou shalt not tempt the Lord thy
Godhafh God." So likewise in our time, God hath sent light into the
ifg^oVhfs world ; he hath opened the gates of heaven unto us by his
maynotet we word ; which word be opened unto us by his officers, by his
iXhers preachers : shall we now despise the preachers ? Shall we
b16^ come" re^use t° hear God's word, to learn the way to heaven, and
(eVg^VthT re(luire him to save us without his word ? No, no ; for when we
do so, we tempt God, and shall be damned world without end.
This much I thought good to say against the suggestion
of the devil, when he putteth thee in mind, saying, " Thy
forefathers are damned;" that thou mightest learn not to
despair of their salvation, and yet not be too careful. For
they have their part: we must not make an account for their
our careful- doings, every one must make answer for himself ; for if1 they
£S?I« out of ^e damned, tnev cannot be brought again with our sorrowful-
he11- ness. Let us rather endeavour ourselves to hear God's word

[! when, 1562.]

XXVIII.] EPISTLE FOR TWENTY-THIRD SUNDAY AFTER TRINITY. 529

diligently, and learn the way of salvation ; so that when we
shall be called, we may be sure of it. mean.

Now these false preachers, of which St Paul speaketh
here, are enemies unto the cross of Christ. What shall be
their end? Even2 perdition, destruction, and everlasting Thefen^ of
damnation. "Whose god is their belly." The false preachers preachers,
preach only pleasant things, and so get great rewards ; and
are able to live wealthily in this world, and to make good
cheer. I fear me there be many of these belly-gods in the
world, which preach pleasant things to get riches, to go gay, preachers
and trick up themselves : they care for no more ; they study w
and do what they can to buckle the gospel and the world
together, to set God and the devil at one table. They be
gospellers no longer but till they get riches : when they
have that that they seek for, they care for no more ; then
the gospel is gone quite out of their hearts, and their glory
is to then- shame. It is a short glory and a long shame
that they shall have : for in the other world, Erunt ad
satietatem visionis omni carni; "All the world shall laugh Phu. in.
upon them to their shame which are worldly-minded." Is
there not more that be worldly-minded than that be godly-
minded ? I think St Paul spake these words by the clergy- A note for
men, that will take upon them the spiritual office of preach
ing, and yet meddle in worldly matters too, contrary to their
calling. The clergy of our time hath procured unto them
selves a liberty to purchase lands3. Think ye not that such
doings savoured somewhat of worldly things ? But I will
desire them to take heed : for St Paul saith here, that all
they that be worldly-minded are enemies of the cross of
Christ ; for they make their bellies to be their gods. There- The reward
fore they shall receive their punishment for their wicked preachers,
doings. What shall that be? Verily4, everlasting pain of

[2 Marry, 1562.]

[3 The preacher may have had in view the 5 and 6 Edw. VI. c. 12,
which legitimatized the children of married priests, and made them
capable of inheriting the lands of their ancestors. The same Act
also enabled ecclesiastical persons to hold such lands, &c. after the
death of their wives, as their wives when living might have been
seized of.]

[4 Marry, 1562.]

[LATIMER.]

530 SERMONS PREACHED IN LINCOLNSHIRE. [sBRM.

hellish fire world without end, without any deliverance from
the same ; this is their reward.

But what shall become of St Paul and all true preachers?
^e sa^h> " But our conversation is in heaven." What! Was
St Paul in heaven when he spake these words? No; he was
here on earth. But when we walk the pilgrimage of which
what it is to I told you the last day, God's pilgrimage, then our conversa-
vervstt°ioneinn" tion is in heaven ; that is, conformable unto God's heavenly
will. And God seeth them, and will reward them, when we
will do the works of our vocation, and wrestle with sin and
wickedness, and live after God's will and pleasure : whoso
ever doth so, that man or woman hath his conversation in
heaven. " From whence we long for the Saviour, even the
Lord Jesus Christ." St Paul looked for him to come from
heaven. What, is he not here already ? Christ is here with
us already to our comfort, by his Spirit and power, to be our
helper, and to work with his sacraments ; to defend us from
Christ is not danger and peril ; so he is with us in earth ; but he is not

here bodily

here bodily : for he ascended into heaven, and sitteth at the
right hand of God the Almighty ; from thence shall he come
to judge the quick and the dead. All good men and women
long for him : and no doubt he will come, and very shortly,
and will take account of every one of us : therefore, as all the
writers monish us, let us never forget this day which we call
the doom's-day. St Jerome saith1, that he ever thought he
heard the trumpet. Now they that have in consideration
this day, and make themselves ready, it is a joyful thing unto
The day of them; but such as are2 customable sinners, as common

doom shall

swearers> or adulterers, or idolaters, and do credit popery,
unto them this day shall be a fearful day, it shall be a heavy
coming unto them. St Paul telleth what good cheer they

[l The sentiment here ascribed to St Jerome occurs very fre
quently in the sermons of the 14th and 15th centuries, but is
not found in this form in Jerome's works. The following is in a
work which is attributed to him : Semper tuba ilia terribilis vestris
perstrepet auribus, Surgite mortui, venite ad judicium. Regula Mo-
nacharum, cap. xxx.— See Archbishop Sandys' Sermons, p. 368, Park.
Soc. ed.J

[2 they that be customable sinners, will not leave their wickedness,
such as be common swearers, 1562.]

XXVIII.] EPISTLE FOR TWENTY-THIRD SUNDAY AFTER TRINITY. 531

shall have ; namely, everlasting damnation : being the ene
mies of Christ, their glory shall turn to their eternal shame.
So you see that all the world may be divided in two parts ;
namely, into the faithful and unfaithful.

Now St Paul saith, that he looketh for this Saviour,
" which shall change our vile bodies according to the work
ing, whereby he is able also to subdue all things unto him
self." We have a frail body, mortal, subject to all infirmities
and miseries ; it is a gross body ; but for all that it shall rise our gross
again, and shall be changed. It is mortal now, it shall be chLiged?
immortal then ; it is passible now, it shall be impassible then;
it is gross now, it shall be turned into agility then ; it is cor
rupt now, it shall be incorrupt then ; it is ignominious now,
it shall be glorious then, like unto his body. Now if3 it shall
be so with our bodies, ye may be sure it shall be so with our
souls too ; for that felicity that we shall have, that God hath The joys of
laid up for us, passeth all men's thoughts. What joy they ^[j*^
shall have that be content to leave their sins, and live godly !
And these things Christ our Saviour shall bring to pass by his
infinite power.

Now to make an end. For God's sake mark these lessons
well : for this is a very good piece of scripture, wherein Paul
sheweth both ways. I think it were better for us to live so
that we may attain to this felicity, which is prepared for us
in heaven, rather than to follow our carnal desires and lusts.
For if3 we leave our wicked life, and credit the word of God,
and have a delight in it, no doubt it shall bring us in the end
to this salvation, of which St Paul speaketh here. But how
shall it go with the other, which will not hear God's word,
nor leave their wickedness? Truly4, Vermis eorum non
morietur ; "Their worm shall not die." By these words of Mark ix.
Christ is expressed the great pain and sorrow that the wicked
shall have : therefore, saith the scripture, Mors peccatorum
pessima ; " Death to5 sinners is the worst thing that can Psai. xxxiv.
happen unto them." What meaneth he by that ? He sig- The wicked
nifieth unto us, that the wicked be not enough punished punished
here; it shall be worse with them after their death. So
that it shall be a change. They that have pleasure here, come-
and live according to their desires, they shall come to afflic
ts when, 1562.] |> Marry, 1562.]
[5 the death of, 1562.]

34 — 2

532 SERMONS PREACHED IN LINCOLNSHIRE. [sKRM.

tions in the other world: again, they that have afflictions
here, shall in the other world have1 the perpetual sabbath,
where there is no manner of miseries, but a perpetual laud
ing and praising of God : to whom, with the Son and the
Holy Ghost, be all honour and glory, now and ever, world
without end ! Amen.

L1 shall come yonder to, 1562.]

XXIX.]

THE FIFTH SERMON OF MASTER LATIMER'S.

MATTHEW IX. LUKE VIII. MARK V.

While he spake unto them this, behold there came a certain ruler, and This gospel
worshipped him, saying, My daughter is even now deceased, but [h^chureh
come and lay thy hand upon her, and she shall live. And Jesus fourthenty"
arose and followed him, and so did his disciples. And behold, a
woman which was diseased with an issue of blood twelve years,
came behind him, &c.

THIS is a notable story, and much comfort we shall find
in it, if we will consider and weigh it with all the circum
stances. The Evangelist Mark saith, the ruler's name was
Jairus : he was an officer : some think that he was a reader
of scripture, as there were at that time; or perchance he was
such an officer as we call churchwardens ; which is a great
office in the great cities ; churchwardens can bring much church-
matter to pass : such a great officer he was. For though the mayddo much
Jews had a law, that they should make no sacrifices nowhere
but at Jerusalem, where the temple was, and all the ceremo
nies ; yet for all that they had in every town their churches
or synagogues, like as we have churches here in England ;
commonly every town hath a church. And this word "church,"
sometimes it signifieth the congregation, the people that is
gathered together ; sometimes it signifieth the place where
the people come together : continens pro contento ; that is The thing
to say, " The thing that containeth for that which is con-

that which is
contained.

Now our Saviour coming to Capernaum, where that
great man dwelt, which was such a town as Bristow or
Coventry is, Jairus cometh unto him in all haste, and falleth
down before him, et precabatur multum, " and maketh
great suit unto him, that he would come to his house and
heal his daughter, which was sick." JNo doubt he had heard
what manner a man our Saviour was, and wherefore he was
come into this world ; namely, to save sinners both in souls
and bodies: and he had heard also the general proclamation,
written in the eleventh chapter of Matthew, where our Saviour

534 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

M.itth. xi. saith, " Come unto me, all ye that labour and are laden, and
jairushad I will ease you." This proclamation this Jairus had heard,

heard Christ's " *

_ _ /-« • . TT J' J

ancl believed it ; and therefore he cometh to Christ. He did
not as a great many of us do, which when we be in trouble,
or sickness, or lose any thing, we run hither and thither to
witches l, or sorcerers, whom we call wise men ; when there
is no man so foolish and blind as they be : for the devil leadeth
them according unto his will and pleasure, and yet we run
jairus after them, seeking aid and comfort at their hands. But this

runneth not

to witches. g00(j man did not So ; he knew that God had forbidden to
run to witches1. But what doth he? Forsooth9, he cometh
to Christ our Saviour, with a good, strong, and unfeigned faith.
For, as I told you before, he had heard before of Christ, of
his proclamation, which moved him now in his distress to
come unto him. And no doubt he had a good substantial
centurion faith, as it appeared by his behaviour : yet he had not so
faith' than good a faith as the centurion had, which sent a message unto
him, saying, " Lord, say but one word, and my servant shall
be whole." This was a wonderful3 great faith : insomuch
that Christ saith, Dico vobis, ne in Israel quidein tantam
Matth. viii. fidem inveni; " I have not found such a faith in all Israel."
But though this Jairus had not so good a faith as the cen
turion had, yet ho hath4 such one which leadeth him to
Christ. He cometh to Christ, he believeth that Christ is able
to help him ; and according unto his belief it happeneth unto
him : for his daughter was healed, as ye shall hear afterward.
And so upon him is fulfilled the scripture, Credidi, propter
quod loquutud sum ; " I have believed, and therefore I have
spoken." For look, what man soever hath a good faith, he
will not hold his peace : he will speak ; he will call for help
at m's hands. For if this Jairus had not had a good faith,
he would not have humbled himself so much, to fall down
before such a poor man as our Saviour was. Some would
have had respect to their honours : they would have thought
it scorn to fall down before such a poor man as our Saviour
was ; or else he would have been afraid of the people that
were present, to honour him so highly, and to confess him
to be a helper. And no doubt that Jairus was in great
danger of his life ; for Christ was not beloved amongst the
t1 wyssardes, 1562.] [2 Marry, 1562.]

[3 wonders, 1562.] [4 hath had, 1562.]

XXIX.] EPISTLE FOR TWENTY-FOURTH SUNDAY AFTER TRINITY. 535

Jews : therefore it was a great matter for this Jairus to
honour Christ so openly before all the multitude. And no
doubt, if he had not had so good, strong, and earnest faith,
he would not have done as he did : but he had a good
strong faith ; therefore he was not afraid of any thing in the
world.

Now ye shall learn of this Jairus, first, by his ensample Jaimsistob

* ,,,,,. followed in

to go to Christ ; in all distresses to seek help by him : and two things.
also, ye shall mark and observe his great and fatherly love
that he hath towards his daughter ; for he maketh great suit
to Christ for her, which signifieth that he hath a great and
earnest love towards her. The same fatherly affection and
love of the parents towards their children is the good gift of
God : and God hath planted the same in their hearts ; and
this specially for two respects. First, for the children's sake :
for it is an irksome thing to bring up children ; and not only
that, but also it is a chargeable thing to keep them, and to
wait upon them, and preserve them from all peril: if God The com-

i -IT • i i-i • i -i • modify of

had not planted such love in the parents hearts, indeed it natural
were impossible to do so much for them ; but God hath
planted such love in their hearts, which love taketh away all
the irksomeness of all labour and pain. For what is a child
when it is left alone ? What can it do ? How is it able to
live? Another cause is, wherefore God hath planted such
love in the parents' hearts towards their children, that we
might learn by it what affections he beareth towards us.
For though the love of parents towards their children be
very great, yet the love of God towards us is greater : yea,
his love towards us passeth far all fatherly love which they
have towards their children. And though Christ only be the
very natural Son of God, yet with his death and passion he
hath merited that we be the chosen children of God. For we are the
God, for our sake, hath bestowed his only natural Son unto children
the death, to the end that we should be made through him
his chosen children. Now, therefore, all that believe in
Christ, and trust through his passion to be saved, all they
are the children of God, and God loveth them more than any
natural father loveth his child. For the love of God towards
us is more earnest and more vehement than is the fatherly
love towards his natural child : which thing shall comfort us
in all our distress. In what peril or danger soever we be, we

536 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

shall believe that God is our Father ; and therefore we shall
come unto him in the name of Christ, his natural Son, our
Saviour. Therefore we need not to despair in any manner
of things ; but rather, whatsoever we have in hand, let us run
to him which beareth such a fatherly affection towards us,
more a great deal than our natural fathers and mothers can
our parents (J0 As for our carnal or temporal fathers and mothers,

cannot love . .

God°dothlas sometimes they be unnatural, so that they will not help their
children in their distress ; sometimes, again, they would fain
help, but they are not able to help them : but our heavenly
Father, he is loving and kind towards us, so that he will help;
and then again he is mighty, ho is almighty ; he can and
may help : so that there lacketh neither good-will in him,
neither power. Therefore let us not despair, but rather
come unto him in all tribulation ; and no doubt we shall bo
eased by him. For certain it is, that the almighty God hath
greater affection towards us, than our natural fathers and
mothers can have. And this appeareth by that, that he hath
given his natural Son, the highest treasure that ever he had
in heaven or in earth, for us, even unto the death, in his
bitter passion. Further, in the prophets everywhere he
setteth out his great love which he hath towards us, saying,

isai. xiix. Nunquid potest mulier oblivisci, $c., " Can a woman forget
her own child which she hath borne into this world ? Yea,
and though she do forget the same, yet will not I forget
thee." It is a rare thing, when the devil so much prevaileth
in parents, that a mother should neglect or forget her own
child; yet, saith God, "Though it were so that she would
forget her child, yet will not I forget thee, when thou believ-
est in my Son Christ: for the devil cannot prevail against me,
though he prevail against women, so that sometimes they
forget their own children, or kill them ; yet shall he not pre
vail against me, for I am mightier than he is." Further, his
love which he beareth towards us is expressed in the seventh
i. chapter of Matthew, where Christ saith, "Is there any man
amongst you which, if his son ask bread, will he offer him a
stone? or if he asketh fish, will he offer him a serpent?
If ye then, being evil, can give your children good gifts, how
much more shall your Father which is in heaven give you
good things, if ye ask them of him !" As who say, Though
you be evil, yet when your children would have any thing

XXIX.] EPISTLE FOR TWENTY-FOURTH SUNDAY AFTER TRINITY. 537 „

that might hurt them, yet you being fathers and mothers do

give them good things, which shall not hurt them. Now,

saith he, seeing ye, whose nature is ill, corrupt, and poisoned

with wickedness, (for there is no saint in heaven, neither St sin remained

Peter, or Paul, but when they were here, their nature was saints.

corrupt and given to wickedness, and so they might be called

ill,) can give good gifts unto your children, how much more

will God, which is the fountain of all goodness, give you good

things when ye desire them of him ! Here ye may learn

now, that the love of God towards mankind passeth all

natural love ; and that ho is ready to give unto every one

that cometh to him for help ; yea, the very Holy Ghost he

will give us, when we will desire it.

Now to the matter. This Jairus is a good and loving
father towards his child ; ho cometh and desireth help of
Christ, that his daughter may be healed. A covetous man
would have passed on, he would not have taken so much
pain as to come to Christ and desire his help. Therefore
by this Jairus we may learn to have a good- faith towards
God, and a right natural love towards our children. But
it is a comfortable thing to consider this fatherly affection of
God towards us. If we would well consider the same, it The eon-

. sideration of

would stir up a childly love in our hearts towards him, so J^rthobe
that we would be content to be ordered by him, and ruled J'f,? ce to his
according to his pleasure. Like as a good and godly child
is content to be ruled by his father and mother, and will in
no wise do against them ; so we should be obedient unto
God, like as the child is unto his parents. But ye will say,
"I pray you tell us what is the will of God?" Answer:
The general will of God is expressed in the ten Command
ments : there we shall find what we shall do, and what we
shall leave undone. But there is a special will of God, which
is every man's calling ; for it is the will and pleasure of God
that every one shall do according unto his calling, whereunto The special
God hath appointed him : as the magistrates, their calling is
to see that all things be well, that justice be executed, that
the wicked be punished, and the good be rewarded; also1,
that the good and godly laws be maintained and executed ;
and most specially, that the word of God be taught, that the
people be not ignorant in that : and this is the will of God.
[i Item, 1562.]

538 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

When the magistrates do so, and when they endeavour them
selves that God's honour and glory be set abroad, and that
wickedness be abolished, then they do according unto their
calling. So likewise the calling of the subjects is to be
obedient unto the magistrates ; not to rebel against them ;
for if1 they do, they strive against God himself, and shall
be punished of him. Also2, the married man ought to do
his duty towards his wife ; that is the will of God ; to love
his wife, to provide for her, &c. Likewise the woman ought to
do her duty towards her husband, in obeying him in all things
that be not against God. For she may not obey her husband
in wicked things, which bo against God ; but else there is no
exception, but obey she must: for so it is written, so saith
God unto her, " In sorrow shalt thou bring forth thy chil
dren, and thy lust shall pertain unto thy husband, and he
shall have tho rulo of thee." Now when the woman doth
so, then she doth according unto her calling. Further, mas
ters ought to do their duties towards their servants and house
hold ; to instruct them in God's word ; to let them have their
meat and drink. Likewise, servants ought to obey their
masters with all humbleness; to serve them uprightly and
diligently, according as God willeth them to do. Now this
is the special will of God, namely, that every one shall do
according unto his calling, as God willeth him to do. Now
to fulfil this will of God, we should bo moved by the great
lovo and fatherly affections which God beareth towards us :
this lovo should move us to obey him, like as the good child
obeyeth liis father and mother.

Now cometh another matter: for as our Saviour was
going to the house where this young maid lay sick, there
cometh a good faithful woman creeping through tho people ;
for our Saviour was tossed and turmoilcd in the multitude :
for ye must understand that this Jairus was a great man3,
a man of great estimation ; therefore tho people, hearing that
his daughter was sick or dead, came unto him to go with
the dead corse4.

S^yiS Here ! must take occasion to speak somewhat : there be

S.scai many now-a-days very hasty to bury their friends, yea, some
times before they be well dead. I heard say once, that a
[* when, 1562.] [2 item, 1662.]

[3 great rich man, 1607.] [4 the corse, 1562.]

XXIX.] EPISTLE FOR TWENTY-FOURTH SUNDAY AFTER TRINITY. 539

young woman was sick, and fell in a swoon : her friends
which were with her by and by made her ready to be buried ;
and when they went with the corse, and were coming into
the church-yard, the corse stirred, and the vicar commanded
them that bare her to set her down; and so finally the
woman recovered. I tell this tale, to the end to give you
warning not to be too hasty with sick folks. I have read
in St Augustine5, that there was once a man which lay seven one that did

j , , . . , . , .lie seven days

days speechless ; neither seeing, nor hearing, nor yet receiv- in a trance.
ing any sustenance, except some liquor, which they poured in
his throat with a quill. Now that same man, after seven
days, spake again ; and the first word that he spake was
this, " What is the clock ?" He thought he had lain but a
little while. Now, if his friends had been so hasty with him,
he should have been buried before that time. Therefore, I
admonish you not to be too hasty with dead corses : as long
as they be warm, keep them in the bed ; for when a man is
dead indeed, he will soon be cold.

When our Saviour was going amongst this great multi
tude to Jairus* house, there cometh a woman through the
people, desirous to touch his garment. The evangelist Mark
setteth out this story more plainly than Matthew doth : he
saith, " There was a certain woman which had been diseased Mark v.
of an issue twelve years, and had suffered many things of
many physicians, and had spent all that she had, and felt no
amendment at all, but rather was worse and worse. When
she had heard of Jesus, she came in the press of the people
behind him, and touched his garment : for she said, If I only
may touch the hem of his clothes, I shall be whole." This
woman was sick of a grievous6 disease, and had been sick of
it twelve years. Passa est multa, " She had suffered much
sorrow by it ;" for no doubt, whosoever hath ado with phy
sicians, he must be a sufferer : it is an irksome thing to go to TO go to

. . . ,. . , . physic is

physic ; a man must receive many bitter medicines and potions.
Therefore Mark saith, " She suffered much." They had put
her to great pain, and she had bestowed all her substance
upon them, and was never the better, but rather the worse.

[5 The story referred to seems to be that related by St Augustine
in his treatise, De cura pro Mortuis gerenda, cap. xii. Oper. Tom. vi.
col. 383. Edit. Bened. Antverp. 1701.]

[6 shameful, 1562.]

540 SERMONS PREACHED IN LINCOLNSHIRE. [jSKRM.

Belike she had been a woman of great riches, of great1 sub
stances; else she should not have been able to wage physicians
so long. This place of scripture reproveth not physicians, as
though physic were a superfluous thing, and not necessary,
because this woman was not healed ; as if s ye would reason
of this manner : " What, shall I go to physic ? No, that I
will not ; for I read in scripture that a woman spent all her
goods upon physicians, and yet was never the better." But
this text maketh no more against physic, than this text doth
against labour, where Peter saith, Per totam noctem labora-
vimus et nihil cepimus; " Wo have laboured the whole night,
and have gotten nothing." ISTow a rash fellow will say,
"What, hath St Peter laboured all night and caught nothing?
Then I will not labour at all, for I shall get nothing with my
labour." But this is a foolish reasoning. For though the
woman spent all upon physicians, and yet was not healed ;
and though Peter laboured all night, and catched nothing ;
yet for all that we are aUowed to use physic, and commanded
to labour. For so saith scripture : Honora medicurn propter
necessitatem; "Honour the physician for need's sake." Also3,
A Deo est omnis medela; "From God is all cure, and the
highest hath created the medicine." If we knew the virtue
of every herb, we might be our own physicians: but we know
them not; therefore God hath ordained that some should
give themselves to the knowledge of such things, and then
teach others.

2 Kings xx. We read in the fourth book of Kings, the twentieth
chapter, when Ezechias the king was sick, God sendeth
Esay the prophet unto him, saying, Dispone domni tuce,
qma morieris; " Put thy house in an order, for thou shalt
But here note, by the way, that God required the
king to set his things in an order, to make his testament •
ffiSR? *° Je .sha11 follow this ensample. When we perceive that
wedSebefore God Wl11 ™U us out of this life, we shall order all thine* so
that there be no strifes after our departure; that men may
know what every body shall have. For that which was said
to Ezechias is said to every one of us : for God loveth not
strifes nor contentions; he is a God of unity and concord-
fore, to avoid all contentions, we ought to set our things
t1 and good substance, 1607.]
[2 when> 1562J [3 Item, 1562.]

XXIX.] EPISTLE FOR TWENTY-FOURTH SUNDAY AFTER TRINITY. 541

in good order. Now although God sendeth Esay thither,

to tell him that he shall die, yet it was not such a strait

sentence, that it should be done out of hand, by and by :

but rather God would move him by this message, that Esay By threaten-

brought, to make suit for longer life. Like as he sendeth mmdeth to

T AT' i_ ' • it bring us to

Jonas to JMineven with a strait commandment, whereby repentance.
God would move them to make suit and moan to him, and
so to leave their sins and wicked life. Now Ezechias hearing
such a message of the prophet, what did he ? Marry, he fell
to prayer ; rehearsing how beneficial God had been unto him,
saying : " I beseech thee now, 0 Lord, remember how I have
walked before thee in truth, and with a perfect heart ; and
have done that which is good in thy sight. And Ezechias
wept very sore." And so God sendeth the prophet unto him
again, promising him that he should live yet fifteen years
more. Now did he nothing else after that he had this pro
mise of God ? Yes, he used physic, he took a lump of figs, Ezechias
and laid it upon the sore ; like as we in sickness time lay us
plasters upon it. So ye see by the ensample of Ezechias,
that it is lawful to use physic. But now at our time physic
is a remedy prepared only for rich folks, and not for poor ;
for the poor man is not able to wage the physician. God,
indeed, hath made physic for rich and poor ; but physicians
now-a-days seek only their own profits, how to get money,
not how they might do good unto their poor neighbour.
Whereby it appeareth, that they be for the most part with
out charity ; and so, consequently, not the children of God.
And no doubt but the heavy judgment of God hangeth over
their heads : for they are commonly all wealthy, and ready
to purchase lands; but to help their poor neighbour, that
they cannot do. But God will find them out one day, I
doubt not. We must beware when we go to physic, that we may not
we trust not too much in physicians, and forget God in the much to
mean season : like as king Asa did, which had a disease in
his feet, and is much reproved because he sought not the
Lord. He trusted not in God, but rather in physicians : for
the scripture saith, " In his sickness he sought not the Lord, 2 ciuon. xvi.
but physicians." I knew once a great rich man, and a covet
ous fellow; he had purchased about an hundred pound: that
same stout man came once to London, where he fell sick, as
stout as he was ; and in his sickness, when he was exhorted

542 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

to bear it well, and submit himself unto God, he cried out
with horrible swearings, " Shall I die ? shall I die ? Phy-
The covetom gicians ! physicians! call physicians!" As well as he loved
fStowhis his g°ld> which was his god, yet he could find in his heart
™hy"ilup011 to sPend it upon physicians: but in the end he died like a
beast, without any repentance. This man now abused the
physicians : for we may use physic, but we must not trust
in physic, as Asa the king did, and that wicked man of
whom I told you. We may use God's provisions and reme
dies which he hath left for us ; yet for all that wo may not
trust in them.
t?a?Physi- Now to the purpose. " This woman had spent all her

cians could

could not do, Christ our Saviour did it, and on this wise:
there was a great multitude of people about Christ, they
pressed upon him : now the woman cometh amongst the press
of the people to him, desiring to touch only the hem of his
garment ; for she believed that Christ was such a healthful
man, that she should be sound as soon as she might touch
him ; which came to pass so as she believed. For as soon as
she had touched him, her issue was stopped, and her sickness
gone quite and clean. She was a shamefaced woman : she
e was not so bold as to sPcak to our Saviour; but she cometh

behind his back, and stealeth, as it were, her health. But
what doth our Saviour ? He would not suffer her to be hid,
but saith to his disciples, Quis me tetigit, "Who hath
touched my clothes?" His disciples made answer, saying,
" Thou seest the people thrust thee, and askest thou, Who
touched me ? And ho looked round about for to see her that
had done this thing. But the woman, fearing and trembling,
knowing what was done within her, came and fell down be
fore him, and told him aU the truth." No doubt this woman
was ashamed to confess her filthy sickness before the whole
multitude: but what then? Christ would have it so. "I
perceive," saith Christ, « that virtue is gone out of me." He
f ith not' "M^ cloke> or mJ vestment hath done a work :"
but he saith> Sci° virtutem ex me exivisse; " I know virtue
is gone out of me." Therefore we shall not be so foolish to
think that our Saviour's hem had made the woman whole;
mt rather her good faith and trust which she had in our
baviour. We must not do as the foolish blind papists do,

possible with

XXIX.] EPISTLE FOR TWENTY-FOURTH SUNDAY AFfER TRINITY. 543

which impute great holiness unto the vestment of our Saviour.
So ye see that this woman was made whole by Christ,
through him, by his divine power. And so is verified this
which scripture saith, " That which is impossible unto man, xiut which
is possible unto God." Physicians had despaired of

• . -i .-, . . -ii-i -i ^ . poss

woman ; it passed their cunning to help her : but our Saviour, God.
he declared his divine power, and healed her out of hand :
she doing nothing but touching the hem of his vestment. So
God can help, when men cannot. An ensample we have in
scripture : when the people of Israel going out of Egypt came
unto the Red Sea, they had great hills of both sides. Pha-
rao, the king of Egypt, followed with all his host at their
backs, the Red Sea was afore them; so that there was
nothing, after man's reason, but to perish. What doth God ?
Marry, he divided by his infinite power the Red Sea, and
delivered them out of all danger. So it appeared that God
is able to defend his people that believe in him extraordi
narily. Likewise in the wilderness they had no corn, nor
any thing to eat ; there was no ordinary way to live. What
doth God ? He taketh an extraordinary way ; he sendeth
manna from heaven. So we see that he is able to help us
supernaturally . But yet we must take heed and not tempt we must not
God ; we must use all such means as he hath appointed to te'
sustain this life, else we should tempt God, which is forbidden.
So likewise we read, that when David was in the wilderness,
and Saul had compassed him round about, so that he, after
man's judgment, could not escape ; what doth God ? Marry, i sam. xxiii.
he sendeth the Philistines into the land of Saul ; which when
Saul heard of, he went back and left David. So by that
means God delivered his faithful servant David out of the
hands of this cruel enemy Saul. By these ensamples we
may learn to put our trust and hope in God in all manner of
troubles, like as this woman did hers. She oelieved in our
Saviour, and therefore she was healed. All England, yea, all JJJJ woman
the world, may take this woman for a schoolmistress; to learn Distress to an
by her to trust in Christ, and to seek help at his hands. the worldt

Again, by this woman you may learn that God some
times bringeth some low, and humbleth them to that end to
promote them, and to bring them aloft. As in this woman,
she was sick twelve years, and vexed with such an irksome
sickness ; but at the length she was healed : and not only

544 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

that, but also exalted, for Christ called her his daughter;
which was the greatest promotion that could be. So like-

Sennhums-°f wise Joseph was in great misery, sold into Egypt, and after-

Sa!ted.be ward cast into prison, where he lay a great while ; he was
greatly humbled: but what was the end of it? Forsooth1,
he was a ruler over all Egypt : this was a great promotion.
So likewise David was humbled, made an outlaw, an outcast;
durst not shew himself: but in the end he was made king
over all Jewry ; being at the first but a shepherd, and after
ward an outlaw, but in the end he was made king. So this
woman, though she was low, and loth to confess her filthy
disease, yet she was well promoted, after she had confessed
it : she was made his daughter, which was a great promotion.
But mai>k> that Christ saith not to her, "My hem hath
healed thee;" but he saith, " Thy faith hath holpen thee."
Peradventure, if we had this hem, we would make a great
matter of it ; which thing were but foolery. Let us use
prayer, which hath a promise ; for God promiseth, that when
we pray unto him we shall be heard : when we pray with a
faithful heart, as this woman did, which believed that Christ
would help her ; and for this faith sake she was so highly
commended of Christ, and all the people were edified by her
ensample. But specially Jairus, that great man, whose
daughter lay sick, he had cause to strengthen his faith by
the ensample of this woman ; which woman believed the
word of God, and therefore she came unto Christ. So let us
do too ; let us stay ourselves upon God's word. Christ saith,
Venite ad me omnes ; " Come ye all to me." Let us follow

The faith this word, and let us come unto him : for this faith that hath
God's word is a true faith; but that faith which hath not
God's word is a lying faith, a false faith. As the Turks and
Jews, they have a faith, but their faith is not grounded in
God's word ; and therefore it is a lying faith, because it hath

Neither doth not the word of God. Therefore, like as the doctrine is

taith avail , . _ ..

wortunorhe nothmg> bringeth no profit2, without the word of God ; so the

Suff1 word of God kringeth no commodities except faith be there,

except it be believed; else it is to no purpose. But this

woman believed the word of God ; she believed that Christ

was come to heal the sick, of souls and bodies; therefore

according unto her belief it happened unto her. And no

t1 Marry, 1562.] [2 bringeth no profit, inserted from 1562.]

XXIX.] EPISTLE FOR TWENTY-FOURTH SUNDAY AFTER TRINITY. 545

doubt she is a saint in heaven; for we read not that she
fell afterward from Christ. So we learn by this woman
to have a good faith in Christ : we must not run hither and
thither to seek that hem. No ; we must believe in him in
all distresses ; come unto him ; seek help and comfort by
him.

Now our Saviour, after that he had healed this woman,
he goeth to this great man's house, which had called him to
make sound his daughter : when he cometh near unto the
house, there cometh one of Jairus' servants, saying, " Thy
daughter is dead, she is gone ; trouble the master no longer,
for all help is past." Lo, this had been enough to bring
Jairus out of his faith, hearing that his daughter was dead
already ; it was a great temptation unto him. But here ye we must

1,11 , , , , lose no oeca-

may learn, that when ye go by the way, and ye nave occa- sion to do

sion to do a good deed, do it. Follow the ensample ofs°

Christ ; for he was going to Jairus1 house, and in the way

he did this good deed, in healing that diseased woman ; giving

unto us an ensample, that we should intermit no occasion,

but whensoever we have opportunity to do good we should3

do it. And here we learn another thing in our Saviour,

namely, that there is no respect of persons with him : he

regardeth not the outward shew of men, whether they be

poor or rich ; but, as St Peter saith, " In all people he that

feareth God, and worketh righteousness, he is accepted unto

him." For Christ refused no man, neither rich nor poor.

But we see they that be poor are commonly ill handled in

this world ; no man regardeth them, every man despiseth

them. Again, we read everywhere, that the rich and great

men are ill spoken of in scripture. Potentes potenter tor-

menta patientur ; " Thy mighty men shall mightily suffer

pains in hell:" yet this scripture disalloweth or reproveth The rich men

j . , , . . are evil spo-

not great men and mighty rulers ; but it speaketh against J2J? J* jj the
those which abuse their power wherewith God hath endued
them, oppress other poor men, do them wrong and injuries.
For commonly it is seen, that they that be rich are lofty and
stout, and abuse their riches or their power : for no doubt
riches may be used to good purposes. But our Saviour, he Christ hath

no respect

hath no respect to persons, whether they be poor or rich : of persons.
for here we see how he helpeth first the poor woman, and
[3 shall, 1562.]

35
[LATIMER.]

546 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

now is going to help the rich man too ; to raise up his
daughter, which was dead and ready to be buried.

Nothing Further, we learn here by this Jairus to be constant and

stedfast in our faith, not to be moved with every wind : for
there was many things which might have moved this Jairus
to mistrust our Saviour, and to run from him. First, his
servant, that came and told him, " Thy daughter is gone;"
which was a great discomfort : for as long as she was yet
alive, he had a good hope; but when he heard that she was
gone, it discouraged him very sore. Secondarily, the prepa
ration which was made for her to be buried; for all the
people were come now to go with the corse, which was a
great discomfort unto him also. Thirdly, the words of our
Saviour most and above all things discomforted him, when
our Saviour saith, " She is not dead, but she sleepeth." By
these words Jairus might have conceived an ill opinion in
him, saying, " What ! He thinketh that she sleepeth ! No ;
if it were so, I could raise her up myself." Of such wise
this Jairus was tempted. Now when they came near unto
the house, there was a great number of people which laughed
our Saviour to scorn, when he said that she slept. Where
we may learn to be content, though we be despised and not
set by in this world ; seeing that our Saviour himself was of
such wise despised. I doubt not but I have been laughed to
scorn when I have preached, that the way to get riches is to
give away to the poor this that we have. They have called
me old doting fool : but what then ? We must be content to
be despised with Christ here in this world, that we may be
glorified with him in yonder world1.

The use of Here is mention made of minstrels : no doubt they have

minstrels and -,..-, inn i • i

beiis. their good use, to make tolk merry, and to drive away phan
tasies. At that time they used minstrels to their burials, as
we use here bells. Now our Saviour seeing the people that
were come to go with the corse, and the pipers and minstrels
ready, he comforted Jairus, which no doubt was in great
anguish : therefore Christ saith unto him, Noli timere ;
tantumcrede; "Fear not; but only believe : continue only
in thy faith towards me, and all things shall be well." Now
like as he saith to Jairus, so he saith to us too : in what
peril or tribulation soever we be, we should not faint, we
[* world to come, 1607.]

XXIX.] EPISTLE FOR TWENTY-FOURTH SUNDAY AFTER TRINITY. 547

should not fear, but believe; he will regard our faith, as
much as he regarded the faith of Jairus. And we shall
attain to such an end as he did. For ye must consider, The cause
that the almighty God doth sometimes put off the fulfilling Ste«?not

/» -i . • i i i i -, our petition

of his promises, and helpeth not by and by ; but wherefore by and by-
doth he so ? For2 his own glory's sake : for if we should
have by and by that thing which we desire, then perad-
venture we should attribute it unto our own selves, and not
unto God. Therefore it cometh not by and by, that we
may afterwards, when we have it, be the more thankful for
his help. Therefore let us continue in prayer, and in faith ;
and no doubt he will help when it is the very time. Ex-
specta Dominum, saith David, "Tarry for the Lord;" veniet
et non tardabit ; " He will come, and not tarry ; and when
he cometh, he will set all things in good order."

Now he saith to the people, Quid ploratis ? " What
weep ye ?" You must understand that our Saviour con- Chris
demneth not all manner of weeping, but only that which is di
without hope : of which St Paul speaketh, Tanquam qui
spem non habent ; "As they that have no hope." But
charitable weeping is allowed, yea, commanded ; for St Paul
saith, Flete cum flentibus ; " Weep with them that weep,
be sorrowful with them that be sorrowful." Yet do it
measurably, as it becometh Christians. In the time of
popery, before the gospel came amongst us, we went to
burials with weeping and wailing, as though there were no
God : but since the gospel came unto us, I have heard say,
that in some places they go with the corses grinning and
flearing, as though they went to a bear-baiting ; which thing
no doubt is naught. For like as too much weeping is
naught, so to be acrTopyos, " without affection," is naught
too : we should keep a measure in all things. We read in
holy scripture, that the holy patriarch Abraham mourned for The mean is
his wife Sarah ; so likewise did Joseph for his father Jacob :
therefore to weep charitably and measurably is not ill, but
good, and allowed in God's word. So likewise in the new
Testament, when that holy man St Stephen was stoned to
death, the text saith, that the church fecerunt planctum
magnum, "made great lamentation and weeping over him."
Here I might have occasion to speak against those women
[2 Marry, for, 1562.]

548 SERMONS PREACHED IN LINCOLNSHIRE. [sERM.

comd0tin W^ich so soon forget their husbands that be departed ; which

persons to thing I cannot very well allow, for it is a token of an
Safes.their unperfect love. It was a law among the Romans, that no
woman should marry again before twelve months were ex
pired ; which no doubt was an honest law : but to avoid
whoredom, let the Christian woman use her liberty.

Now when our Saviour was come to the house, he suf
fered no man to go in with him but Peter, James, and John,
and the father and mother of the child ; all the other he
thrust out : and took the maid by the hand, saying, Talitha
cumi ; " Maid, I say unto thee, arise :" and her spirit came
again, and she arose straightways. What shall we learn
here ? We l shall learn here, that our Saviour did overcome
death ; that he is the Lord over death ; that he hath the
victory over him. Secondarily, we learn here, that our
Saviour is very God, because he commandeth death. For I
?thanhonebu~t tel1 you> deatn is such an arrogant and stubborn fellow, that

Saviour, whereby it appeareth, that he is Lord over death.
He said, "Maid, I say unto thee, arise;" and by and by
she was made whole2: for she ate, to signify that she was
made right whole. Here our Saviour shewed himself to be
very God, and so the Lord over death ; fulfilling the saying
i cor. xv. of St Paul, Ero mors tua, O mors ; " O death, I shall be
thy death." This is now a comfortable thing, that we know
that Christ hath overcome death; and not for himself, but
for us, for our sake3: so that when we believe in Christ,
death shall not hurt us, for he hath lost his strength and
power; insomuch that it is no more a death, but rather a
sleep, to all them that be faithful and fear God ; from which
SnSbT sleeP they shall rise to everlasting life. Also the wicked
an0dhb°afdgood truly shall rise, but they shall rise to their damnation; so
Jeopietth0' that it were better for them never to rise. There be two
kinds of people which will not sleep : the first be the chil
dren, which weep and grieve when they shall go to bed,
because they know not the commodities that be in sleep;
they know not that the sleep refresheth a man's body, and
maketh him to forget all the labours which he hath had
before: this the children know not, therefore they go with
P Marry, 1562.] [2 was perfectly whole> 1562 j

L3 for our sake only, 1562.]

XXIX.] EPISTLE FOR TWENTY -FOURTH SUNDAY AFTER TRINITY. 549

an ill will to bed. The other be drunkards, which be given

to great drinking : they care not though they be all night

at it; and commonly the sleep doth them harm, for it

maketh them have4 heavy foreheads. So likewise there be

two kind of men that fear death : which death in very deed

ought not to be feared; for he is the best physician that

ever was, he delivereth at a clap from all miseries and

diseases; therefore he ought not to be feared. But as I

told you, two kind of men there be that fear him : the

children, that is to say, they that are childish to God-ward,

that are ignorant in scripture, that know not what great

treasures we shall receive at God's hands after this life;

but they are all wholly set and bent upon this world: and what sorts

these are the children that will not go to bed ; that is to th^ a?eethat

fear death.

say, that fear death ; that are loth to go out of this world.
The other be drunkards, that be customable sinners, that
will not amend their lives ; that are drunken, or drowned
in sins and wickedness ; that regard sin nothing ; they are
not weary of it : like as it is written, Peccator cum in
medium peccatorum venit, contemnit ; " The sinner when
he cometh in the midst of his sin, then he careth no more
for it; he despiseth it, he is not sorry for it." What
remedy now? Forsooth5, this: they that be in case as A remedy

°

children be, that is to say, they that be ignorant, let them sorts of peo
get knowledge ; let them endeavour themselves to understand
God's holy word, wherein is set out his will, what he would
have us to do. Now, when they have heard God's word,
and believed that same, no doubt all the fear of death will
be vanished, and gone quite away. For they shah1 find
in God's word, that death hath lost his strength; that he
cannot hurt any more. Likewise they that be drunkards,
that is to say, that be customable sinners, let them repent
here where the time of grace is ; let them amend their lives ;
be sorry for that they have done, and take heed hence
forward ; and believe in Christ, to be saved by and through
his passion. For I tell you drunkards, you customable sin
ners, as long as you live in sin and wickedness, and have
a delight in them, so long you are not in the favour of God ;
you stink before his face. For we must wrestle with sin;
we must hate sin, not agree unto it : when ye do so, then
[4 maketh them heavy, 1562.] [5 Marry, 1562.]

550 SERMONS PREACHED IN LINCOLNSHIRE. [J3ERM.

Christ hath ye ought not to be afraid of death; for the death of Christ

Si?me our Saviour hath killed our death, so that he cannot hurt
us. Notwithstanding, death hath bitter potions ; but what
then? As soon as he hath done his office, we are at liberty,
and have escaped all peril.

<fuesuony ^ w^ as^ nei>e a grea* clerkly question : Where was the

soul now after it went out of this young maid ? It was not
in heaven, nor in hell ; Nam in inferno non est redemptio ;
" There is no redemption in hell." Where was it then ?
In purgatory ? So the papists have reasoned : it was not
in hell, nor in heaven ; therefore l it was in purgatory :
which no doubt is a vain, foolish argument. Now I will

A godiy and make a clerkly answer unto my question, and such an an-

good answer. " «L J

swer that, it the bishop 01 Kome would have gone no
further, we should have been well enough ; there would not
have been such errors and fooleries in religion as there hath
been. Now my answer is this : "I cannot tell ; but where
it pleased God it should be, there it was." Is not this a
good answer to such a clerkly question ? I think it be :
other answer nobody gets at me ; because the scripture
telleth me not where she was.

Now ye have heard, that our Saviour is the Lord over
death, and so consequently very God, because he raised up
this young woman which was dead. But peradventure ye
will say, " It is no great matter that he raised up a maiden
which was dead ; for we read of Elisha the prophet, that
he raised up a young man from death." Answer : truth it
is, he raised him up, but not by his own power, not in his
own name, but by the power of God; he did it not by
^self. But Christ our Saviour, he raised up Lazarus, and
b h0wn this young maid, by his own divine power ; shewing himself
to be very God, and the Son of the Father eternal : there
fore he saith, Ego sum resurrectio et vita; "I am the
resurrection and the life." This was his doctrine. Now
to prove that doctrine to be true, he did miracles by his
own divine power, shewing himself to be very God : so did
not the prophets ; they were God's servants, God's ministers ;
but they were not gods themselves, neither did they any
thing in their own name.

Now to make an end. Let us remember what we have
[l ergo, 1562.]

XXIX.] EPISTLE FOR TWENTY-FOURTH SUNDAY AFTER TRINITY. 551

heard : let us take heed that we be not customable sinners,
but rather let us strive with sin: for I tell you, there be
but few of those that spend all their time in the pleasures
of the flesh, that speed well at the end : therefore let us
take heed. The murderer upon the cross, he sped well;
but what then ? Let us not presume to tarry in wickedness
still, to the last point of our life: let us leave wickedness,
and strive with our fleshly affections; then we shall attain
in the end to that felicity, which God hath prepared for
all them that love him: to whom, with the Son and the
Holy Ghost, be all honour and glory! Amen.

LATIMER, HUGH
Sermons

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