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

By Hugh Latimer

   New York: E.P. Dutton,
   1906.
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Prefatory Material
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Introduction

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

   [5] Park. Soc. ii. 237.

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

   [7] Third Sermon before King Edward.

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

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

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

   A notable Serm. [9] 1548.

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

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

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

   Twenty-seven Sermons preached by ... 1562.

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

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

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

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

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

   [10] 1549

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Second Sermon on the Card

   Another Sermon concerning the Same Matter

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

                         Sermon on Ephesians VI. 10-20.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

           Sermon Preached Before the Convocation of the Clergy [18]

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

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

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

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

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

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

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

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

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

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

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

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

THE SECOND SERMON, IN THE AFTERNOON

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

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

   Then, this devil being such one as can never he unlike himself; lo, of
   Envy, his well beloved Leman, [21] he begat the World, and after left
   it with Discord at nurse; which World, after that it came to man's
   state, had of many concubines many sons. He was so fecund a father, and
   had gotten so many children of Lady Pride, Dame Gluttony, Mistress
   Avarice, Lady Lechery, and of Dame Subtlety, that now hard and scant ye
   may find any corner, any kind of life, where many of his children be
   not. In court, in cowls, in cloisters, in rochets, be they never so
   white; yea, where shall ye not find them? Howbeit, they that be secular
   and laymen, are not by and by children of the world; nor they children
   of light, that are called spiritual, and of the clergy. No, no; as ye
   may find among the laity many children of light, so among the clergy,
   (how much soever we arrogate these holy titles unto us, and think them
   only attributed to us, Vos estis lux mundi, peculium Christi, &c. "Ye
   are the light of the world, the chosen people of Christ, a kingly
   priesthood, an holy nation, and such other,") ye shall find many
   children of the world; because in all places the world getteth many
   children. Among the lay people the world ceaseth not to bring to pass,
   that as they be called worldly, so they are worldly indeed; driven
   headlong by worldly desires: insomuch that they may right well seem to
   have taken as well the manners as the name of their father. In the
   clergy, the world also hath learned a way to make of men spiritual,
   worldlings; yea, and there also to form worldly children, where with
   great pretence of holiness, and crafty colour of religion, they utterly
   desire to hide and cloak the name of the world, as though they were
   ashamed of their father; which do execrate and detest the world (being
   nevertheless their father) in words and outward signs, but in heart and
   work they coll [22] and kiss him, and in all their lives declare
   themselves to be his babes; insomuch that in all worldly points they
   far pass and surmount those that they call seculars, laymen, men of the
   world. The child so diligently followeth the steps of his father, is
   never destitute of the aid of his grandfather. These be our holy holy
   men, that say they are dead to the world, when no men be more lively in
   worldly things than some of them be. But let them be in profession and
   name most farthest from the world, most alienate from it; yea so far,
   that they may seem to have no occupying, no kindred, no affinity,
   nothing to do with it: yet in their life and deeds they shew themselves
   no bastards, but right begotten children of the world; as that which
   the world long sithens had by his dear wife Dame Hypocrisy, and since
   hath brought them up and multiplied to more than a good many; increased
   them too much, albeit they swear by all he-saints and she-saints too,
   that they know not their father, nor mother, neither the world, nor
   hypocrisy; as indeed they can semble and dissemble all things; which
   thing they might learn wonderful well of their parents. I speak not of
   all religious men, but of those that the world hath fast knit at his
   girdle, even in the midst of their religion, that is, of many and more
   than many. For I fear, lest in all orders of men the better, I must say
   the greater part of them be out of order, and children of the world.
   Many of these might seem ingrate and unkind children, that will no
   better acknowledge and recognise their parents in words and outward
   pretence, but abrenounce and cast them off, as though they hated them
   as dogs and serpents. Howbeit they, in this wise, are most grateful to
   their parents, because they be most like them, so lively representing
   them in countenance and conditions, that their parents seem in them to
   be young again, forasmuch as they ever say one thing and think another.
   They shew themselves to be as sober, as temperate, as Curius the Roman
   was, and live every day as though all their life were a shroving time.
   They be like their parents, I say, inasmuch as they, in following them,
   seem and make men believe they hate them. Thus grandfather Devil,
   father World, and mother Hypocrisy, have brought them up. Thus good
   obedient sons have borne away their parents' commandments; neither
   these be solitary, how religious, how mocking, how monking, I would
   say, soever they be.

   O ye will lay this to my charge, that monachus and solitarius
   signifieth all one. I grant this to be so, yet these be so solitary
   that they be not alone, but accompanied with great flocks of
   fraternities. And I marvel if there be not a great sort of bishops and
   prelates, that are brethren germain unto these; and as a great sort, so
   even as right born, and world's children by as good title as they. But
   because I cannot speak of all, when I say prelates, I understand
   bishops, abbots, priors, archdeacons, deans, and other of such sort,
   that are now called to this convocation, as I see, to entreat here of
   nothing but of such matters as both appertain to the glory of Christ,
   and to the wealth of the people of England. Which thing I pray God they
   do as earnestly as they ought to do. But it is to be feared lest, as
   light hath many her children here, so the world hath sent some of his
   whelps hither: amongst the which I know there can be no concord nor
   unity, albeit they be in one place, in one congregation. I know there
   can be no agreement between these two, as long as they have minds so
   unlike, and so contrary affections, judgments so utterly diverse in all
   points. But if the children of this world be either more in number, or
   more prudent than the children of light, what then availeth us to have
   this convocation? Had it not been better we had not been called
   together at all? For as the children of this world be evil, so they
   breed and. bring forth things evil; and yet these be more of them in
   all places, or at the least they be more politic than the children of
   light in their generation. And here I speak of the generation whereby
   they do engender, and not of that whereby they are engendered, because
   it should be too long to entreat how the children of light are
   engendered, and how they come in at the door; and how the children of
   the world be engendered, and come in another way. Howbeit, I think all
   you that be here were not engendered after one generation, neither that
   ye all came by your promotions after one manner: God grant that ye,
   engendered worldly, do not engender worldly: and as now I much pass not
   how ye were engendered, or by what means ye were promoted to those
   dignities that ye now occupy, so it be honest, good and profitable,
   that ye in this your consultation shall do and engender.

   The end of your convocation shall spew what ye have done; the fruit
   that shall come of your consultation shall shew what generation ye be
   of. For what have ye done hitherto, I pray you, these seven years and
   more? What have ye engendered? What have ye brought forth? What fruit
   is come of your long and great assembly? What one thing that the people
   of England hath been the better of a hair; or you yourselves, either
   more accepted before God, or better discharged toward the people
   committed unto your cure? For that the people is better learned and
   taught now, than they were in time past, to whether of these ought we
   to attribute it, to your industry, or to the providence of God, and the
   foreseeing of the king's grace? Ought we to thank you, or the king's
   highness? Whether stirred other first, you the king, that he might
   preach, or he you by his letters, that ye should preach oftener? Is it
   unknown, think you, how both ye and your curates were, in [a] manner,
   by violence enforced to let books to be made, not by you, but by
   profane and lay persons; to let them, I say, be sold abroad, and read
   for the instruction of the people? I am bold with you, but I speak
   Latin and not English, to the clergy, not to the laity; I speak to you
   being present, and not behind your backs. God is my witness, I speak
   whatsoever is spoken of the good-will that I bear you; God is my
   witness, which knoweth my heart, and compelleth me to say that I say.

   Now, I pray you in God's name, what did you, so great fathers, so many,
   so long a season, so oft assembled together? What went you about? What
   would ye have brought to pass? Two things taken away -- the one, that
   ye (which I heard) burned a dead man; [23] the other, that ye (which I
   felt) went about to burn one being alive: him, because he did, I cannot
   tell how, in his testament withstand your profit; in other points, as I
   have heard, a very good man; reported to be of an honest life while he
   lived, full of good works, good both to the clergy, and also to the
   laity: this other, [24] which truly never hurt any of you, ye would
   have raked in the coals, because he would not subscribe to certain
   articles that took away the supremacy of the king: -- take away these
   two noble acts, and there is nothing else left that ye went about, that
   I know, saving that I now remember, that somewhat ye attempted against
   Erasmus, [25] albeit as yet nothing is come to light. Ye have oft sat
   in consultation, but what have ye done? Ye have had many things in
   deliberation, but what one is put forth, whereby either Christ is more
   glorified, or else Christ's people made more holy? I appeal to your own
   conscience. How chanced this? How came it thus? Because there were no
   children of light, no children of God amongst you, which, setting the
   world at nought, would study to illustrate the glory of God, and
   thereby shew themselves children of light? I think not so, certainly I
   think not so. God forbid, that all you, which were gathered together
   under the pretence of light, should be children of the world! Then why
   happened this? Why, I pray you? Perchance, either because the children
   of the world were more in number in this your congregation, as it oft
   happeneth, or at the least of more policy than the children of light in
   their generation: whereby it might very soon be brought to pass, that
   these were much more stronger in gendering the evil, than these in
   producing the good. The children of light have policy, but it is like
   the policy of the serpent, and is joined with doveish simplicity. They
   engender nothing but simply, faithfully, and plainly, even so doing all
   that they do. And therefore they may with more facility be cumbered in
   their engendering, and be the more ready to take injuries. But the
   children of this world have worldly policy, foxly craft, lion-like
   cruelty, power to do hurt, more than either aspis or basiliscus,
   engendering and doing all things fraudulently, deceitfully, guilefully:
   which as Nimrods and such sturdy and stout hunters, being full of
   simulation and dissimulation before the Lord, deceive the children of
   light, and cumber them easily. Hunters go not forth in every man's
   sight, but do their affairs closely, and with use of guile and deceit
   wax every day more craftier than other.

   The children of this world be like crafty hunters; they be misnamed
   children of light, forasmuch as they so hate light, and so study to do
   the works of darkness. If they were the children of light, they would
   not love darkness. It is no marvel that they go about to keep other in
   darkness, seeing they be in darkness, from top to toe overwhelmed with
   darkness, darker than is the darkness of hell. Wherefore it is well
   done in all orders of men, but especial in the order of prelates, to
   put a difference between children of light and children of the world,
   because great deceit ariseth in taking the one for the other. Great
   imposture cometh, when they that the common people take for the light,
   go about to take the sun and the light out of the world. But these be
   easily known, both by the diversity of minds, and also their armours.
   For whereas the children of light are thus minded, that they seek their
   adversaries' health, wealth, and profit, with loss of their own
   commodities, and ofttimes with jeopardy of their life; the children of
   the world, contrariwise, have such stomachs, that they will sooner see
   them dead that doth them good, than sustain any loss of temporal
   things. The armour of the children of light are, first, the word of
   God, which they ever set forth, and with all diligence put it abroad,
   that, as much as in them lieth, it may bring forth fruit: after this,
   patience and prayer, with the which in all adversities the Lord
   comforteth them. Other things they commit to God, unto whom they leave
   all revengement. The armour of the children of the world are, sometime
   frauds and deceits, sometime lies and money by the first they make
   their dreams, their traditions; by the second they stablish and confirm
   their dreams, be they never so absurd, never so against scripture,
   honesty, or reason. And if any man resist them, even with these weapons
   they procure to slay him. Thus they bought Christ's death, the very
   light itself, and obscured him after his death thus they buy every day
   the children of light, and obscure them, and shall so do, until the
   world be at an end. So that it may be ever true, that Christ said: "The
   children of the world be wiser, etc."

   These worldlings pull down the lively faith, and full confidence that
   men have in Christ, and set up another faith, another confidence, of
   their own making: the children of light contrary. These worldlings set
   little by such works as God hath prepared for our salvation, but they
   extol traditions and works of their own invention: the children of
   light contrary. The worldlings, if they spy profit, gains, or lucre in
   any thing, be it never such a trifle, be it never so pernicious, they
   preach it to the people, (if they preach at any time,) and these things
   they defend with tooth and nail. They can scarce disallow the abuses of
   these, albeit they be intolerable, lest in disallowing the abuse they
   lose part of their profit. The children of the light contrary, put all
   things in their degree, best highest, next next, the worst lowest. They
   extol things necessary, christian, and commanded of God. They pull down
   will-works feigned by men, and put them in their place. The abuses of
   all things they earnestly rebuke. But yet these things be so done on
   both parties, and so they both do gender, that the children of the
   world shew themselves wiser than the children of light, and that frauds
   and deceits, lies and money, seem evermore to have the upper hand. I
   hold my peace; I will not say how fat feasts, and jolly banquets, be
   jolly instruments to set forth worldly matters withal. Neither the
   children of the world be only wiser than the children of light, but are
   also some of them among themselves much wiser than the other in their
   generation. For albeit, as touching the end, the generation of them all
   is one; yet in this same generation some of them have more craftily
   engendered than the other of their fellows.

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

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

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

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

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

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

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

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

   What think ye of these mass-priests; and of the masses themselves? What
   say ye? Be all things here so without abuses, that nothing ought to be
   amended? Your forefathers saw somewhat, which made this constitution
   against the venality and sale of masses, that, under pain of
   suspending, no priest should sell his saying of tricennals [40] or
   annals. [41] What saw they, that made this constitution? What priests
   saw they? What manner of masses saw they, trow ye? But at the last,
   what became of so good a constitution? God have mercy upon us! If there
   be nothing to be amended abroad, concerning the whole, let every one of
   us make one better; if there be neither abroad nor at home any thing to
   be amended and redressed, my lords, be ye of good cheer, be merry; and
   at the least, because we have nothing else to do, let us reason the
   matter how we may be richer. Let us fall to some pleasant
   communication; after let us go home, even as good as we came hither,
   that is, right-begotten children of the world, and utterly worldlings.
   And while we live here, let us all make bone cheer. For after this life
   there is small pleasure, little mirth for us to hope for; if now there
   be nothing to be changed in our fashions. Let us say, not as St Peter
   did, "Our end approacheth nigh," this is an heavy hearing; but let us
   say as the evil servant said, "It will be long ere my master come."
   This is pleasant. Let us beat our fellows: let us eat and drink with
   drunkards. Surely, as oft as we do not take away the abuse of things,
   so oft we beat our fellows. As oft as we give not the people their true
   food, so oft we beat our fellows. As oft as we let them die in
   superstition, so oft we beat them. To be short, as oft as we blind lead
   them blind, so oft we beat, and grievously beat our fellows. When we
   welter in pleasures and idleness, then we eat and drink with drunkards.
   But God will come, God will come, he will not tarry long away. He will
   come upon such a day as we nothing look for him, and at such hour as we
   know not. He will come and cut us in pieces. He will reward us as he
   doth the hypocrites. He will set us where wailing shall be, my
   brethren; where gnashing of teeth shall be, my brethren. And let here
   be the end of our tragedy, if ye will. These be the delicate dishes
   prepared for the world's well-beloved children. These be the wafers and
   junkets provided for worldly prelates, -- wailing and gnashing of
   teeth. Can there be any mirth, where these two courses last all the
   feast? Here we laugh, there we shall weep. Our teeth make merry here,
   ever dashing in delicates; there we shall be torn with teeth, and do
   nothing but gnash and grind our own. To what end have we now excelled
   other in policy? What have we brought forth at the last? Ye see,
   brethren, what sorrow, what punishment is provided for you, if ye be
   worldlings. If ye will not thus be vexed, be ye not the children of the
   world. If ye will not be the children of the world, be not stricken
   with the love of worldly things; lean not upon them. If ye will not die
   eternally, live not worldly. Come, go to; leave the love of your
   profit; study for the glory and profit of Christ; seek in your
   consultations such things as pertain to Christ, and bring forth at the
   last somewhat that may please Christ. Feed ye tenderly, with all
   diligence, the flock of Christ. Preach truly the word of God. Love the
   light, walk in the light, and so be ye the children of light while ye
   are in this world, that ye may shine in the world that is to come
   bright as the sun, with the Father, the Son, and the Holy Ghost; to
   whom be all honour, praise, and glory. Amen.
     __________________________________________________________________

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

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

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

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

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

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

   [24] Latimer himself.

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

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

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

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

   [29] Consecrated drinking-vessels.

   [30] Consecrated gloves and sandals.

   [31] see previous note.

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

   [33] Fetures: births or productions.

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

   [35] Are breathlessly anxious, (anhelare).

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

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

   [38] Probably St Blaise.

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

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

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

                              Sermon of the Plough

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

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

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

   I told you in my first sermon, honourable audience, that I purposed to
   declare unto you two things. The one, what seed should be sown in God's
   field, in God's plough land; and the other, who should be the sowers:
   that is to say, what doctrine is to be taught in Christ's church and
   congregation, and what men should be the teachers and preachers of it.
   The first part I have told you in the three sermons past, in which I
   have assayed to set forth my plough, to prove what I could do. And now
   I shall tell you who be the ploughers -- for God's word is a seed to be
   sown in God's field, that is, the faithful congregation, and the
   preacher is the sower. And it is in the gospel: Exivit qui seminat
   seminare semen suum; "He that soweth, the husbandman, the ploughman,
   went forth to sow his seed." So that a preacher is resembled to a
   ploughman, as it is in another place: Nemo admota aratro manu, et a
   tergo respiciens, aptus est regno Dei. "No man that putteth his hand to
   the plough, and looketh back, is apt for the kingdom of God." That is
   to say, let no preacher be negligent in doing his office. Albeit this
   is one of the places that hath been racked, as I told you of racking
   scriptures. And I have been one of them myself that hath racked it, I
   cry God mercy for it; and have been one of them that hath believed and
   expounded it against religious persons that would forsake their order
   which they had professed, and would go out of their cloister: whereas
   indeed it toucheth not monkery, nor maketh any thing at all for any
   such matter; but it is directly spoken of diligent preaching of the
   word of God.

   For preaching of the gospel is one of God's plough-works, and the
   preacher is one of God's ploughmen. Ye may not be offended with my
   similitude, in that I compare preaching to the labour and work of
   ploughing, and the preacher to a ploughman: ye may not be offended with
   this my similitude; for I have been slandered of some persons for such
   things. It hath been said of me, "Oh, Latimer! nay, as for him, I will
   never believe him while I live, nor never trust him; for he likened our
   blessed lady to a saffron-bag:" where indeed I never used that
   similitude. But it was, as I have said unto you before now, according
   to that which Peter saw before in the spirit of prophecy, and said,
   that there should come after men per quos via veritatis maledictis
   afficeretur; there should come fellows "by whom the way of truth should
   be evil spoken of, and slandered." But in case I had used this
   similitude, it had not been to be reproved, but might have been without
   reproach. For I might have said thus: as the saffron-bag that hath been
   full of saffron, or hath had saffron in it, doth ever after savour and
   smell of the sweet saffron that it contained; so our blessed lady,
   which conceived and bare Christ in her womb, did ever after resemble
   the manners and virtues of that precious babe that she bare. And what
   had our blessed lady been the worse for this? or what dishonour was
   this to our blessed lady? But as preachers must be wary and
   circumspect, that they give not only just occasion to be slandered and
   ill spoken of by the hearers, so must not the auditors be offended
   without cause. For heaven is in the gospel likened to a mustard-seed:
   it is compared also to a piece of leaven; and as Christ saith, that at
   the last day he will come like a thief: and what dishonour is this to
   God? or what derogation is this to heaven? Ye may not then, I say, be
   offended with my similitude, for because I liken preaching to a
   ploughman's labour, and a prelate to a ploughman. But now you will ask
   me, whom I call a prelate? A prelate is that man, whatsoever he be,
   that hath a flock to be taught of him; whosoever hath any spiritual
   charge in the faithful congregation, and whosoever he be that hath cure
   of souls. And well may the preacher and the ploughman be likened
   together: first, for their labour of all seasons of the year; for there
   is no time of the year in which the ploughman hath not some special
   work to do as in my country in Leicestershire, the ploughman hath a
   time to set forth, and to assay his plough, and other times for other
   necessary works to be done. And then they also may be likened together
   for the diversity of works and variety of offices that they have to do.
   For as the ploughman first setteth forth his plough, and then tilleth
   his land, and breaketh it in furrows, and sometime ridgeth it up again;
   and at another time harroweth it and clotteth it, and sometime dungeth
   it and hedgeth it, diggeth it and weedeth it, purgeth and maketh it
   clean: so the prelate, the preacher, hath many diverse offices to do.
   He hath first a busy work to bring his parishioners to a right faith,
   as Paul calleth it, and not a swerving faith; but to a faith that
   embraceth Christ, and trusteth to his merits; a lively faith, a
   justifying faith; a faith that maketh a man righteous, without respect
   of works: as ye have it very well declared and set forth in the Homily.
   He hath then a busy work, I say, to bring his flock to a right faith,
   and then to confirm them in the same faith: now casting them down with
   the law, and with threatenings of God for sin; now ridging them up
   again with the gospel, and with the promises of God's favour: now
   weeding them, by telling them their faults, and making them forsake
   sin; now clotting them, by breaking their stony hearts, and by making
   them supplehearted, and making them to have hearts of flesh; that is,
   soft hearts, and apt for doctrine to enter in: now teaching to know God
   rightly, and to know their duty to God and their neighbours: now
   exhorting them, when they know their duty, that they do it, and be
   diligent in it; so that they have a continual work to do. Great is
   their business, and therefore great should be their hire. They have
   great labours, and therefore they ought to have good livings, that they
   may commodiously feed their flock; for the preaching of the word of God
   unto the people is called meat: scripture calleth it meat; not
   strawberries, that come but once a year, and tarry not long, but are
   soon gone: but it is meat, it is no dainties. The people must have meat
   that must be familiar and continual, and daily given unto them to feed
   upon. Many make a strawberry of it, ministering it but once a year; but
   such do not the office of good prelates. For Christ saith, Quis putas
   est servus prudens et fidelis? Qui dat cibum in tempore. "Who think you
   is a wise and a faithful servant? He that giveth meat in due time." So
   that he must at all times convenient preach diligently: therefore saith
   he, "Who trove ye is a faithful servant?" He speaketh it as though it
   were a rare thing to find such a one, and as though he should say,
   there be but a few of them to find in the world. And how few of them
   there be throughout this realm that give meat to their flock as they
   should do, the Visitors can best tell. Too few, too few; the more is
   the pity, and never so few as now.

   By this, then, it appeareth that a prelate, or any that hath cure of
   soul, must diligently and substantially work and labour. Therefore
   saith Paul to Timothy, Qui episcopatum desiderat, hic bonum opus
   desiderat: "He that desireth to have the office of a bishop, or a
   prelate, that man desireth a good work." Then if it be a good work, it
   is work; ye can make but a work of it. It is God's work, God's plough,
   and that plough God would have still going. Such then as loiter and
   live idly, are not good prelates, or ministers. And of such as do not
   preach and teach, nor do their duties, God saith by his prophet Jeremy,
   Maledictus qui facit opus Dei fradulenter; "Cursed be the man that doth
   the work of God fraudulently, guilefully or deceitfully:" some books
   have it negligenter, "negligently or slackly." How many such prelates,
   how many such bishops, Lord, for thy mercy, are there now in England!
   And what shall we in this case do? shall we company with them? O Lord,
   for thy mercy! shall we not company with them? O Lord, whither shall we
   flee from them? But "cursed be he that doth the work of God negligently
   or guilefully." A sore word for them that are negligent in discharging
   their office, or have done it fraudulently; for that is the thing that
   maketh the people ill.

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

   Now what shall we say of these rich citizens of London? What shall I
   say of them? Shall I call them proud men of London, malicious men of
   London, merciless men of London? No, no; I may not say so, they will be
   offended with me then. Yet must I speak. For is there not reigning in
   London as much pride, as much covetousness, as much cruelty, as much
   oppression, and as much superstition, as was in Nebo? Yes, I think, and
   much more too. Therefore I say, repent, O London; repent, repent. Thou
   bearest thy faults told thee, amend them; amend them. I think, if Nebo
   had had the preaching that thou hast, they would have converted. And,
   you rulers and officers, be wise and circumspect, look to your charge,
   and see you do your duties; and rather be glad to amend your ill living
   than to be angry when you are warned or told of your fault. What ado
   was there made in London at a certain man, because he said, (and indeed
   at that time on a just cause,) "Burgesses!" quoth he, "nay,
   Butterflies." Lord, what ado there was for that word! And yet would God
   they were no worse than butterflies! Butterflies do but their nature:
   the butterfly is not covetous, is not greedy, of other men's goods; is
   not full of envy and hatred, is not malicious, is not cruel, is not
   merciless. The butterfly glorieth not in her own deeds, nor preferreth
   the traditions of men before God's word; it committeth not idolatry,
   nor worshippeth false gods. But London cannot abide to be rebuked; such
   is the nature of man. If they be pricked, they will kick; if they be
   rubbed on the gall, they will wince; but yet they will not amend their
   faults, they will not be ill spoken of. But how shall I speak well of
   them? If you could be content to receive and follow the Word of God,
   and favour good preachers, if you could bear to be told of your faults,
   if you could amend when you hear of them, if you would be glad to
   reform that is amiss; if I might see any such inclination in you, that
   you would leave to be merciless, and begin to be charitable, I would
   then hope well of you, I would then speak well of you. But London was
   never so ill as it is now. In times past men were full of pity and
   compassion, but now there is no pity; for in London their brother shall
   die in the streets for cold, he shall lie sick at the door between
   stock and stock, I cannot tell what to call it, and perish there for
   hunger: was there ever more unmercifulness in Nebo? I think not. In
   times past, when any rich man died in London, they were wont to help
   the poor scholars of the Universities with exhibition. When any man
   died, they would bequeath great sums of money toward the relief of the
   poor. When I was a scholar in Cambridge myself, I heard very good
   report of London, and knew many that had relief of the rich men of
   London: but now I can hear no such good report, and yet I inquire of
   it, and hearken for it; but now charity is waxen cold, none helpeth the
   scholar, nor yet the poor. And in those days, what did they when they
   helped the scholars? Marry, they maintained and gave them livings that
   were very papists, and professed the pope's doctrine: and now that the
   knowledge of God's word is brought to light, and many earnestly study
   and labour to set it forth, now almost no man helpeth to maintain them.

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

   But now methinketh I hear one say unto me: Wot ye what you say? Is it a
   work? Is it a labour? How then hath it happened that we have had so
   many hundred years so many unpreaching prelates, lording loiterers, and
   idle ministers? Ye would have me here to make answer, and to shew the
   cause thereof. Nay, this land is not for me to plough; it is too stony,
   too thorny, too hard for me to plough. They have so many things that
   make for them, so many things to lay for themselves, that it is not for
   my weak team to plough them. They have to lay for themselves long
   customs, ceremonies and authority, placing in parliament, and many
   things more. And I fear me this land is not yet ripe to be ploughed:
   for, as the saying is, it lacketh weathering: this gear lacketh
   weathering; at least way it is not for me to plough. For what shall I
   look for among thorns, but pricking and scratching? What among stones,
   but stumbling? What (I had almost said) among serpents, but stinging?
   But this much I dare say, that since lording and loitering hath come
   up, preaching hath come down, contrary to the apostles' times: for they
   preached and lorded not, and now they lord and preach not. For they
   that be lords will ill go to plough: it is no meet office for them; it
   is not seeming for their estate. Thus came up lording loiterers: thus
   crept in unpreaching prelates; and so have they long continued. For how
   many unlearned prelates have we now at this day! And no marvel: for if
   the ploughmen that now be were made lords, they would clean give over
   ploughing; they would leave off their labour, and fall to lording
   outright, and let the plough stand: and then both ploughs not walking,
   nothing should be in the commonweal but hunger. For ever since the
   prelates were made lords and nobles, the plough standeth; there is no
   work done, the people starve. They hawk, they hunt, they card, they
   dice; they pastime in their prelacies with gallant gentlemen, with
   their dancing minions, and with their fresh companions, so that
   ploughing is set aside: and by their lording and loitering, preaching
   and ploughing is clean gone. And thus if the ploughmen of the country
   were as negligent in their office as prelates be, we should not long
   live, for lack of sustenance. And as it is necessary for to have this
   ploughing for the sustentation of the body, so must we have also the
   other for the satisfaction of the soul, or else we cannot live long
   ghostly. For as the body wasteth and consumeth away for lack of bodily
   meat, so doth the soul pine away for default of ghostly meat. But there
   be two kinds of inclosing, to let or hinder both these kinds of
   ploughing; the one is an inclosing to let or hinder the bodily
   ploughing, and the other to let or hinder the holiday-ploughing, the
   church-ploughing.

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

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

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

   Thus I speak, not that I would have it so; but "to your shame," if
   there be never a gentleman meet nor able to be lord president. For why
   are not the noblemen and young gentlemen of England so brought up in
   knowledge of God, and in learning, that they may be able to execute
   offices in the commonweal? The king hath a great many of wards, and I
   trove there is a Court of Wards: why is there not a school for the
   wards, as well as there is a Court for their lands? Why are they not
   set in schools where they may learn? Or why are they not sent to the
   universities, that they may be able to serve the king when they come to
   age? If the wards and young gentlemen were well brought up in learning,
   and in the knowledge of God, they would not when they come to age so
   much give themselves to other vanities. And if the nobility be well
   trained in godly learning, the people would follow the same train. For
   truly, such as the noblemen be, such will the people be. And now, the
   only cause why noblemen be not made lord presidents, is because they
   have not been brought up in learning.

   Therefore for the love of God appoint teachers and schoolmasters, you
   that have charge of youth; and give the teachers stipends worthy their
   pains, that they may bring them up in grammar, in logic, in rhetoric,
   in philosophy, in the civil law, and in that which I cannot leave
   unspoken of, the word of God. Thanks be unto God, the nobility
   otherwise is very well brought up in learning and godliness, to the
   great joy and comfort of England; so that there is now good hope in the
   youth, that we shall another day have a flourishing commonweal,
   considering their godly education. Yea, and there be already noblemen
   enough, though not so many as I would wish, able to be lord presidents,
   and wise men enough for the mint. And as unmeet a thing it is for
   bishops to be lord presidents, or priests to be minters, as it was for
   the Corinthians to plead matters of variance before heathen judges. It
   is also a slander to the noblemen, as though they lacked wisdom and
   learning to be able for such offices, or else were no men of
   conscience, or else were not meet to be trusted, and able for such
   offices. And a prelate hath a charge and cure otherwise; and therefore
   he cannot discharge his duty and be a lord president too. For a
   presidentship requireth a whole man; and a bishop cannot be two men. A
   bishop hath his office, a flock to teach, to look unto; and therefore
   he cannot meddle with another office, which alone requireth a whole
   man: he should therefore give it over to whom it is meet, and labour in
   his own business; as Paul writeth to the Thessalonians, "Let every man
   do his own business, and follow his calling." Let the priest preach,
   and the noblemen handle the temporal matters. Moses was a marvellous
   man, a good man: Moses was a wonderful fellow, and did his duty, being
   a married man we lack such as Moses was. Well, I would all men would
   look to their duty, as God hath called them, and then we should have a
   flourishing christian commonweal.

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

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

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

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

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

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

   For the brasen serpent was set up in the wilderness, to put men in
   remembrance of Christ's coming; that like as they which beheld the
   brasen serpent were healed of their bodily diseases, so they that
   looked spiritually upon Christ that was to come, in him should be saved
   spiritually from the devil. The serpent was set up in memory of Christ
   to come; but the devil found means to steal away the memory of Christ's
   coming, and brought the people to worship the serpent itself, and to
   cense him, to honour him, and to offer to him, to worship him, and to
   make an idol of him. And this was done by the market-men that I told
   you of. And the clerk of the market did it for the lucre and advantage
   of his master, that thereby his honour might increase; for by Christ's
   death he could have but small worldly advantage. And so even now so
   hath he certain blanchers belonging to the market, to let and stop the
   light of the gospel, and to hinder the king proceedings in setting
   forth the word and glory of God. And when the king's majesty, with the
   advice of his honourable council, goeth about to promote God's word,
   and to set an order in matters of religion, there shall not lack
   blanchers that will say, "As for images, whereas they have used to be
   censed, and to have candles offered unto them, none be so foolish to do
   it to the stock or stone, or to the image itself; but it is done to God
   and his honour before the image." And though they should abuse it,
   these blanchers will be ready to whisper the king in the ear, and to
   tell him, that this abuse is but a small matter; and that the same,
   with all other like abuses in the church, may be reformed easily. "It
   is but a little abuse," say they, "and it may be easily amended. But it
   should not be taken in hand at the first, for fear of trouble or
   further inconveniences. The people will not bear sudden alterations; an
   insurrection may be made after sudden mutation, which may be to the
   great harm and loss of the realm. Therefore all things shall be well,
   but not out of hand, for fear of further business." These be the
   blanchers, that hitherto have stopped the word of God, and hindered the
   true setting forth of the same. There be so many put-offs, so many
   put-byes, so many respects and considerations of worldly wisdom: and I
   doubt not but there were blanchers in the old time to whisper in the
   ear of good king Hezekiah, for the maintenance of idolatry done to the
   brasen serpent, as well as there hath been now of late, and be now,
   that can blanch the abuse of images, and other like things. But good
   king Hezekiah would not be so blinded; he was like to Apollos, "fervent
   in spirit." He would give no ear to the blanchers; he was not moved
   with the worldly respects, with these prudent considerations, with
   these policies: he feared not insurrections of the people he feared not
   lest his people would not bear the glory of God; but he, without any of
   these respects, or policies, or considerations, like a good king, for
   God's sake and for conscience sake, by and by plucked down the brasen
   serpent, and destroyed it utterly, and beat it to powder. He out of
   hand did cast out all images, he destroyed all idolatry, and clearly
   did extirpate all superstition. He would not hear these blanchers and
   worldly-wise men, but without delay followeth God's cause, and
   destroyeth all idolatry out of hand. Thus did good king Hezekiah; for
   he was like Apollos, fervent in spirit, and diligent to promote God's
   glory.

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

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

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

                 Sermons Preached Before King Edward the Sixth.
     __________________________________________________________________

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

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

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

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

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

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

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

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

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

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

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

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

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

   As the text doth rise, I will touch and go a little in every place,
   until I come unto -- "too much." I will touch all the foresaid things,
   but not -- "too much." The text is, "When thou shalt come into the
   land," &c. To have a king the Israelites did with much importunity call
   unto God, and God long before promised them a king; and they were fully
   certified thereof, that God had promised that thing. For unto Abraham
   he said, Ego crescere te faciam vehementer, ponamque te in gentes, sed
   et reges ex to prodibunt: that is, "I will multiply thee exceedingly,
   and will make nations of thee; yea, and kings shall spring out of
   thee." These words were spoken long before the children of Israel had
   any king. Notwithstanding, yet God prescribed unto them an order, how
   they should choose their king, and what manner of man he should be,
   where he saith, "When thou shalt come into the land," &c. As who should
   say, "O ye children of Israel, I know your nature right well, which is
   evil, and inclined unto all evils. I know that thou wilt choose a king
   to reign over thee, and to appear glorious in the face of the world,
   after the manner of gentiles. But because they art stiffnecked, wild,
   and art given to walk without a bridle and line, therefore now I will
   prevent thy evil and beastly manners; I will hedge strongly thy way; I
   will make a durable law, which shall compel thee to walk ordinately,
   and in a plain way: that is, thou shalt not choose thee a king after
   thy will and phantasy, but after me thy Lord and God."

   Thus God conditioned with the Jews, that their king should be such a
   one as he himself would choose them. This was not much unlike a bargain
   that I heard of late should be betwixt two friends for a horse: the
   owner promised the other should have the horse if he would; the other
   asked the price; he said twenty nobles. The other would give him but
   four pound. The owner said he should not have him then. The other
   claimed the horse, because he said he should have him if he would. Thus
   this bargain became a Westminster matter: the lawyers got twice the
   value of the horse; and when all came to all, two fools made an end of
   the matter. Howbeit the Israelites could not go to law with God for
   choosing their king; for would they, nil they, their king should be of
   his choosing, lest they should walk inordinately in a deceivable way,
   unto their utter loss and destruction: for, as they say commonly, Qui
   vadit plane, vadit sane; that is, "He that walketh plainly, walketh
   safely." As the Jews were stiff-necked, and were ever ready to walk
   inordinately, no less are we Englishmen given to untowardness, and
   inordinate walking after our own phantasies and brains. We will walk
   without the limits of God's word; we will choose a king at our own
   pleasure. But let us learn to frame our lives after the noble king
   David, which when he had many occasions given of king Saul to work evil
   for evil, yea, and having many times opportunity to perform mischief,
   and to slay king Saul; nevertheless yet fearing, would not follow his
   fleshly affections, and walk inordinately without the will of God's
   word, which he confessed always to be his direction, saying, Lucerna
   pedibus meis verbum tuum et lumen semitis meis; "Thy word, O Lord, is a
   lantern unto my feet, and a light unto my steps." Thus having in mind
   to walk ordinately, he did always avoid to do evil. For when king Saul
   was in a cave without any man, David and his men sitting by the sides
   of the cave, yea, and David's men moving him to kill Saul, David made
   answer and said unto them, Servet me Dominus, ne rem istam contra
   dominum meum Messiam, &c., that is, "The Lord keep me from doing this
   thing unto my master, that is the Lord's anointed." At another time
   also, moved by Abishai to kill Saul sleeping, David said, Ne
   interficias eum; quis enim impune manum suam inferret uncto Domino,
   &c., that is, "Destroy him not; for who can lay his hands on the Lord's
   anointed, and be guiltless?" &c. I would God we would follow king
   David, and then we should walk ordinately, and yet do but that we are
   bound of duty to do: for God saith, Quad ego praecipio, hoc tantum
   facito, "That thing which I command, that only do." There is a great
   error risen now-a-days among many of us, which are vain and new-fangled
   men, climbing beyond the limits of our capacity and wit, in wrenching
   this text of scripture hereafter following after their own phantasy and
   brain: their error is upon this text, Audi vocem populi in omnibus quae
   dicunt tibi; non enim te reprobant, sed me reprobarunt ne regnem super
   eos: that is, "Hear the voice of the people in all that they say unto
   thee; for they have not cast thee away, but me." They wrench these
   words awry after their own phantasies, and make much doubt as touching
   a king and his godly name. They that so do walk inordinately, they walk
   not directly and plainly, but delight in balks and stubble way.

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

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

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

   "In any wise, let not such a one prepare unto himself many horses,"
   etc. In speaking these words, ye shall understand that I do not intend
   to speak against the strength, policy, and provision of a king; but
   against excess, and vain trust that kings have in themselves more than
   in the living God, the author of all goodness, and giver of all
   victory. Many horses are requisite for a king; but he may not exceed in
   them, nor triumph in them, more than is needful for the necessary
   affairs and defence of the realm. What meaneth it that God hath to do
   with the king's stable, but only he would be master of his horses? The
   scripture saith, In altis habitat, "He dwelleth on high." It followeth,
   Humilia respicit, "He looketh on low things;" yea, upon the king's
   stables, and upon all the offices in his house. God is the great
   Grandmaster [43] of the king's house, and will take account of every
   one that beareth rule therein, for the executing of their offices;
   whether they have justly and truly served the king in their offices, or
   no. Yea, God looketh upon the king himself, if he work well or not.
   Every king is subject unto God, and all other men are subjects unto the
   king. In a king God requireth faith, not excess of horses. Horses for a
   king be good and necessary, if they be well used; but horses are not to
   be preferred above poor men. I was once offended with the king's
   horses, and therefore took occasion to speak in the presence of the
   king's majesty that dead is, when abbeys stood. Abbeys were ordained
   for the comfort of the poor: wherefore I said, it was not decent that
   the king's horses should be kept in them, as many were at that time;
   the living of poor men thereby minished and taken away. But afterward a
   certain nobleman said to me, What hast thou to do with the king's
   horses? I answered and said, I spake my conscience, as God's word
   directed me. He said, Horses be the maintenances and part of a king's
   honour, and also of his realm; wherefore in speaking against them, ye
   are against the king's honour. I answered, God teacheth what honour is
   decent for the king, and for all other men according unto their
   vocations. God appointeth every king a sufficient living for his state
   and degree, both by lands and other customs; and it is lawful for every
   king to enjoy the same goods and possessions. But to extort and take
   away the right of the poor, is against the honour of the king. If you
   do move the king to do after that manner, then you speak against the
   honour of the king; for I full certify you, extortioners, violent
   oppressors, ingrossers of tenements and lands, through whose
   covetousness villages decay and fall down, the king's liege people for
   lack of sustenance are famished and decayed, -- they be those which
   speak against the honour of the king. God requireth in the king and all
   magistrates a good heart, to walk directly in his ways, and in all
   subjects an obedience due unto a king. Therefore I pray God both the
   king, and also we his people, may endeavour diligently to walk in his
   ways, to his great honour and our profit.

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

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

   Let the king therefore choose unto him a godly wife, whereby he shall
   the better live chaste; and in so living, all godliness shall increase,
   and righteousness be maintained. Notwithstanding, I know hereafter some
   will come and move your grace towards wantonness, and to the
   inclination of the flesh and vain affections. But I would your grace
   should bear in memory an history of a good king called Lewis, that
   travelled towards the Holy Land (which was a great matter in those
   days), and by the way sickened. And upon this matter the physicians did
   consult with the bishops, who did conclude that it would be lawful for
   the king to commit sin, if thereby his sickness could be removed. This
   good king hearing their conclusion would not assent thereunto, but said
   he had rather be sick even unto death than he would break his
   espousals. Wo worth such counsellors! Bishops! Nay, rather buzzards.

   Nevertheless, if the king should have consented to their conclusion,
   and accomplished the same, if he had not chanced well, they would have
   excused the matter: as I have heard of two that have consulted
   together, and according to the advice of his friend, the one of them
   wrought where the succession was not good; the other imputed a piece of
   reproach to him for his such counsel given. He excused the matter,
   saying, that he gave him none other counsel, but if it had been his
   cause he would have done likewise. So I think the bishops would have
   excused the matter, if the king should have reproved them for their
   counsel. I do not read that the king did rebuke them for their counsel;
   but if he had, I know what would have been their answer: they would
   have said, We give you no worse counsel than we would have followed
   ourselves, had we been in like case. Well, sir, this king did well, and
   had the fear of God before his eyes. He would not walk in by-walks,
   where are many balks. Amongst many balkings is much stumbling; and by
   stumbling it chanceth many times to fall down to the ground. And
   therefore let us not take any by-walks, but let God's word direct us:
   let us not walk after, nor lean to our own judgments, and proceedings
   of our forefathers, nor seek not what they did, but what they should
   have done: of which thing the scripture admonisheth us, saying, Ne
   inclinemus praeceptis et traditionibus patrum, negue faciamus quod
   videtur rectum in oculis nostris; "Let us not incline ourselves unto
   the precepts and traditions of our fathers; nor let us do that seemeth
   right in our eyes." But surely we will not exchange our fathers' doings
   and traditions with scripture; but chiefly lean unto them and to their
   prescription, and do that seemeth good in our own eyes. But surely that
   is going down the ladder: scala coeli, as it was made by the pope, came
   to be a mass; but that is a false ladder to bring men to heaven. The
   true ladder to bring a man to heaven is the knowledge and following of
   the scripture.

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

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

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

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

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

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

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

   [43] The office now called Lord Chamberlain.

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

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

   TO THE READER

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

   The XXI day of June.

THE SERMON

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

   And was not here a great miracle of God, how this book was preserved?
   It had lain hid many years, and the Jews knew not of it. Therefore at
   length, when they had found it, and knew it, they lamented for their
   ignorance that had so long been without it, and rent their clothes,
   repenting their unfaithfulness. And the holy bible, God's book, that we
   have among us, it hath been preserved hitherto by wonderful miracle of
   God, though the keepers of it were never so malicious. First, ever
   since the bishop of Rome was first in authority, they have gone about
   to destroy it; but God worketh wonderfully; he hath preserved it,
   maugre their beards; and yet are we unthankful that we cannot consider
   it. I will tell you what a bishop of this realm said once to me: he
   sent for me, and marveled that I would not consent to such traditions
   as were then set out. And I answered him, that I would be ruled by
   God's book, and rather than I would dissent one jot from it, I would be
   torn with wild horses. And I chanced in our communication to name the
   Lord's Supper. "Tush," saith the bishop, "what do ye call the Lord's
   Supper? What new term is that?" There stood by him a dubber, one Doctor
   Dubber: he dubbed him by and by, and said that this term was seldom
   read in the doctors. And I made answer, that I would rather follow Paul
   in using his terms, than them, though they had all the doctors on their
   side. "Why," said the bishop, "cannot we, without scriptures, order the
   people? How did they before the scripture was first written and copied
   out?" But God knoweth, full ill, yet would they have ordered them; for
   seeing that having it, they have deceived us, in what case should we
   have been now without it? But thanks be to God, that by so wonderful a
   miracle he hath preserved the book still.

   It followeth in the text: Habebit secum, "He shall have it with him:"
   in his progress, he must have a man to carry it, that when he is
   hawking and hunting, or in any pastime, he may always commune with them
   of it. He shall read in it, not once a year, for a time, or for his
   recreation when he is weary of hawking and hunting, but cunctis deibus
   vitae suae, "all the days of his life." Where are those worldlings now?
   These bladder-puffed-up wily men? Wo worth them that ever they were
   about any king! But how shall he read this book? As the Homilies are
   read. Some call them homelies, and indeed so they may be well called,
   for they are homely handled. For though the priest read them never so
   well, yet if the parish like them not, there is such talking and
   babbling in the church that nothing can be heard; and if the parish be
   good and the priest naught, he will so hack it and chop it, that it
   were as good for them to be without it, for any word that shall be
   understood. And yet (the more pity) this is suffered of your Grace's
   bishops, in their dioceses, unpunished. But I will be a suiter to your
   grace, that ye will give your bishops charge ere they go home, upon
   their allegiance, to look better to their flock, and to see your
   Majesty's Injunctions better kept, and send your Visitors in their
   tails: and if they be found negligent or faulty in their duties, out
   with them. I require it in God's behalf, make them quondams, all the
   pack of them. But peradventure ye will say, "Where shall we have any to
   put in their rooms?" Indeed I were a presumptuous fellow, to move your
   Grace to put them out, if there were not other to put in their places.
   But your Majesty hath divers of your chaplains, well learned men, and
   of good knowledge: and yet ye have some that be bad enough, hangers-on
   of the court; I mean not those. But if your Majesty's chaplains, and my
   lord Protector's, be not able to furnish their places, there is in this
   realm (thanks be to God!) a great sight of laymen, well learned in the
   scriptures, and of virtuous and godly conversations, better learned
   than a great sight of us of the clergy. I can name a number of them
   that are able, and would be glad, I dare say, to minister the function,
   if they be called to it. I move it of conscience to your Grace, let
   them be called to it orderly; let them have institution, and give them
   the names of the clergy. I mean not the name only, but let them do the
   function of a bishop, and live of the same: not as it is in many
   places, that one should have the name, and eight other the profit. For
   what an enormity is this in a christian realm, to serve in a civility,
   having the profit of a provostship, and a deanery, and a parsonage! But
   I will tell you what is like to come of it; it will bring the clergy
   shortly into a very slavery.

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

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

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

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

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

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

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

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

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

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

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

   [45] loiter.

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

   [47] by all means

   [48] May be equivalent to, "with a vengeance."
     __________________________________________________________________

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

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

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

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

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

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

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

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

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

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

   These peevish people in this realm have nothing but "the King, the
   King," in their mouths, when it maketh for their purpose. As there was
   a doctor that preached, "the king's Majesty hath his holy water, he
   creepeth to the cross:" and then they have nothing but "the King, the
   King," in their mouths. These be they, my good people, that must have
   their mouths stopped: but if a man tell them of the King's proceedings,
   now they have their shifts and their put-offs, saying, "We may not go
   before a law, we may break no order." These be the wicked preachers;
   their mouths must be stopped: these be the gainsayers.

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

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

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

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

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

   Another time, when I gave over mine office, I should have received a
   certain duty that they call a Pentecostal: it came to the sum of fifty
   and five pound: I set my commissary to gather it, but he could not be
   suffered, for it was said a sedition should rise upon it. Thus they
   burdened me ever with sedition. So this gentleman cometh up now with
   sedition. And wot ye what? I chanced in my last sermon to speak a merry
   word of the new shilling, to refresh my auditory, how I was like to put
   away my new shilling for an old groat. I was herein noted to speak
   seditiously. Yet I comfort myself in one thing, that I am not alone,
   and that I have a fellow; for it is consolatio miserorum: it is comfort
   of the wretched to have company.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

   [49] Respecting the Statute of the Six Articles.

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

   [51] doddy-polls, thickheads, dolts.

   [52] husks, refuse of the earth.

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

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

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

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

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

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

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

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

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

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

   There was a merry monk in Cambridge in the college that I was in, and
   it chanced a great company of us to be together intending to make good
   cheer, and to be merry; as scholars will be merry when they are
   disposed. One of the company brought out this sentence: Nil melius quam
   laetari, et facere bene; "There is nothing better than to be merry, and
   to do well." "A vengeance of that bene," quoth the monk; "I would that
   bene had been banished beyond the sea: and that bene were out, it were
   well; for I could be merry, and I could do, but I love not to do well:
   that bene mars all together. I would bene were out," quoth the merry
   monk; "for it importeth many things, to live well, to discharge the
   cure." Indeed it were better for them if it were out, and it were as
   good to be out as to be ordered as it is. It will be a heavy bene to
   some of them, when they shall come to their account. But peradventure
   you will say, "What, and they preach not all, yet praesunt: are they
   not worthy double honour? Is it not an honourable order they be in?"
   Nay, an horrible misorder; it is an horror rather than an honour, and
   horrible rather than honourable, if the preacher be naught, and do not
   his duty. And thus go these prelates about to wrestle for honour, that
   the devil may take his pleasure in slandering the realm, and that it
   may be reported abroad that we breed heresies among ourselves. It is to
   be thought that some of them would have it so, to bring in popery
   again. This I fear me is their intent, and it shall be blown abroad to
   our holy Father of Rome's ears, and he shall send forth his
   thunderbolts upon these bruits: and all this doth come to pass through
   their unpreaching prelacy.

   Are they not worthy double honour? Nay, rather double dishonour, not to
   be regarded, not to be esteemed among the people, and to have no living
   at their hands. For as good preachers be worthy double honour, so
   unpreaching prelates be worthy double dishonour. They must be at their
   doublets. But now these two dishonours, what be they? Our Saviour
   Christ doth shew: Si sal infatuatus fuerit, ad nihil ultra valet nisi
   ut projiciatur foras; "If the salt be unsavoury, it is good for
   nothing, but to be cast out, and trodden of men." By this salt is
   understood preachers, and such as have cure of souls? What be they
   worthy then? Wherefore serve they? For nothing else but to be cast out.
   Make them quondams. Out with them; cast them out of their office: what
   should they do with cures, that will not look them it? Another
   dishonour is this, Ut conculcentur ab hominibus, "To be trodden under
   men's feet;" not to be regarded, not to be esteemed. They be at their
   doublets still. St Paul in his epistle qualifieth a bishop, and saith
   that he must be aptus ad docendum, ad refellendum, apte, "to teach, and
   to confute all manner of false doctrine." But what shall a man do with
   aptness, if he do not use it? It were as good for us to be without it.

   A bishop came to me the last day, and was angry with me for a certain
   sermon that I made in this place. His chaplain had complained against
   me, because I had spoken against unpreaching prelates. "Nay," quoth the
   bishop, "he made so indifferent a sermon the first day, that I thought
   he would mar all the second day: he will have every man a quondam, as
   he is." As for my quondamship, I thank God that he gave me the grace to
   come by it by so honest a means as I did; I thank him for mine own
   quondamship: and as for them, I would not have them made quondams, if
   they discharge their office; I would have them do their duty, I would
   have no more quondams, as God help me. I owe them no more malice than
   this, and that is none at all.

   This bishop answered his chaplain: "Well," says he, "well, I did wisely
   today; for as I was going to his sermon, I remembered me that I had
   neither said mass nor matins, and homeward I gat as fast as I could;
   and I thank God I have said both, and let his unfruitful sermon alone."
   "Unfruitful," saith one; another saith, "seditious." Well, unfruitful
   is the best: and whether it be unfruitful or no, I cannot tell; it
   lieth not in me to make it fruitful: and God work not in your hearts,
   my preaching can do you but little good. I am God's instrument but for
   a time; it is he that must give the increase: and yet preaching is
   necessary; for take away preaching, and take away salvation. I told you
   of Scala coeli, and I made it a preaching matter, not a massing matter.
   Christ is the preacher of all preachers, the pattern and the exemplar
   that all preachers ought to follow. For it was he by whom the Father of
   heaven said, Hic est Filius meus dilectus, ipsum audite, "This is my
   well-beloved Son, hear him." Even he, when he was here on the earth, as
   wisely, as learnedly, as circumspectly as he preached, yet his seed
   fell in three parts; so that the fourth part only was fruitful. And if
   he had no better luck that wag preacher of all preachers, what shall we
   look for? Yet was there no lack in him, but in the ground: and so now
   there is no fault in preaching; the lack is in the people, that have
   stony hearts and thorny hearts. I beseech God to amend them! And as for
   these folk that speak against me; I never look to have their good word
   as long as I live; yet will I speak of their wickedness, as long as I
   shall be permitted to speak. As long as I live, I will be an enemy to
   it. No preachers can pass it over with silence: it is the original root
   of all mischief. As for me; I owe them no other ill will, but I pray
   God amend them, when it pleaseth him!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

   This Faith is a great state, a lady, a duchess, a great woman; and she
   hath ever a great company and train about her, as a noble estate ought
   to have. First, she hath a gentleman-usher that goeth before her, and
   where he is not there is not lady Faith. This gentleman-usher is called
   Agnitio peccatorum, knowledge of sin; when we enter into our heart, and
   acknowledge our faults, and stand not about to defend them. He is none
   of these winkers; he kicks not when he hears his fault. Now, as the
   gentleman-usher goeth before her, so she hath a train that cometh
   behind her; and yet, though they come behind, they be all of Faith's
   company, they are all with her: as Christ, when he counterfeited a
   state going to Jerusalem, some went before him, and some after, yet all
   were of his company. So all these wait upon Faith, she hath a great
   train after her, besides her gentleman-usher, her whole household; and
   those be the works of our vocation, when every man considereth what
   vocation he is in, what calling he is in, and doth the works of the
   same; as, to be good to his neighbour, to obey God, &c. This is the
   train that followeth lady Faith: as for an example; a faithful judge
   hath first an heavy reckoning of his fault, repenting himself of his
   wickedness, and then forsaketh his iniquity, his impiety, feareth no
   man, walks upright; and he that doth not thus hath not lady Faith, but
   rather a boldness of sin and abusing of Christ's passion. Lady Faith is
   never without her gentleman-usher, nor without her train: she is no
   anchoress, she dwells not alone, she is never a private woman, she is
   never alone. And yet many there be that boast themselves that they have
   faith, and that when Christ shall come they shall do well enough. Nay,
   nay, those that be faithful shall be so few, that Christ shall scarce
   see them. "Many there be that runneth," saith St Paul, "but there is
   but one that receiveth the reward." It shall be with the multitude,
   when Christ shall come, as it was in the time of Noe, and as it was in
   the time of Lot. In the time of Noe, "they were eating and drinking,
   building and planting, and suddenly the water came upon them, and
   drowned them." In the time of Lot also, "they were eating and drinking,
   &c., and suddenly the fire came upon them, and devoured them." And now
   we are eating and drinking: there was never, such building then as is
   now, planting, nor marrying. And thus it shall be, even when Christ
   shall come at judgment.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

   [56] assimilated.
     __________________________________________________________________

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

   It followeth in the text, Sedens docebat de navi: "He taught sitting."
   Preachers, belike, were sitters in those days, as it is written in
   another place, Sedent in cathedra Mosis, "They sit in the chair of
   Moses." I would our preachers would preach sitting or standing, one way
   or other. It was a godly pulpit that our Saviour Christ had gotten him
   here; an old rotten boat, and yet he preached his Father's will, his
   Father's message out of this pulpit. He cared not for the pulpit, so he
   might do the people good. Indeed it is to be commended for the preacher
   to stand or sit, as the place is; but I would not have it so
   superstitiously esteemed, but that a good preacher may declare the word
   of God sitting on a horse, or preaching in a tree. And yet if this
   should be done, the unpreaching prelates would laugh it to scorn. And
   though it be good to have the pulpit set up in churches, that the
   people may resort thither, yet I would not have it so superstitiously
   used, but that in a profane place the word of God might be preached
   sometimes; and I would not have the people offended withal, no more
   than they be with our Saviour Christ's preaching out of a boat. And yet
   to have pulpits in churches, it is very well done to have them, but
   they would be occupied; for it is a vain thing to have them as they
   stand in many churches.

   I heard of a bishop of England that went on visitation, and as it was
   the custom, when the bishop should come, and be rung into the town, the
   great bell's clapper was fallen down, the tyall was broken, so that the
   bishop could not be rung into the town. There was a great matter made
   of this, and the chief of the parish were much blamed for it in the
   visitation. The bishop was somewhat quick with them, and signified that
   he was much offended. They made their answers, and excused themselves
   as well as they could: "It was a chance," said they, "that the clapper
   brake, and we could not get it mended by and by; we must tarry till we
   can have it done: it shall be amended as shortly as may be." Among the
   other, there was one wiser than the rest, and he comes the to the
   bishop: "Why, my lord," saith he, "doth your lordship make so great a
   matter of the bell that lacketh his clapper? Here is a bell," said he,
   and pointed to the pulpit, "that hath lacked a clapper this twenty
   years. We have a parson that fetcheth out of this benefice fifty pound
   every year, but we never see him." I warrant you, the bishop was an
   unpreaching prelate. He could find fault with the bell that wanted a
   clapper to ring him into the town, but he could not find any fault with
   the parson that preached not at his benefice. Ever this office of
   preaching hath been least regarded, it hath scant had the name of God's
   service. They must sing "Salve festa dies" about the church, that no
   man was the better for it, but to shew their gay coats and garments.

   I came once myself to a place, riding on a journey homeward from
   London, and I sent word over night into the town that I would preach
   there in the morning, because it was holiday; and methought it was an
   holiday's work. The church stood in my way, and I took my horse and my
   company, and went thither. I thought I should have found a great
   company in the church, and when I came there the church door was fast
   locked. I tarried there half an hour and more: at last the key was
   found, and one of the parish comes to me and says, "Sir, this is a busy
   day with us, we cannot hear you; it is Robin Hood's day. The parish are
   gone abroad to gather for Robin Hood: I pray you let them not." I was
   fain there to give place to Robin Hood: I thought my rochet should have
   been regarded, though I were not; but it would not serve, it was fain
   to give place to Robin Hood's men. It is no laughing matter, my
   friends, it is a weeping matter, a heavy matter; a heavy matter, under
   the pretence of gathering for Robin Hood, a traitor and a thief, to put
   out a preacher, to have his office less esteemed; to prefer Robin Hood
   before the ministration of God's word and all this hath come of
   unpreaching prelates. This realm hath been ill provided for, that it
   hath had such corrupt judgments in it, to prefer Robin Hood to God's
   word. If the bishops had been preachers, there should never have been
   any such thing: but we have good hope of better. We have had a good
   beginning: I beseech God to continue it! But I tell you, it is far wide
   that the people have such judgments; the bishops they could laugh at
   it. What was that to them? They would have them to continue in their
   ignorance still, and themselves in unpreaching prelacy.

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

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

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

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

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

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

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

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

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

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

   [57] The Bank-side in Southwark.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

   But to draw toward an end. What became of this threefold prayer? At the
   length, it pleased God to hear his Son's prayer; and send him an angel
   to corroborate, to strengthen, to comfort him. Christ needed no angel's
   help, if he had listed to ease himself with his deity. He was the Son
   of God: what then? Forsomuch as he was man, he received comfort at the
   angel's hand; as it accords to our infirmity. His obedience, his
   continuance, and suffering, so pleased the Father of heaven, that for
   his Son's sake, be he never so great a sinner, leaving his sin, and
   repenting for the same, he will owe him such favour as though he had
   never committed any sin. The Father of heaven will not suffer him to be
   tempted with this great horror of death and hell to the uttermost, and
   above that he is able to bear. Look for it, my friends, by him and
   through him, we shall be able to overcome it. Let us do as our Saviour
   Christ did, and we shall have help from above, we shall have angels'
   help: if we trust in him, 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 to Caiaphas and Annas, and there they whipped him, and beat
   him: they set a crown of sharp thorns upon his head, 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 descended into hell, neither body
   nor soul." In scorn they will ask, "Was he there? What did he there?"
   What if we cannot tell what he did there? The creed goeth no 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, spirits
   of vainglory, 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 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, et
   praedicate evangelium omni creaturae, "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 this article of
   his descending into hell cannot be gathered so directly, so
   necessarily, so formally, they utterly deny it.

   This article hath scriptures two or three; enough for quiet minds: as
   for curious brains, nothing can content them. 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 clerks 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 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 ugsomeness 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 gnashing of teeth, by the worm that gnaweth on the
   conscience." Whatsoever the pain is, it is a great pain that he
   suffered for us.

   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
   aeternam; "He that believeth in me, hath life everlasting." Here he
   sets forth faith as the cause of our justificafion; 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
   justificationem, &c. It attributeth here our justification to his
   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 incarnation 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 remembrance: Propter te morti tradimur tota die, "For thee we are in
   dying continually." The life of a christian man 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 perfection 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 suffered 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 incarnate,
   he had not died: he was beneficial to us with all things he did.
   Christian people should have his 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 come together to the holy
   communion. What! to remedy them that were dead? No, no, a straw; it was
   instituted for no such purpose. But then they would call to remembrance
   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, all these
   kinds of iniquity. What an abomination is it, the foulest that ever
   was, to attribute to man's work our 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 babble much of faith; I will go
   lie with my whore all night, and have as good a faith as the best of
   them all." I think he never knew other but the whoremonger's faith. It
   is no 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 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 whoremonger's
   faith. Look where remission of sin is, there is acknowledging of sin
   also. Faith is a noble duchess, she hath ever her gentleman-usher going
   before her, -- the confessing of sins: she hath a train after her, --
   the fruits of good works, the walking in the commandments of God. He
   that believeth will not be idle, he will walk; he will do his business.
   Have ever the gentleman-usher with you. So if ye will try faith,
   remember this rule, -- consider whether the train be waiting upon her.
   If you have another faith than this, a whoremonger's faith, you are
   like to go to the scalding-house, and there you shall have two dishes,
   weeping and gnashing of teeth. Much good do it you! you see your fare.
   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.
     __________________________________________________________________

   [59] protectors.

   [60] Catherine Par, who married the lord admiral Saymour.

   [61] 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.
     __________________________________________________________________

LAST SERMON PREACHED BEFORE KING EDWARD THE SIXTH

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

   Videte et cavete ab avaritia. -- Luke xii. 15.

   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 but Cavete ab
   avaritia, "Beware of covetousness." And yet 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 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 Ninive shall be destroyed." There is no
   great odds nor difference, at the leastwise 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 destroyed 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 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 praedicationem
   Jonae crediderunt Deo; "At the preaching 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 convert. This was the fruit, the
   effect, and the good that his sermon did, that all the whole city at
   his preaching converted, 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 quadraginta 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 was a nipping sermon, a pinching sermon, a biting sermon; 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 Ninivites 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 convert and amend at this preaching. A strange matter, so noble
   a city to give place to one man's sermon! Now England cannot abide this
   gear; they cannot be content to 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 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. Nowadays 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 commonweal." It rejoiceth me sometimes,
   when my friend cometh and telleth me that they find fault with my
   discretion; for 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 Ninive, 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 that he preacheth
   in; as I myself will say here that I would not say in the country for
   no good. But what then? Sin must be rebuked; sin must be plainly spoken
   against. And when should Jonas have preached against Ninive, if he
   should have forborne for the respects of the times, or the place, or
   the state of things there? For what was Ninive? A noble, a rich, and a
   wealthy city. What is London to Ninive? Like a village, as Islington,
   or such another, in comparison of London. Such a city was Ninive, 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 their 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 gave place to his preaching. They heard the
   threatenings of God, and feared his stroke and vengeance, and believed
   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 praedicationam Jonae in cinere et sacco egerunt poenitentiam,
   "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 speak of all.
   But what meaneth this, "the sons of God saw 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 Deus semen pro Abel quem
   occidit Cain: "God," said she, "hath given me another 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 good. But now she had repented that deed, and had
   taken 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 that came of good men, as of
   Seth and Enos, and the same 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 long to live, so that I think I shall never come here into
   this 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
   adultery, and of 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 sort. 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 than is at this day,
   and maintained. It is made but a laughing matter, and a trifle; but 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 destroyed. But think
   you that lechery was alone? No, no, coveteousness was joined with it.
   Covetousness followeth lechery, and commonly they go together. For why?
   They that be given to voluptuousness, and to the vice of lechery, 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 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 resolved
   utterly to destroy the world; and so called to Noe, and told him of it.
   "And I will not dispute the matter with them," saith God, "from day to
   day, and never the near; but if they will not amend within an hundred
   and twenty years, I shall bring in an universal flood over their ears,
   and destroy 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 dodipoles, laughed
   their godly father to scorn.

   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
   opened it unto me. But I can tell you, that this lenity, this long
   forbearing and holding of his hand, provoketh us to repent and amend.
   And I can tell, that whosoever contemneth 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. Therefore repent and amend while ye be
   here; for when ye are gone hence, ye are past that. But how long that
   shall be, whether tomorrow or the next day, or twenty years, or how
   long, I cannot tell. But in the meantime ye have many Jonases to tell
   you of your faults, and to declare unto you God's threatenings, 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 covetousness?
   Quia radix est omnium malorum avaritia et cupiditas, "For covetousness
   is the root of all evil and of all 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 appointed unto it, I took it upon me, howbeit
   I repented afterward that I had so done. I was displeased with myself:
   I was testy, as Jonas was when he should go preach to the Ninivites.
   Well, I looked on the gospel that is read this day: but 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 these giants of England, these great
   men and men of power, these men that are oppressors of the poor; fear
   them not, but strike at the root of all evil, which is mischievous
   covetousness. 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 by. 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
   summer; [62] and both parties had 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 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 remember
   mine ownself a certain giant, a great man, who sat in commission about
   such matters; and when the townsmen 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 Parliament; 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 second 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 gentlemen that
   were landlords would needs have away much lands from their tenants; and
   would needs have an Act of Parliament, that it might be lawful for them
   to inclose and make several from their tenants, and from the commons,
   such portions 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 tenant.
   Well; it was well that they were bound to leave sufficient for them.
   But who should be the judge to limit 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 was 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 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 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 make their veneries or
   bacon of: their bacon is their venison, 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
   sufficient unto them, and search no more what is the cause of
   rebellion. But see and "beware of covetousness"; for covetousness 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 nowadays is the cause of all
   sedition and rebellion: for since this new preaching hath come in,
   there hath been much sedition; and therefore it must needs be that the
   preaching is the cause of rebellion here in England. Forsooth, our
   preaching is the cause of rebellion, much like as Christ was the 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 preaching is
   the cause of sedition here in England, much like as Elias was the cause
   of trouble in Israel; for he was a preacher there, and told the 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 seditions 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 causeth 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 Bocardo or
   Little-ease? 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 disobeyed
   his sword, which was the word of God. And therefore 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 rebellion; ergo, preaching against
   covetousness was the cause of the rebellion. A goodly argument! Here
   now I remember an argument of Master More's, which he bringeth in a
   book that he made against Bilney: and here by the way I will tell you a
   merry toy. Master More was once 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 Sandwich 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 building, there was no manner of speaking of
   any flats or sands that stopped the haven; and therefore I think that
   Tenterton steeple is the cause of the destroying and decay of Sandwich
   haven." And even so, to my purpose, is preaching of God's 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 of this place.
   Achab was a king, but Jesabel, Jesabel she 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 gorgeously, and some of them far above their degrees,
   whether their husbands will or no. But they break their injunction, and
   do therein contrary to God's ordinance. God saith, Subdita eris sub
   potestate viri; "Thou shalt be subject under 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
   that she had given 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 it, and that is, In dolore paries, "Thou shalt bring forth
   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 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 tristitiam habet, &c., "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 speaking of the scripture; and to
   have her power on her head is to have a sign and token of power, which
   is by covering of her head, declaring that she hath a superior above
   her, by whom she ought to be ruled and ordered: for she is not
   immediately under God, but mediately. For by their injunction, the
   husband is their head under God, and they subjects unto their husbands.
   But this "power" that some of 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 would have her cap, I would she would say, "Give me my
   power." I would they would learn to speak as the Holy Ghost speaketh,
   and call it by such a name as St Paul doth. I would they would (as they
   have much pricking), [63] when they put on their cap, I would they
   would have this meditation: "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 nowadays. 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. 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 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 be now
   many Adams that will not displease their wives, but will in this behalf
   let them have all their own minds, and do as them listeth. And some
   others again there be nowadays 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 these tussocks that are laid
   out nowadays there is no mention made in scripture; because they were
   not used in scripture-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 because they will be quarter-master with their husbands.
   Quarter-masters? Nay, half-masters; yea, some of them will 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 Vae qui consurgitis mane ad comessandum, ad
   ebrietatem sectandam et potando usque ad vesperam, ut vino aestuetis.
   "Wo unto you that arise early in the morning, and go to drinking until
   night, that ye may swim in wine." This is the scripture against
   banqueting and drunkenness. But now they banquet all night, and lie
   a-bed in the daytime till 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 banqueting all
   day. So the devil hath his purpose both ways. Ye noblemen, ye great
   men, I wot not what rule ye keep. 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 overnight; 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
   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; and despatch poor suitors, as indeed some noblemen
   do; and would Christ that all noblemen 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 doth somewhat regard and consider his
   office and duty. I 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.

   But now to come to my matter again: Videte et cavete ab avaritia; "See
   and beware of covetousness" and I shall desire you to 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
   speaketh 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 cavet 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 despatched 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 nowadays 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; somewhat worse than a rank papist. Howbeit, a
   rank papist nowadays shall sooner have promotion than a true gospeller
   shall have: the more is the pity. But this was a thorny gospeller: he
   heard Christ's preaching and followed him for 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 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 appeareth in the
   twelfth chapter of St Luke's gospel: and there he first of all taught
   his disciples a good lesson, saying, Cavete vobis a fermento
   Pharisaeorum: "Beware in any wise," saith he, "of the leaven of the
   Pharisees." What is this leaven of the Pharisees? Leaven is sometimes
   taken for corrupt living, which infecteth others by the evil example
   thereof; and against 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 suffer 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 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 Christ, 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.

   The second seed was, Nihil occultum, quod non revelabitur; "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 opened"; at leastwise in the
   great day of reckoning, in the 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 satietatem 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
   confunditur fur qui deprehenditur, "Even as a thief that is taken with
   the manner when he stealeth, so shall sinners be openly confounded, 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
   Abel, he thought he had conveyed the matter so privily and 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 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 saw a fair woman wash her naked. Then he
   was straightway ravished, he was clean gone by, and would needs have
   her. He sent for her; yea, he 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 cloked the matter, that it should never have been known. He
   sent for her husband Uriah, and shewed him a fair countenance, 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 his face; and who is now
   that knoweth it not?

   Elizeus' servant, Giezi, a bribing brother, he came colourably 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 are bribers, when ye go so secretly about such
   things: have this in your minds, when ye devise your secret fetches and
   conveyances, how Elizeus' servant was served, and was openly known. For
   God's proverb will be true, "There is nothing hidden that will not be
   revealed." He that took the silver basin 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 uprightly, 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 bring in mine account, I must give three
   hundred marks to have my bills warranted. If I have done truly and
   uprightly, what should need me to give a penny to have my bills
   warranted? 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 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 damnation. And
   here now I speak to you, my masters, minters, augmentationers,
   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, powdermen, 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 operariorum ascendit ad aures meas; "The cry
   of the workmen is come up to mine ears." O, for God's love, let the
   workmen be paid, if there be money enough; or else there 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 restitution: whether of both
   it be, so that restitution be made, it is all good enough. At my first
   preaching of restitution, one good man 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 myself, and paid it to the king's council So I was asked,
   what he was that made this restitution? But should I have named him?
   Nay, they should as soon have this wesant [64] 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; for God's sake make restitution: ye will cough
   in hell else, that all the devils there will laugh at your coughing.
   There 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 Sherington, 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 desperation! God brought this out
   to his amendment. It is a token that he is a chosen man of God; and one
   of his elected. If he be of God, he shall be brought to it; therefore
   for God's 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 another, 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, 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 hellfire," &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
   sparrows, how they are fed by God's mere providence and goodness; and
   also of the hairs of our heads, how that not so much as one hair
   falleth from our heads without him. "Fear him," saith he, "that when he
   hath killed the body, may also cast into hell-fire." Matter for all
   kinds of people here, but 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. Peradventure 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 Ahaz
   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. 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. Remember 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, ye
   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 duodecim sunt horae 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, 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 contented for lust of a wife to
   the destruction and spoiling of all the whole city. Read the chronicles
   of England and France, and ye shall see what changes of religion hath
   come by marriages, 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
   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 Norfolk, 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 serving him thou shalt serve God; and till thy time
   come, thou shalt not die. It was marvel that Jonas escaped in such a
   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 illum coram Patre meo;
   "He that confesseth me before men, I shall also confess him before my
   Father." We must confess him with mouth. It was of a bishop not long
   ago asked 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 Forest, 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, impugning of
   the truth. One came to me once, that despaired 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 of the apostle, Christus est
   propitiatio pro peccatis nostris: and again; Ideo me misit Pater in
   mundum, ut qui credit in me non pereat, sed habeat vitam aeternam; My
   Father hath for this purpose sent me into the world, that he which
   believeth in me may not perish, but may have the life everlasting.'
   Also, Quacunque hora ingemuerit peccator salvus erit; In what hour
   soever the sinner shall mourn for sin, he shall be saved.'" 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. Where some say that the sin against the Holy Ghost is
   original sin; I alleged against that the saying of St Paul, Sicut per
   unius delictum, &c., and si quis egerat poenitentiam; "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
   make another day, and did so. "Let me go to my book," quoth I, "and go
   you to your prayers, 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 understood 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 afterward fell to mocking and
   scorning of it; and this sin it was that he thought to be
   unforgiveable. I said unto him, that it was a vehement manner of
   speaking in scripture; "Yet," 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, privilegium 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
   moriemur, 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 forgiveable; in Christ it may be
   remitted. If there be no more 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 forgive 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 hath fallen from the truth, and
   hath afterward repented and 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 forgiveable in the blood of Christ, if one
   truly repent; and lo! it is universal. As there is also another
   scripture, Vae terrae 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 voluptuously and licentiously; and not to be in fear how they
   govern, as they would be if the king were of full age; and then
   commonly they govern not well. But yet Josias and one or two more,
   though they were children, yet had their realms well governed, and
   reigned prosperously; and yet the saying, Vae terrae 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 once knoweth
   it. And indeed this took best place with the man that 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 ye are brought afore them for my
   name's sake; for the Holy Ghost shall put in your minds, even at that
   present hour, what ye 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
   facers than they be. But they shall not be able to resist the truth to
   destroy it.

   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 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
   preached the last Sunday spake very well in it, and substantially, and
   like one that knew the state and condition of the universities 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 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 thousand 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 believeth this? If men believed this promise,
   they would give more than they do; and at leastwise they would not
   stick to give a little: but nowadays 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,
   that God will be true of his promises, and will fulfill his promises.
   For God sent the rainbow; and four thousand years it is, and more,
   since this promise was made, and yet God 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 see 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 suddenly chopping in, "Master," quoth he,
   "speak to my brother, 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 contented 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 farm, where our
   men nowadays cannot be satisfied with many 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 nowadays 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 mulier bene sibi consentientes; the unity of brethren, the love of
   neighbours, and a man 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? Frater qui adjuvatur a fratre 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 reigned jointly
   together, the one on this side Humber, and 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 wrack. Brethren that have so
   reigned here in England, have quarrelled one with another; and the
   younger hath not been contented with his portion, (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 therefore 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 question; and
   mark this question of Christ, "Thou man," Quis me constituit judicem
   aut divisorem super vos; "Who made me a judge," &c. It is no small
   matter, saith Augustine, of what intention one asketh 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 neighbour. As ye may
   perceive by a more familiar example of the bishop of Exeter at Sutton
   in Staffordshire. Who is bishop of Exeter? Forsooth, Master Coverdale.
   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. Alack! there is a thing that
   maketh 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, "Who made me a judge between
   you?" Here an Anabaptist will say, "Ah! Christ refused the office of a
   judge; ergo there ought to be 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 signify 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 deputed 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
   poenitentiam; "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
   magistrates, he would have bid him take all: but Christ meant 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 blindness
   and ignorance; for the bishops are out of their 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 nowadays 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 in Christendom, and
   it is the king of Denmark, that sitteth openly in justice thrice in the
   week, and hath doors kept open for the nones. [65] 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 the hall ready to minister justice. The priest was there
   present. The gentleman, 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 be 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 withholden 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 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. Confirm 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 siai assumit quicquam nisi datum
   fuerit ei desuper; "No man may take any thing upon himself, except it
   be given unto him from above." If the Devonshire men had well
   considered this, they had not provoked the plagues that they have had
   light upon them. But unpreaching 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 up Christ? Who gave you
   authority to take mine office in hand?" For it is only Christ's office
   to do that. It is a greater matter to offer Christ. If Christ had
   offered his body at the last supper, then should we do so 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 these is
   no oblation; and when he gave thanks, it was not his body.

   When I was in examination, I 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
   beginning of supper, before they eat any manner of thing at all; as his
   accustomed manner was to do. I wonder therefore, that they will or dare
   by this text take upon them to offer Christ's body: they should rather
   say, Quisme constituit 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 among you?" Christ did
   refuse another man's office; an 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, he refused not
   to play the judge; but said, Quis te accusat, "Who accuseth thee?" And
   she said again, Nemo, Domine: "No man, Lord." Then said he, Nec 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 temporal 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
   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 quae 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 argument, 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
   purchased 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
   physician 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 ringing pf bells; but what is be come 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 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 argentum 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
   unquietness 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 repetunt abs te: "Thou fool! thou fool! this night will
   they take thy soul from thee again, and then whose shall those things
   be which thou hast provided? Even so it is with him," saith Christ,
   "that gathereth 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 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 nowadays, 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 one thing in
   this realm, that it hath need of; for God's sake make some promoters.
   [66] 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 hundred; 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 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 nowadays 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 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 votem meam, "If thou obey not my
   voice," &c. And therefore worldly riches do not declare the favour or
   disfavour of God. The scripture 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 them to repentance; and the devil
   worketh altogether to the contrary. And it is an old proverb, "the more
   wicked, the more fortunate." But the unquietness of this covetous rich
   man declareth the unquietness of the mind, that riches bringeth 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, Frange esurienti panem tuum, &c.; "Break thy bread
   unto the hungry." All the affection of men nowadays 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." It is to be understood of all that rise up from little to
   much, as this rich man that the gospel spake of. 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 nowadays among many, "Oh he is a
   rich man: he is well worth five hundred pounds." He is well worth five
   hundred pounds, that hath given five 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, divitiae conservatae in malum domini sui: "Another evil (saith
   he) and another very naughty imperfection, 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."
   O goodly riches, that one man shall get it, and another come to devour
   it! Therefore, Videte et cavete ab avaritia; "See and beware of
   covetousness." Believe God's words, for they will not deceive you nor
   lie. "Heaven and earth shall perish, but Verbum Domini manet in
   aternum; the word of the Lord abideth, and endureth for ever." O this
   leavened faith, this unseasoned 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.
     __________________________________________________________________

   [62] The rebellions in Norfolk and Devon.

   [63] Dressing for shew, making a parade.

   [64] Wind-pipe.

   [65] nonce, purpose.

   [66] A species of informers who prosecuted offenders against the laws,
   and received part of the pecuniary fines that were levied.
     __________________________________________________________________
     __________________________________________________________________

A Sermon Preached by M. Hugh Latimer,
At Stamford, November 9, Anno 1550.

   Reddite ergo quae sunt Caesaris Casari, et quae sunt Dei Deo. --
   Matthew xxii. 21.

   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 hearts. Give, give, they cannot 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 understand, Christ came to bring us out of bondage, and to 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
   children 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 needful to
   consider the circumstance going before: which thing duly considered
   giveth a great light to all places of the 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: Tunc abierunt Pharisaei; "Then went the
   Pharisees, and took a counsel." Luke hath observantes, marking, spying,
   looking, tooting, [67] watching: 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 true man, and
   teachest the way of God in veritate, truly, 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
   him to this, they would have caught him by the foot. But Jesus, cognita
   malitia eorum, knowing their malice, their wickedness, their
   uncharitableness, said to them: "Hypocrites, why do ye tempt me? Shew
   me a piece of the tribute money. And they brought him a penny. And he
   said to them, Whose image is this, and the writing? They answered,
   Caesar's. He said to them, Give to Caesar, that that belongeth to
   Caesar, 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 disciples. 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 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 his 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 gave unto them. For
   as they be gone, so must we: and the devil will be as ready to tempt us
   as he was them; and our sins will light as 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.

   Tunc abeuntes. Tunc, it hangeth 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 marrying garments, he asked him: "Friend, how camest
   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
   expoundeth 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 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 covetousness, and with ambition? Yes, he is angry
   with covetous men, with ambitious men; but most of all with cruelty.
   This is an anger above common anger, when men be not 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, that is God's part, that is God's host.
   Nabuchadonoser 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 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 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 net, that taketh good fish and bad,
   and draweth all to the shore. In the whole multitude that profess the
   gospel, all be no good; all cannot away with the mortifying of their
   flesh. They will with good will bear the name of Christians, of
   gospellers; but to do the deeds they grudge, they repine, they cannot
   away with it. Among the apostles all were not honest; nay, one was a
   devil. So among so great a number of gospellers, some are
   card-gospellers; some are dice-gospellers; some pot-gospellers. All are
   not good; all seek not amendment of life.

   Then cometh the king to see his guests, and findeth one not having the
   marriage-garment, and saith to him, "Friend, how camest 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 marriage. The garment he should have provided himself. Therefore 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 answer. Thou art troubled
   with that God gave thee no charge of; and leavest undone that thou art
   charged with. God commandeth 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 pincheth; this toucheth the
   quick: "He shall die in his wickedness, but I will require his blood at
   thy hand." Hearken 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 it. If you do your
   office, you are discharged; Tuam 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."

   To this parable now joineth this gospel. Tunc Pharisaei 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 papists. The name
   is changed, but the thing remaineth. Therefore they may well be called
   by the name that keep the thing. 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 Friars, the
   barefoot friars, that were here; which indeed were the bishop of Rome's
   spies, watching in every country, 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 Observants 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; 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, I am sure, that these holy fathers consulted upon. It
   must needs be for the 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: yea, 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 man, 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 congregati sunt in nomine meo, ibi sum in medio eorum. In
   nomine meo. Much wickedness is done, in nomine Domini. When they come
   together seeking their own 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 is in
   nomine Christi; and then they are to be heard. But what was these men's
   counsel? Ut illaquearent cum in sermone; "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 Dominum. 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 themselves, lest they might have been known; but he
   knew not 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 nowadays of our Pharisees, papists, in
   destroying the truth they agree wondrous well, whereas in private
   matters they hate one another as a toad.

   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 and with low curtesy, as though they would
   creep into his bosom. As for Herod's men, they meddle not, but stand by
   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 faultless. 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 quod verax es; "Master,
   we know thou art a true man, 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 all-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!" 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 mingling 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 manner 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
   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 be
   taught in God's word. Truly, many nowadays strive to be patrons of
   benefices, and go to the law who should be patron. 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
   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 Deum, placuit Deo per stultitiam
   praedicationis salvos facere credentes; "Whereas the world by his
   wisdom knew not God, it pleased God by foolish preaching to save"
   credentes, "those that believe," per stultitiam praedicationis, "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 better looked unto and provided for, and that patrons and
   bishops should see more diligently to it, than hath been done
   aforetime. 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 maketh any provision for them? Every man
   scrapeth and getteth together for this bodily house, but the
   soul-health is 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 have us to use this way ordained already. This preaching 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 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 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, diriges,
   trentals, chantries, and such vain things of the Romish Pharisees' 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 hangeth 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 of. A notable example: Christ prayed all
   night, ere he would send them forth, ere he would put them in this
   preaching office, this 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 rebuke their covetousness, ambition,
   unmercifulness, uncharitableness; that shall be sober, discreet, apt to
   reprove and resist the gainsayers with the word of God.

   These be the properties of every good preacher: to be a 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 have discerned
   this, but our Saviour Jesus Christ? He spied them out, and knew all
   their malicious hearts, their uncharitable hearts, their dissembling
   hearts, and said, Quid me tentatis, hypocritae? 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 Caesari, an non? A perilous question to answer to! This was the
   fruit of their counsel, and this was the snare laid for him. What
   should he do now? Hold his peace? That had been a slander to his
   doctrine. 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
   speaketh against Caesar! Away with this seditious fellow!"

   O Lord, what peril is it to have to do with these hypocrites! Who could
   have escaped this snare but Christ only, which is the wisdom of the.
   Father, and knew all their maliciousness and crafty sleights? And as he
   then by his wisdom overcame them, so now doubtless he giveth wisdom to
   all his, to spy out and beware of their subtle crafts. For such trains,
   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 sapientiam, cui non
   possunt resistere omnes adversarii vestri: "I will," saith Christ,
   "give mouth and wisdom, which all your adversaries shall not be able to
   resist." They shall not be tongue-tied, they have their answer; yea, so
   wise that 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 the marriage of priests is as good and godly, as the marriage of
   any other man. For "wedlock is honourable among all men, and the wedded
   bed undefiled. And to avoid fornication, 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 adversaries 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 and wisdom. 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 examined into a chamber hanged with arras, where I
   was before wont 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 questions, he put forth one, a
   very subtle and crafty one; and such one 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 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 destroy 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
   maliciously 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 haec et
   superscriptio? Dicunt ei, Caesaris: "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 quae sunt Caesaris Caesari, et quae 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: 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.

  The Residue of the Gospel, declared in the Afternoon, by M. Latimer.

   Reddite Caesari quae sunt Caesaris, et qua sunt Dei Deo. -- Matt. xxii.
   21.

   Yield to Caesar that belongeth to Caesar, and to God that belongeth to
   God.

   Ye may perceive by that we have said, who spake these words, and upon
   what occasion they were spoken. Our Saviour 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 time is short, I will omit it. The
   service must be done, and the day goeth 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, receiveth 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 ears. This they learned in their council; and this now they set on
   broach. But Christ now causeth them to 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, Provincials, and Abbots-Pharisees, came stoutly to him
   as he was preaching in the temple, and said to him, Qua auctoritate
   ista facis? Aut quis dedit tibi istam auctoritatem? "By what authority
   dost thou these things? Who hath given thee this authority? We have
   the, rule of the 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 witness, saying, "Behold the
   Lamb of God that taketh away the sins of the world." His works and
   miracles were testimonies that his doctrine was of God. Well, all this
   would 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 driveth them to confess 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 we cannot tell." These arch-Pharisees
   thought nothing might 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 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 Israelites: and it maketh as much for
   our clergy's immunity and proveth it as well, as if a man alleged, Quem
   terra, pontus, to prove that an ape hath a tail.

   Well, they answered, Caesaris, "Caesar's." They confessed 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 Caesar'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 farse 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 1 dare say, if Lincolnshire be as other places that I
   know, this text condemneth a great many of Lincolnshire, and driveth
   them down to hell for breaking of this commandment, "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, where he sheweth, that
   all souls, that is to say, all men ought to obey magistrates, for they
   are ordained of God; and to resist them is to resist against God. "For
   he is 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 Caesar's officers to determine, and to his council to appoint.
   Christ was not the emperor's treasurer: therefore he meddled not with
   that point, but left it to the treasurer to define and 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 should warn him of it when he hath enough; that the 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
   commonwealth, 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 as much as is necessary for him; for so much is due to a king
   as is necessary, and so much may he require by the law of God, 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 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 pounds 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 pound man: doth he give to Caesar that which is due to 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 mightest 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 given 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 thee an unjust
   request, yet art thou bound to pay it, and not to resist and rebel
   against the king. The king, indeed, is in peril of his soul, for asking
   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 his
   conscience. Ye shall not be judged by worldly policy at the latter day,
   but by God's word. Sermo quem locutus 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 ye 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 year's
   end. Hearken what God saith: Si audieritis verba 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? 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 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, and such like; but never no man by truth,
   mercy, alms, right dealing with the king. In the Cardinal's [68] 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. O Lord, what
   perjury was in England by that swearing! I think this realm fareth the
   worse yet for that perjury; for doubtless, many a one willingly and
   wittingly 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 Caesar that which is due to Caesar." 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:
   Quaerite primum regnum Dei et justitiam ejus, et haec omnia adjicientur
   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 punished. 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," &c.
   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 words, 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 dividunt sua, et ditiores fiunt; alii
   rapiunt non sua, et semper 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 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 always 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
   inopiae; 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 miseretur pauperis, feneratur Domino: "He that hath
   mercy upon the poor, he lendeth upon usury unto the Lord." This 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 promiseth 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 qua, sunt Dei Deo, and give to God that which is God's."
   What is God's? That 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 provide a sufficient
   living for the ministers, as St Paul saith, Qui evangelium praedicant
   de evangelio vivant. They that 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. 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 therefore must appoint the ministers their livings by his law; and
   that living that the king appointeth 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 giveth 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.

   But some will say, "Our curate is naught; an ass-head; 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
   thee, 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 pastorem, "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 Dominum messis, "Pray the
   Lord of the harvest." Pray, pray. Prayer is the remedy that never
   faileth: when all other faileth, this never faileth. Therefore pray
   unto God, and he will either turn his heart, and make him better; or
   remove him from thee, 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 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 they yield to
   Caesar that which is God's, and to God that which is Caesar's. They had
   money enough to build monasteries, 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 Caesar our heart, and God our outward service, as all
   such do as have received the Interim. [69] God should possess our whole
   hearts, and we should most studiously walk, every man in his vocation,
   according 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 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 faileth, 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
   knoweth his elect, and diligently watcheth and keepeth them, 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
   everliving 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
   answered 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 graciously 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." And this said
   Christ by an heathen king, a paynim: how much more ought we to pay to
   our Caesar, our liege lord and king, a Christian king, and so godly and
   virtuous a learned king! And "pay to God that is due to God": 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 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 dani Caesari; "We found this fellow turning away the
   people's hearts, and forbidding the tribute to be given to Caesar."
   These be perilous people to meddle withal, malicious and uncharitable;
   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 not minish our stock, we shall
   rather have the more. For 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 appose [70]
   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." 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.
     __________________________________________________________________

   [67] Slyly prying.

   [68] Cardinal Wolsey.

   [69] 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.

   [70] Question, examine.
     __________________________________________________________________

                          SERMONS ON THE LORD'S PRAYER
     __________________________________________________________________

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.

   Our Father, which art in heaven. -- Matthew vi. 9.

   I have entered of late in the way of preaching, and spoken many things
   of prayer, and rather of prayer than of any other thing: for I think
   there is nothing more necessary to be spoken of, nor more abused than
   prayer was by the 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 the 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. This prayer of our Lord may be called a prayer above all
   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 prayer, being very God and
   very man. 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, like 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
   this law of love, Diliges Dominum Deum tuum ex toto corde tuo, et do
   tota 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,
   whatsoever 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 coelis;
   "When ye pray, say, Our Father, which art in heaven." As who should
   say, "You Christian people, you that bear the name of Christians, must
   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 goodwill
   which our heavenly Father beareth towards us. Now to the matter:

   "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 confirmeth our faith, when we
   call him Father. Therefore our Saviour, when he teacheth us to call God
   "Father," teacheth us to understand the fatherly affection which God
   beareth towards us; which thing maketh us bold and hearty to call upon
   him, knowing that he beareth a goodwill 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 goodwill 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 diligence and earnest mind. For
   there is no word nor letter contained in this prayer, but it is of
   great importance and weight; and therefore it is necessary for us to
   know and understand it thoroughly, and then to speak it considerately
   with great devotion: 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 well consider what you
   say: for it is better once said deliberately 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
   matter 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 less diligence endeavoureth himself to let
   and stop our prayers, 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 miserable 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 temptation 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 remember that our Saviour hath cleansed through his passion all
   our sins, and taken away all our wickedness; so that as many as believe
   in him shall be the children of God. In 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, 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, righteousness, justice, fulfilling of the law, and so,
   consequently, everlasting 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 we 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, "He 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 distress cometh a good friend, and saith, "Sir,
   be of good cheer, I will pay thy debts;" and forthwith payeth the whole
   sum, and setteth me at liberty. Such a friend is our Saviour. He hath
   paid our debts, and set us at liberty; else we should have been 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 hurt us. For St John saith, Si quis peccaverit,
   advocatum habemus apud Patrem, Jesum Christum justum, "We have an
   advocate with God the Father, Jesus Christ the righteous." Mark that he
   saith, Advocatum, non advocatos. He speaketh singularly, not plurally.
   We have one advocate, not many; neither saints, nor anybody else, but
   only him, and none other, neither by the way of mediation, not by the
   way of redemption. He only is sufficient, for he only is all the doer.
   Let him have all the whole praise! Let us not withdraw 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 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
   Filius Dei, ut destruat opera diaboli; "To that end the Son of God
   appeared, to destroy the works of the devil."

   But mark here: scripture speaketh not of impenitent sinners; Christ
   suffered not for them: his death remedieth not their sins. For they be
   the bondmen of the devil, 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." "No," saith St John, "the
   Lamb of God hath taken away thy sins." Item, Habentes igitur Pontificem
   magnum qui penetravit coelos, Jesum Filium Dei, accedamus cum fiducia
   ad thronum gratiae, 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." O, it is a comfortable thing that we have an
   access unto God! Esay saith, In livore ejus sanati sumus; "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 prophetae testimonium
   perhibent, remissionem peccatorum accipere per nornen ejus omnes qui
   credunt in eum; "Unto the same bear all prophets 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
   beginning. 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 petitions, which doth
   much confirm our faith and increase the same: Qui es in coelis, "which
   art in heaven." These words put a diversity between the heavenly
   Father, and our temporal fathers. There be some temporal fathers which
   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 appeareth that he is a Father which will help;
   and that he being celestial, he 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, Coelum et terram
   impleo, "I fill heaven and earth." And again, Coelum mihi sedes est, et
   terra scabellum pedum meorum; "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 his angels and saints. In earth he
   is not so apparently, but darkly, and obscurely he exhibiteth 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 governeth 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, Dominus de coelo 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. No, he saith not so; for the saints have
   not so sharp eyes to see down from heaven: they be pur-blind, 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 sheweth himself unto his angels and saints face to face. We
   read in scripture, that Abel's blood did cry unto God. Where it
   appeareth that he can hear, yea, not only hear, but also see, and feel:
   for he seeth over all things, so that the least thought of our hearts
   is not hid from him. Therefore ponder and consider these words well,
   for they fortify our faith. We call him "Father," to put ourselves in
   remembrance 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 goodwill 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." There be
   many men in England, and other where else, which care not for God, yea,
   they be clean without God; which say in their hearts, Nubes latibulum
   ejus, nec nostra considerat, et circa cardines coeli ambulat: "Tush,
   the clouds cover him 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, this word "Father" is not only apt and convenient for us to
   strengthen our faith withal, as I told you; but also it moveth God the
   sooner to hear us, when we call him by that name, "Father". For he,
   perceiving our confidence 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 affection towards us, far passing
   the love of bodily parents to their children. Yea, as far as heaven and
   earth is asunder, so far his love towards mankind exceedeth the love of
   natural 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
   illa, ego tamen tui non obliviscar: "Can a wife forget the child of her
   womb, and the son whom she hath borne? And though she do forget him,
   yet will I not forget thee." Here are shewed the affections 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
   children than men be, therefore he nameth the woman. And it is a very
   unnatural woman, that hateth her child, or neglecteth the same. But, O
   Lord, what crafts and conveyances useth 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 innocent 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 tale 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 Bilney, or rather Saint Bilney, that suffered death for God's
   word sake; the same Bilney was the instrument whereby God called me to
   knowledge; for I may thank him, next to God, for that knowledge that I
   have in the word of God. For I was as obstinate a papist as any was in
   England; insomuch that when I should be made bachelor of divinity, my
   whole oration went against Philip Melancthon and against his opinions.
   Bilney heard me at that time, and perceived that I was zealous without
   knowledge: and he came to me afterward in my study, and desired me, for
   God's sake, to hear his confession. I did so; and, to say the truth, by
   his confession I learned more than before in many years. So from that
   time forward I began to smell the word of God, and forsook the
   school-doctors and such fooleries. Now, after I had been acquainted
   with him, I went with him to visit the prisoners in the tower at
   Cambridge; for he was ever visiting prisoners, and sick folk. So 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, 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, all 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,
   opening the whole matter; and afterwards most humbly desired his
   majesty to pardon that woman. For I thought in my conscience she was
   not guilty; else I would not for all the world sue for a murderer. The
   king most graciously heard my humble request, insomuch that I had a
   pardon 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 Cheke was godmother. But all that time I
   hid my pardon, and told her nothing of it, only exhorting her to
   confess the truth. 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 find the means
   that she might be purified before her suffering; 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
   before 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 that end purification is kept and used, not to make a
   superstitution or holiness of it, as some do; which think that they may
   not fetch neither fire nor anything 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 favour of God before they be purified as
   after. So we 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.

   This tale I told you by this occasion, that though some 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
   sheweth 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 mali, "being evil, can give your children good gifts," &c. In
   these words, where he saith, cum sitis mali, "which be evil," he giveth
   us our own proper name; he painteth us out, he pincheth us; he cutteth
   off our combs; he plucketh down our stomachs. And here we learn to
   acknowledge 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 necessaries, but the Holy Ghost. To whom will he give the Holy
   Ghost? To lords and ladies, to gentlemen or gentlewomen? No, not so. He
   is not ruled by affections: he hath not respect unto personages.
   Poscentibus, saith he, ("unto those which call upon him," being rich or
   poor, lords or knights, beggars or rich; he is ready to give unto them
   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 importunate, to be earnest and diligent in
   desiring; then we shall receive when we come with a good faith and
   confidence. To whom shall we call? Not unto the saints. Poscentibus
   illum, 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; Noster, "our". He
   saith not "my," but "our". Wherefore saith he "our"? This word "our"
   teacheth us to consider 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 communion 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 neighbour in it. Therefore all those which pray this prayer,
   they pray as well for me as for themselves; which is a great comfort to
   every faithful heart, when he considereth 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 have pardoned Sodome and
   Gomorre, if he might have found but ten good persons therein. Likewise
   St Paul in shipwreck 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 men which gather out of scripture, that the
   prayer of St Stephen was the occasion of the 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 common. 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 us, "Whosoever loveth me, loveth my hound." So,
   whosoever loveth God, will love his neighbour, which is made after the
   image of God.

   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 domesticos fidei, "those which be of the household of faith."
   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 reach so far, that our very capital enemy ought not to
   be omitted. Here you see what an excellent thing prayer is, when it
   proceedeth 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; be 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; insomuch 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 as
   careful for their brethren as for themselves. And such 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 proudness, 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 understanding.
   There be but few which can say from the bottom of their hearts, "Our
   Father;" a little number. Neither the Turks, neither the Jews, nor yet
   the impenitent sinners, can call 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 arid believe in God; which endeavour themselves to
   live according unto his commandments. For scripture saith, Oculi Domini
   super justos; "The eyes of the Lord are over the righteous, and his
   ears 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. This is called in scripture "a
   just man," that endeavoureth himself to leave all wickedness. In such
   sort Peter and Paul were just, because they did repent, and believe in
   Christ, 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 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 custodiveritis, quicquid volueritis petentes
   accipietis: "If ye abide in me, and my words abide in you, ask what ye
   will, and it shall be done for you." So we see that the promises
   pertain 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 meant by this word
   "our"; namely, that it admonisheth us of love and charity; it teacheth
   us to beware of stubbornness 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.
Sanctificetur nomen tuum. -- Matthew vi. 9.

   Hallowed be thy name.

   These few words contain the first petition of the Lord's prayer: the
   other words which go before this be no part of this petition, but
   rather an introduction unto these petitions and they be like a preface,
   or learned entrance to the matter, 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 them that be
   learned. I am wont ever to repeat those things which I have said
   before, which repetitions are 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 oftentimes
   repeat such things which be needful for them to know; for I would speak
   so that they might be edified withal.

   I spake some things this day in the commendation of 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, Hic est Filius meus dilectus, in quo mihi
   bene complacitum est; ipsum audite: "This is my well-beloved Son, in
   whom I have pleasure; hear him."

   This prayer is a perfect prayer, an abridgment and compendious sum of
   all other prayers. There is nothing that we have need of, neither to
   our souls or bodies, but it 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.

   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 today aforenoon. If you exercise
   prayers, you shall find the temptations of the devil, for he sleepeth
   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 we call him "heavenly 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 goodwill, 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.

   And here I brought in today 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 herself 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 cleanseth from sin, neither
   in heaven nor in earth, saving only the blood of out Saviour Jesu
   Christ. For how can a woman having company with her husband, and
   bringing forth children according unto God's injunction, how can she be
   made an heathen woman, doing nothing but that God hath commanded her to
   do? Therefore against such foolish opinions that women have, thinking
   themselves out of the favour of God, lying in childbed, I spake today,
   and told you how that 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 goodwill of God towards us is set out
   by this word "Father," and his power and omnipotency by this word
   "heavenly": but I would have you to consider well this word "our"; for
   it is a great help unto us, and strengtheneth 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 ore 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; and so shall turn into the same again, as well as
   the poorest shepherd. Let these proud persons mark this well, which 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
   abhorteth all proudness. Therefore such stubborn fellows when they will
   pray, they should not say, "Our Father which art in heaven"; but
   rather, "Our Father which art in hell." God is their father, as
   concerning their substance, for he giveth them souls and bodies; but
   they make themselves the members of the devil, contrary unto God's will
   and pleasure. Therefore set aside all arrogancy and proudness; likewise
   all superstitious and hypocritical babbling, speaking many words to
   little purpose: as I heard say of some lawyers, which babble and prate,
   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
   nothig 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,
   not alone with this, but with all that may let us in our prayer. Set it
   aside, and come reverently to talk with God. Like as when you go to the
   communion, you must be prepared unto it, you must be in charity with
   your neighbour; so likewise, when you will talk with God, and pray to
   him, you must be prepared.

   Here you may perceive, that all those persons that will not be
   corrected for their faults, that cannot bear godly admonitions, they
   talk never with God to his pleasure; they be not ruled by God's Spirit,
   and so not meet for him. All rebellious persons, all bloodthirsty
   persons, all covetous persons, all lecherous persons, all liars,
   drunkards, and such like, be not in the case to talk with God. God will
   not hear them; he cannot abide them; they stink before his face, as
   long as they come before him with such abominable sins, not intending
   to leave them. Remember now what a doctrine is contained in this
   preface. Weigh it; for it is better to say it 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, contrary to that saying,
   Quiquid petimus ardenter petamus, tanquam cupientes habere. But they
   say it without knowledge; therefore they say it not, ut oportet, as
   they ought to do. "Thy name": we require not that his name may be
   hallowed in him; for this is already done without our prayer: 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 that is spoken of him in holy
   scripture, that is his name. He is called Clemens, "Gracious";
   Misericors, "Merciful"; Justus, "Righteous"; Puniens iniquitatem, "A
   punisher of wickedness"; Verax, "True"; Omnipotens, "Almighty";
   Longanimis, "Long-suffering, patient"; Fortis, "Hardy"; Ignis
   consumens, "A consuming fire"; Rex omnis terrae, "the King over the
   whole earth"; Judex, "A Judge"; Salvator, "A Saviour". These and such
   like are the names 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 we be in trouble, do
   run hither and thither to sorcerers and witches, to get remedy. Some,
   again, swear and curse; but such fellows hallow not the name of God.
   But God is vindex severus, "a sharp punisher": he will punish sin, and
   those which blaspheme his holy name.

   I heard of late that there be some wicked persons, despisers of God and
   his benefits, which say, "It is no matter whatsoever we do; we be
   baptized: we cannot be 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 fellows, 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
   therefore 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 liar, so much as lieth in them. There
   be some again, which when they be 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 promiseth in his holy word, Omnis qui petit, "Every one
   that calleth or that desireth help of me shall have it." Item, Invoca
   me in die tribulationis, et exaudiam te, et glorificabis me; "Call upon
   me in the day of trouble, and I will hear thee, and thou shalt praise
   me." Likewise St Paul 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 of God? No, no; we
   slander and blaspheme his holy name we make him a liar, as much as
   lieth in us. For he saith, 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 Aaron,
   Quandoquidem non credidistis mihi, ut sanctificaretis me coram filiis
   Israel, non introducetis coetum istum in terram quam dedi eis; "Because
   ye believed me not, to sanctify me in the sight of the children of
   Irsael, therefore you shall not bring this congregation into the land
   which I have given them." Where it appeareth, what it is to hallow
   God's name; that is, to believe his words, to shew ourselves that he is
   true in his doings and sayings. He saith further, A terrore ejus 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 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 lay upon us. We may call upon him, and desire his
   help; but we may not appoint unto him the manner and way, how he shall
   help, and by what means. Neither may 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; for then we be delivered from all trouble. And so these 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 Holophernes, that sturdy
   captain, made great brags what he 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
   people have done wickedness in the sight of their God, then let us go
   up against them; but if this people have not displeased their God, we
   shall not be able to withstand them; for God shall defend them." Here
   this Achior shewed himself 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 ipse faciet; "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.

   Lady Judith, that good, godly, and holy woman, sanctified 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, Holophernes. I
   say, she was not afraid of him. I trow, 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, O 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 and forbear it: but in
   God's behalf we ought to be hot and 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 kind; and
   therefore we ought to take his part. But nothing maketh more for the
   sanctifying of God's holy name, than to be thankful for such gifts as
   we receive at his hands.

   And this hallowing standeth in all things that may make for the
   furtherance of God's honour. To hear God's word, and highly to esteem
   the same, that is a hallowing of God's name. How hallow now they 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 learning,
   for maintaining of schools and scholars, they sanctify God's holy name.
   At 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 salvation; for St Paul saith, Visum est Deo
   per stultitiam praedicationis salvos facere credentes: "It hath pleased
   God to save the believers by the foolishness of preaching." How can men
   then believe, but by and through the office of preaching? 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"; we 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 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 is
   to see that the commonwealth be well ordered; to see that the schools
   be maintained; to see that universities be well furnished; to see that
   justice be executed; that the wicked be punished, and the good
   rewarded; finally, to keep every 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 honesty. 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 them. And truly, those that live in the fear of God,
   considering that they serve not only their carnal masters, but God
   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 whereunto 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 agis, toto
   pectore agito; "What thou doest, do it from the bottom of thy heart,"
   with a good will. Go not away with the devil's Paternoster, as some do.
   Do all things with a good mind. For I tell you, you be not forgotten in
   scripture; you are much commended in the same. St Paul speaketh very
   honourably of you, saying, Domino Christo servitis; "You serve the Lord
   Christ." It becometh not you to put a difference what business you be
   commanded to do. For whatsoever it be, do it with a good will, and it
   is God's service. Therefore you ought to do it, in respect that God
   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 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 negligenter; "Cursed 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,
   that he would have you as well saved as your masters. 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
   discern 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 do against God; in
   such a case he may refuse and withstand them. For it is written, "We
   must more obey unto God, than man": we should not do against God, to
   please our masters. Again, masters and mistresses are bound to consider
   their duties; to pay unto their servants their wages, and meat and
   drink convenient. For it is a great sin to defraud the labourer of his
   wages; for it is written, "The 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 servant which hath his whole
   wages, and doth but half his work, or is a sluggard, that same fellow,
   I say, is a thief 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 ought to live
   together; how they ought to be faithful, loving, and friendly one to
   the other; how the 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 of God; but when they do contrary to
   their calling then they slander the holy name of God. Therefore let
   every man and woman walk in their vocations.

   We must have a good and earnest mind and will to sanctify the name of
   God: for that person that prayeth, and 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, Conversationem inter
   genies 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."

   I will trouble you no longer. It is better a little well 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 beareth, how shameless men be; how the name
   of God is brought in derision. Therefore let us say from the bottom of
   our heart, sanctificetur, "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 shall find that all faithful men have made but
   short prayers: Abraham, Isaac, Jacob, David, Hezekiah. Our Saviour
   himself in the garden saith, Pater, si possible est, transeat a me
   calix iste, "Father, if it be possible, let this cup pass from me."
   This was but a short prayer. Again he saith, 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 sinner." So the thief hanging upon the cross saith, Domine,
   memento mei cum veneris in regnum tuum; "Lord, remember 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, "Lord, remove
   away thy dishonour; remove away sin; move 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 thing bear away with
   you above all others: consider that when we will come to God and talk
   with him, we must be 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.
     __________________________________________________________________

The Third Sermon upon the Lord's Prayer

   Adveniat regnum tuum. -- Matt. vi. 10.

   Thy kingdom come.

   This is the second petition of the Lord's prayer. I trust you have not
   forgotten the two lessons before rehearsed unto you. First, the
   beginning of the Lord's prayer, what a treasure of doctrine is
   contained in every word: "Our," what it signifieth: "Father," what it
   meaneth: and then, this addition, "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, Sanctificetur
   nomen tuum, "Hallowed be thy name." Here I told you wherein standeth
   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
   endeavour 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 instrument 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 one according unto his
   desert. One thing we must well consider and not forget it, namely, that
   our Saviour teacheth us to pray and desire of God that his name may be
   hallowed. Where he 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 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 kingdom 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 prayer, I require God that he will let his kingdom come 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
   petitions, so that he could not be Lord and ruler over the earth 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, "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?" So our
   Saviour reporteth, saying, Pater meus operator usque modo, "My Father
   worketh hitherto, and I work also": What worketh he? He worketh the
   works of governance. 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 witnesseth: Per me reges regnant, "Through me," that is,
   "by my permission, 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 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 king is in the hand
   of the Lord, and he turneth the same whithersoever it pleaseth him."
   This is good to be considered; and specially subjects should mark this
   text well. When the rulers be hard, and oppress the people, think ever,
   Cor regis in manu Domini, "The king's heart is in the governance of
   God." Yea, when thou art led to prison, consider that the governor's
   heart is in the hand of 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 in the world:
   the first were the Babylonians, which had great and many nations
   underneath them: which was God's ordinance 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 the 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 wherefore were those mighty potentates plucked down?
   Marry, for wickedness' sake. The Babylonians, Persians, and Grecians,
   and a good part of the Romans were cast down for wickedness' sake. 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
   impietatem et in loco justitiae 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 ensamples. Esay, that hearty prophet, confirmeth
   the same, saying, Exspectavi ut facerent judicium, et ecce iniquitas;
   exspectavi 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." This is a great matter; clamor populi, "the cry of
   the people." When subjects be 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 so; for God he is the
   lawful ruler of the world; unto him we 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 gaudet, "Like to like." Therefore he useth all
   homely tricks to make all rulers to go after him: yea, he intendeth to
   inveigle even very kings, and to make. them negligent in their business
   and office. Therefore such kings and potentates were pulled down,
   because 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." For these worldly kingdoms bring us not
   to perfect felicity; they be full of all manner of calamities and
   miseries, death, perditions, and destructions. Therefore the kingdom
   that he speaketh of is a spiritual kingdom; a kingdom where God only
   beareth the rule, and not the devil. This kingdom is 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 delivereth
   from all calamities, and miseries, from death and all peril. And in
   this petition we pray that God will send 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
   pertaineth not unto him." Likewise our Saviour saith, Regnum Dei intra
   vos est; "The kingdom of God is within you:" signifying, that those
   which have the Spirit of God shall be sure of that kingdom: yea, it
   beginneth here in this world with them that be faithful.

   The instrument wherewith we be called to this kingdom, is the office of
   preaching. God calleth us daily by preachers to come to this 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 them: like as our Saviour saith to the Jews, Vos ex patre
   diabolo estis; "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. We desire God, that we may be his
   subjects; which is a very godly and needful prayer.

   Further, by this petition we be put in remembrance what we be, namely,
   captives of the devil, his prisoners, and bondmen; and not able to come
   at liberty through our own power. Therefore we desire God's help and
   aid, as Christ hath taught us to call him Father. He knew his
   affections; therefore he commandeth us to call him Father, and to
   desire his help to 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 God's word.
   Therefore those that find scholars to school, they are helpers and
   furtherers 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 preachers, when
   we have none which shew unto us God's word, how shall we come 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 must needs be maintained: for it is a necessary
   office, which furthereth to this kingdom; of which our Saviour speaketh
   in the gospel to the Jews, saying, Instat regnum coelorum; "The kingdom
   of God is come near." Likewise he saith to one, Sequere me, et annuncia
   verbum 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 replenished. 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, Quaerite 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 unlooked for." Jacta super Dominum curam tuam;
   "Cast all thy care upon God," as David saith. Then our principal study
   shall 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 no 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 commandment. 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 David saith, Labores manuum
   tuarum comedes, et bene tibi erit; "Thou shalt eat the labours of thy
   hand, and it shall go well with thee." For he that will labour, and is
   content to travail for his living, God will prosper him; he shall not
   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 here, he taught them of the kingdom of God, he taught them
   nothing of the kingdom of this world. For he saith, standing before
   Pilate, Regnum meum non et 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, then
   is it time to call upon God; for such motions 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 intermission. 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: therefore it is most needful
   for us to call and cry unto him for help. When we do so, then we shall
   have grace to withstand the devil; for he cannot, neither is he able to
   strive with God, for all his craft. For the scripture saith, Non est
   consilium contra Dominum; "No wisdom, no craft can prevail 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 and
   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 to 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 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 begin well at the first, but now having rest and
   tranquility, 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
   saith, Sanguis Christianorum est veluti semen fructuum evangelicorum;
   "The blood of Christians is, as it were, the seed of the fruit of the
   gospel." For when one is hanged here, and another yonder, then God
   goeth a 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 suffer for God's word's 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 promotion that a man can have in this world, to
   die for God's 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 coelis: "Your reward," saith our Saviour, "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 the perfect knowledge of his word, and so to keep them
   in it still to the very end: for not he that beginneth, but he that
   endureth shall be saved. This kingdom of God is double, regnum gratiae,
   et regnum gloriae, "The kingdom of grace, 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 his favour, and
   so he reigneth 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 help us to this
   perfect kingdom, that he will deliver us out of 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 kingdom 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. Such worldlings, when they say these words, "Thy kingdom come,"
   they pray against themselves: for they desire God to 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," either
   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 cupientes
   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 against
   themselves. Therefore none can say this petition, but such as be aweary
   of this world. Such faithful folk would have 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 councils be naught, then the good people cry out; and so
   they be never at rest. But there is one parliament that will remedy all
   the matters: be they never so weighty or heavy, it will despatch 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 deserved, so he shall have: the wicked shall have hell,
   the good shall possess heaven. Now this is the thing that we pray for
   when we say, "Thy kingdom come:" and truly the faithful penitent
   sinners do desire that parliament, even from the bottom of their
   hearts. For they know that therein reformations of all things shall be
   had: they know that it shall 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 sceleratior eo
   fortunatior; "The more wicked, the better luck." Which is a wonderful
   thing to consider how it cometh to pass, 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 threateneth them
   that they shall have none of his benefits: Si non audieris vocem
   Domini, maledictus in agro; "If thou wilt not hear the voice of the
   Lord thy God, thou shalt be cursed 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 pleasure to shew his
   benefits as well unto the wicked as to the good. For he letteth them
   have their pastime here, as it is written, Solem summ oriri sinit super
   justos et injustos; "He letteth his sun shine as well over the wicked
   as over the good." And I tell you, this is for the exercise of those
   which serve God with godly living: they are promised, that 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
   according 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 enjoy 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
   bonitas 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 irae, "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 judgment 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 come
   quickly. Let us hasten God forward. Let us cry unto him day and night,
   Adveniat regnum tuum; "Most merciful Father, thy kingdom come." St Paul
   saith, Non venfet Dominus nisi veniat defectio; "The Lord will not come
   till the swerving from faith cometh": which thing is already done and
   past. Antichrist is known throughout all the world. Wherefore the day
   is not far 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 near." If St Peter said so in 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 and
   prove it with scripture, six thousand years. Now of that number there
   be passed five thousand (five hundred) and fifty-two; 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 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
   tomorrow, 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, O
   Lord, how wretched and miserable, yea, and how careless we be!
   Therefore it will be like as he saith: Cum dixerint, Pax et
   tranquillitas, "When they say, all thing is well and quiet," tunc
   repentinus superveniet 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 nocte, "Thou fool, this night they will
   fetch thy soul from thee: whose shall those riches be then which thou
   hast heaped up?" And so shall all those be taken and trapped like this
   epulo, which will not make ready, which refuse the warnings of God;
   they shall be taken so suddenly to their everlasting wo. For scripture
   giveth warning unto every one, saying, Sicut in diebus Noah, &c. "Like
   as in the days of Noah, they will eat and drink, and marry, &c." To
   eat, and to drink, and marry, is godly and lawful; but to do it
   otherwise than God hath commanded, it is wicked and damnable. To eat
   without thanksgiving, or to eat other men's flesh, or to play the
   glutton more than sufficeth nature, this is wicked. Item, to marry upon
   other respects than God hath appointed and expressed in his most holy
   laws, is wicked and damnable: else, Honorabile conjugium inter omnes,
   "Marriage is honourable amongst all men"; but to marry for wantonness'
   sake, that is wicked. Viderunt filii Dei filias hominum; "The sons of
   God saw the daughters of men." This did Noah rebuke in his time, but
   they laughed at it. He prepared the ark, and went into it: at the
   length the flood fell upon their heads. Sicut in diebus Loth, "As in
   the days of Lot": what did they? Ingressus es advena, "Thou art come
   hither a stranger." Regarding nothing God's word, which was shewed unto
   them through that good man Lot, they were wicked, whoremongers,
   drunkards, covetous persons. But what followeth; what followeth, I say?
   Consider the end: "The fire from heaven fell upon them suddenly and
   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!

   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 to go with him when his kingdom
   shall come. Now as many as pertain to this kingdom of God, shall have
   one property amongst other things,  they shall have an earnest mind and
   stedfast 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 kingdom shall reign in us, and not the
   devil's. Therefore when the devil tempteth 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 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 iis 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.
   Therefore 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.
     __________________________________________________________________

The Fourth Sermon upon the Lord's Prayer.

   Fiat voluntas tua. -- Matthew vi. 10.

   Thy will be done.

   After this form our Saviour, a perfect schoolmaster, taught Christian
   people to pray, "Our Father, which art in heaven; thy will be done."
   And here he teacheth us two things, as he did afore in the other
   petitions. First, he 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-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 first, he pulleth down our stomachs, and
   teacheth us to know ourselves: secondarily, he sheweth us what we shall
   do; namely, call upon God our heavenly Father, that he 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 for so did St Paul when he said, Omnia possum in eo
   qui comfortat me; "I am able to do all things that pertain to God's
   honour and glory, through him that strengtheneth me." He said not,
   "through mine own self"; but, "through God which helpeth me." And here
   appeareth the right humiliation 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 pray, Fiat
   voluntas tua, "Thy will be done."

   Here we must understand, that the will of God is to be considered after
   two sorts. First, as it is omnipotent, unsearchable, 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 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 unsearchable. But there is another
   consideration of God's will; 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 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 natural mother
   tongue, in English, I say, so that now you may 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 the word of
   God which falsehood we could not have brought to pass, if the word of
   God, the bible, had been abroad in the common 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.

   Now to the matter. Almighty God, I say, set out his will 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; so that whosoever from the
   bottom of his heart is sorry for his sins, and studieth 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
   aeternam; "Whosoever believeth in me hath everlasting life": where we
   learn that out Saviour is ordained of God to bring us to heaven, else
   we should have been all damned world without end. So that in this
   prayer, when we say, "Thy will be done," we desire of God that he will
   help and strengthen us, so that we may keep his holy laws and
   commandments. And then again we desire of him, that he 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 said now many times, and I say
   it yet again, Quod petimus, ardenter petamus tanquam cupientes habere;
   "Whatsoever 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 God to scorn, when we say one thing with our
   mouth, and think another thing with our hearts. Take this for an
   ensample. Our rebels which rose about two years ago in Norfolk and
   Devonshire, they considered not this petition: they said it with their
   lips only, but not with their hearts. Almighty 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 humanae, creaturae: that is thus much to say
   in effect, "Be ye subject to all the common laws made by men of
   authority; by the king's majesty, and his most honourable council, or
   by a common parliament: be subject unto them, obey them," saith God.
   And here is but one exception, that is, against God. When laws are made
   against God and his ward, 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 and calling. Therefore tarry till God correct
   them; we may 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 that ignorance was a great
   cause of it. Truly I think if this had been opened unto them, they
   would never have taken such an enterprise in hand.

   And here we have occasion to consider, how much we be bounden unto God,
   that he openeth unto us his word so plainly, and teacheth us so truly
   how we should behave ourselves 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 diet, 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' sake, that fish might be uttered
   as well as other meat. Now as long as it goeth so in policy, we ought
   to keep it. Therefore 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
   apparel, how we shall cover our nature. Is there not many which go
   otherwise than God and the magistrates command them to go? There is
   made a law for gaming, 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 the
   acts, and the king's majesty's proceedings, so that he may 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 our own will before God's will. For when I do stubbornly against
   those acts set out by our natural king, and his most honourable
   counsellors; then I prefer my will afore God's will, and so sin
   damnably. These things ought well to be noted, 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 comandeth
   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 ought to obey his officers, having authority
   from the king, as well as unto the king himself. Therefore this excuse
   will not, nor cannot serve afore God. Yet let the magistrates 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 edify, and not to destroy; to punish the
   wicked and obstinate, 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 malefactors
   and ill doers." God saith, Mihi vindicta, ego retribuam: "I will avenge
   myself," saith God; and so he doth by his magistrates: for that is his
   ordinary way, 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 grievously God hath punished wicked
   magistrates.

   Finally, St Peter giveth a rule not only unto the magistrates, but also
   unto the subjects, saying, Haec est voluntas Dei, ut obturetis os
   adversariorum bene agendo: "It is the will of God," saith Peter, "that
   you with your good, godly, and honest conversation shall stop the mouth
   of your adversaries." What called St Peter well-doing? Well-doing is to
   live according to God's laws and commandments. God's commandment is,
   that we shall obey magistrates: therefore those which disobey and
   transgress the laws of the magistrates, 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 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 stopping 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 St Paul of the subjects,
   Vis non timere potestatem? Benefac et habebis 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 speaketh against their wickedness: unto them I say,
   Vis non timere praedicatorem? Benefac: "Will you not to be rebuked of
   the preacher? Then do well." Leave off your covetousness, your
   ambition, your irefulness, vengeance, and malice, your lechery and
   filthiness, 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 him 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 Lord over
   the earth, because he made it: yet it pleased his divine majesty to
   make mankind, as ye would say, lieutenant 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 inveigled 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 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 illa, "I may give them
   to whomsoever I will," he lieth falsely. God will destroy him at the
   length, for all his subtilties and lies: they shall not save him. Yet
   for all that he is a great ruler. For this is most certain 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
   climbing 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 quarrelers and wranglers, all blood-shedders, do the will
   of the devil, and not God's will. God saith, Mihi vindicta, ego
   retribuam, "I Will avenge myself"; which he doth through the
   magistrate; and when the magistrate 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
   neighbours; that care not for breaking their promises, nor are not
   ashamed to utter false ware, they pertain all to the devil. Item, these
   that will not make restitution of goods ill gotten, they serve the
   devil. Scripture saith, Qui peccat ex diabolo est; "Whosoever sinneth
   is of the devil": which is 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 these may be numbered all slothful
   persons, which will not travail for their livings; they do the will of
   the devil. God biddeth us to get our living with labour; they will not
   labour, but 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 transgression of God's laws. "Is this
   not a great labour," 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 they not labour? Yea, sometimes they labour with great care, peril,
   and danger of their lives. Is it therefore godly, because it is a
   labour? No, no: we must labour as God hath appointed us, every man in
   his estate. Further, these drunkards, 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 will of
   God. Therefore it is to be lamented of every christian 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 the wicked 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. 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, "to send peace,
   but the sword." Which is indeed a strange saying, but it hath his
   understanding: God is a God of 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 themselves which call this doctrine seditious; they themselves, 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 bring them to reformation: and this is the
   cause wherefore he will have his flock segregated from the 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 understanding:
   therefore it is but lip-labour, it is no prayer, it is but the devil's
   service. For a man may serve the devil with saying the Pater-noster,
   when he saith it with a defiled 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, thy will be done." And
   so did Susanna, that godly woman; so did lady Judith; so did queen
   Esther; so did all good saints of God: and though this prayer was not
   made at that time, by the reason they were a great while afore 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 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 threatenings 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 noster, fiat voluntas tua; "Our Father,
   thy will be done," and not the will of the wicked 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 as Susan did.
   In such wise did Judith, when she was provoked of Holofernes to do
   wickedly. She sought rather to 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 fellow, had power
   over her: she committed all the matter unto God with fasting and
   prayer. But Saint Peter, what did he? Marry, he forgat his
   Pater-noster; for when there came but a foolish wench, asking him, "Art
   not thou a Galilean? Art not thou one of this new learning? Art not
   thou a gospeler?" 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 suffer 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 was Peter that our Saviour
   looked upon him again, for it was a gracious token!

   Judas, that false man, that traitor, forgat this same petition, 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 of us be, which, when they have injured and wronged
   poor men, will make no restitution. I tell you truth, Judas was much
   better than such fellows be. Poenitentia ductus, "Led to repentance,"
   saith the text; but he lacked faith. And 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, insomuch that he went and hanged himself; therefore he
   forgat this petition. So likewise all voluntary sinners, all
   unrepentant 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-mongers [Jurors.] had need to take
   heed; for there all things goeth by oath. They had 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 abominabiles coram Domino: "He that justifieth
   the wicked, and he that condemneth the just man, they are both
   abominable before the Lord." Who is abominable? He that doth not 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 goodwill: and so
   this open man-killer was pronounced not guilty. 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 forgotten 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. Therefore, 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 headlong. 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 care 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 be 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 montes judicia Domini, "Let the hills
   hear the judgments of the Lord"; though they smoke, as he saith, tange
   montes, et fumigabunt, "Touch the hills, and they will smoke." Yea, 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 estimation and credit. Do well; handle uprightly and indifferently
   all matters; defend the people from oppressions; do your office as God
   has 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 so, that is no
   godly preacher that will hold his peace, and not strike you with his
   sword that you smoke again. But it is commonly as the scripture saith,
   Laudatur impius in desideriis animae suae; "The wicked is praised in
   the desires of his wickedness." Chaplains will not do their duties;
   they will not draw their swords, but rather flatter; they will use
   discretion. 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. Another scripture saith, Qui
   potestatem exercent, hi benificia vocantur; "The great and mighty men
   be called 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 of God, he
   said this petition right with a good faith; "Our 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, what do they nowadays? Marry, they wink at it, they will not
   displease: for they seek livings, they seek benefices; therefore they
   be not worthy to be God's officers. Esay, that faithful minister of
   God, he is a good plain fellow; he telleth them the matter in plain,
   saying, Argentum tuum versum est in scoriam, principes tui infideles,
   socii forum: "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 cibus est, ut
   faciam voluntatem Patris mei qui est in coelo; "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 be 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 circumstances. I
   pray you read the chapter; it is the fourth of John. The story is this:
   he sendeth 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; he 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 sayest 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
   therein: 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
   himself. 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. 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 had brought him some meat; at the length he breaketh
   out and saith, Hic est cibus meus ut faciam 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 eat 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 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 desirous 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 Chrysostom's
   mind, she was pricked a little with vainglory; she would have been
   known to be his mother, else she would not have been so hasty to speak
   with him. And here you may perceive that we gave her too much, thinking
   her to be without any sparkle of sin: which was too much: for no man
   born into this world is without sin, save, Christ only. The school
   doctors say she was arrogant. One came and told our Saviour, 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 be": so he saith now, stretching out his hands, "Who is
   my mother?" Qui facit voluntatem Patris mei qui est in coelis, "He that
   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 sisters. 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 she was his
   natural mother, but because she believed in him; 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, Domine, 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. We 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 shall be
   beaten, but not so much. We must first know, and then do. It is a good
   thing to know; but it is a heinous thing to know, and not to do: it is
   a great sin 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, praesertim
   voluntaria et affectata; "Wilful ignorance excuseth not." To say, "I
   will not hear it, for I intend to do as it shall please me"; this is
   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, Vae tibi, Chorazin, quia si in
   Sodoma, "Wo unto thee, Chorazin, because if in Sodom," &c., meaning
   that the Sodomites 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 so saith God by his prophets,
   Si non annunciaveris ut convertatur 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 ignorance; 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 themselves." Such fellows truly shall never come to the
   gospel: 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 coelo; "As it
   is in heaven." The writers make two manner of heavens; a spiritual
   heaven, and a temporal heaven. The spiritual heaven is where God's will
   is fully done; where the angels be, which do the will and pleasure of
   God without dilation. Now, when we say, "As it is in heaven," we 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 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 thousand, and five
   hundred thousand men able to fight, beside women and children,) for
   this act God was angry with David, 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 was a good mind in David;
   there be but few kings now that would do so. Now at the length God was
   moved with pity, and said unto the angel, Sufficit, contine manum; "It
   is enough, leave off." 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 would
   not take it at his hands. Where kings may learn, that 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 appeareth 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, or to defend you from my hand?" Now Ezechias, that good king,
   hearing such blasphemous words to be spoken against God, fell to
   prayer; desired God for aid; sent for the prophet Esay, and asked him
   counsel. The end was, God 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 sun and the
   moon and the stars are; which heaven doth God's commandment too. As it
   appeareth in the books of Joshua, and the Kings, how the sun stood at
   the commandment of God: also, how the shadow went backward; like as job
   saith, Praecepisti soli, et non oritur, "Thou gavest commandment 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. Also the rain and the snow come at his commandment. Finally,
   nothing rebelleth in his estate wherein it was set at the first, but
   man. The man will not be ruled by him, all other things 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
   six 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 we may do his will, and then
   we shall have all things necessary to soul and body. For what was this
   Elias? Obnoxius affectibus, "A sinful man, born and conceived in sin":
   yet 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
   Augustine, Domine, fac quae praecipis, et praecipe quod vis; "Lord, do
   thou with me what thou commandest, and then command 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 perfectness he will take away our
   imperfectness.

   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 abominable in his sight. I desire you to say after me,
   "Our Father," &c. Amen.
     __________________________________________________________________

The Fifth Sermon upon the Lord's Prayer.

   Panem nostrum quotidianum da nobis hodie. -- Matt. vi. 11.

   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, 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 a
   good faith, than the whole psalter without faith.

   By this now that I have said, you may perceive that the common opinion
   and estimation which the people have had of 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 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 scripture 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
   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" signifieth all manner of
   sustenance for the preservation 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 forasmuch 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 of God
   cannot be, except the office of preaching be maintained, 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, through which cometh sanctifying. So likewise
   in this petition, "Give us this day our daily bread," we pray for all
   those things which be necessary and requisite to the sustenance 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 tilling 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 appeareth now in Germany, the Emperor
   and the French king 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; 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, 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
   defiled 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, there is right godliness banished and gone.
   Therefore to 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 their 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 ready to hear the youngest as the oldest: therefore
   let them be brought up in godliness, let them know God. Let parents and
   tutors do their duties to bring them up so, that as soon as their age
   serveth, they may taste and savour God; let 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, &c., "Pure religion."

   It is a common speech amongst the people, and much 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 together 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 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 but
   I remember these religious houses: Estque recta homini via, cujus 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 were many people, specially widows, which would give over
   house-keeping, and go to such houses, when they might have done much
   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 within.
   Therefore scripture saith, Quod excelsum est hominibus, abominabile est
   coram Deo; "That which is highly esteemed before men is abominable
   before God." Therefore that man and woman that live in the fear of God
   are much better than their houses were.

   I read once a story of a holy man, (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 answer,
   and commanded him to go to Alexandria; there he should find a cobler
   which should be his fellow in heaven. Now he went thither and sought
   him out, and fell in acquaintance with him, and tarried with him three
   or four days to see his conversation. In the morning his wife and he
   prayed together; then they went to their business, he in his shop, 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 nowadays. St Anthony perceiving that, came to knowledge
   of himself, and laid away all pride and presumption. 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 business
   uprightly and hear God's word, they shall be St Anthony'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 the other. For
   one is a help unto the other, and so necessary 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 hearts that all those
   which be not married be naught: therefore 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 conscience condemn them or judge
   them. Truth it is, "marriage is good and honourable amongst all men,"
   as St Paul witnesseth; Et adulteros et fornicatores judicabit Dominus,
   "And the Lord shall and will judge," that is, condemn, "adulterers and
   whoremongers"; but not those which live in single life. When thou
   livest in lechery, or art a whore, or whoremonger, then thou shalt be
   damned: but when thou livest godly and honestly in single life, it is
   well and allowable afore God; yea, and better than marriage: for St
   Paul saith, Volo vos 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. Therefore 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 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 allowable
   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
   affirmeth that it is better than matrimony, if it be clean without sin
   and offence.

   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 overseeth 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, 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 be fed with his master's eye, but that the master
   should oversee 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
   philosopher 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 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 nowhere 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,
   Maledictus gui facit opus Domini negligenter. Another translation hath
   fraudulenter, but is one in effect: "Cursed be he that doth the work of
   the Lord negligently or fraudulently," take which you will. It is no
   light matter, that God pronounceth 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 list, but
   it is no light matter to be cursed of God, which ruleth heaven 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 again of his own.
   And where is such a servant as Eleazer 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 this Eleazer well; consider all the circumstances of
   his diligent and faithful service, and follow it: else if you follow it
   not you read it to your own condemnation. Likewise consider the true
   service which Joseph, that young man, 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-hearted, and
   will not consider this! 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 labour;
   for without corn and such manner of sustenance we cannot live. And in
   that prayer we include all artificers; for by their labours God giveth
   us many commodities which 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 Father, which he sheweth daily over us. For our Saviour,
   knowing the liberality of God our heavenly Father, commandeth 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, commandeth us to pray, and desire all things at his
   hands.

   And here we be admonished of our estate and condition, what we be,
   namely, beggars. For we ask bread: of whom? 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 therefore 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
   of God?" Thou art but a beggar, whatsoever thou art: and though there
   be some very rich, and have great abundance, 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 rich man in
   his riches? Who made him rich? Marry, God. For it is written,
   Benedictio Dei facit divitem; "The blessing of God maketh 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 out Saviour bíddeth us to say, "us". This "us" lappeth
   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.
   Wherefore say I not, "Our Father, give me this 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 ours." For the rich man cannot say, "This is mine alone, God hath
   given it unto me for my own use." Nor yet hath 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 me 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," 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 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 according
   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 may have where to exercise his charity, God made
   some 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 that 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 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 their mouth, they love God: and if a
   man should ask here this multitude, whether they love God or no; they
   would say, "Yes, God forbid else!" But if you consider their
   unmercifulness 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, "Give us this day our daily
   bread," is God's store-house, God's treasure-house: here lieth all his
   provision, 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 therefore 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 carefulness 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
   falsehood; 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 this word "daily". God promiseth
   us to feed us daily. If ye 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.

   O what falsehood is used in England, yea, in the whole world! It were
   no marvel if the fire from heaven fell upon us, like as it did upon the
   Sodomites, only for our falsehood's sake! I will tell you of a false
   practice that was practised in my country where I dwell. But I will not
   tell it you to 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 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 children, 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, whosoever 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 fiery gallows world without end: and thou
   art as very a thief as when thou takest a man's purse from him going by
   the way, and thou sinnest as well against this commandment, Non facies
   furtum, "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 husbandmen 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
   strike [a bushel.] of fine malt or corn in the bottom of the sack, then
   they put two strikes of the worst they had; then a good strike aloft in
   the sack's mouth, and so they come to the market. Now 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 selleth all his 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 putteth 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 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 go 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 into the hands of the
   ever-living God. Leave falsehood: abhor it. Be true and faithful in
   your calling. Quaerite regnum Dei, et justitiam ejus, et cetera omnia
   adjicientur vobis: "Seek the kingdom of God, and the righteousness
   thereof, then all things necessary for you shall come unto you unlooked
   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.

   There be some men which would have this petition not to import or
   contain these bodily things, as things 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 I 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. Quaerite regnum Dei, "Seek the kingdom of
   heaven": you must set those two things together, works and prayer. He
   that is true in his vocation, doing according as God willeth him to do,
   and then prayeth unto God, that 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, think ye, say they this prayer with a faithful heart,
   "Our Father, which art in heaven; Give us this day our daily 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 coffers, 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? Laboranti et poscenti, "Unto him that laboureth and
   prayeth." That man that is so disposed shall not lack, as he saith,
   Dabit Spiritum Sanctum poscentibus illum; "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 lawfully.
   Therefore Christ saith, Solem suum oriri sinit super justos et
   injustos; "He suffers his sun to rise upon the just and unjust." Also,
   Nemo scit an odio vel amore sit dignus; "We cannot tell outwardly by
   these worldly things, which be in the favour of God, and which be not";
   for they be common unto good and bad: but the wicked have it not with 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, negue gui rigat, sed gui dat incrementum Deus; "Neither he
   that planteth is aught, nor he that watereth, but God that giveth the
   increase." Except God give the increase, all our labour is lost. They
   that be the children of this world, as covetous persons, 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 meaneth. 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 think that though
   they take other men's goods through subtilty and crafts, it is no sin.
   But I tell you, those things which we buy, or get with our labour, or
   are given us by inheritance, or otherways, 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
   conveyances, by guile and fraud, by robbery and stealing, by extortion
   and oppression, by hand-making, or howsoever you come by it beside the
   right way, it is not yours; insomuch 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 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 poenitentiam, 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 restitution look not
   for salvation. Also, this is a true sentence used of St Augustine, Non
   remittetur peccatum, nisi restituatur 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 they
   all would follow his ensample! He exercised not open 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 are 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 say A, but they will not say B. What is
   the second lesson Si quem defraudavi, reddam quadruplum; "If I have
   deceived 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 wonderful 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 devil. Finally, whatsoever they do,
   they do it in his name, because they be out of the favour of God. God
   loveth them not; therefore, I say, it is to be lamented that we hear
   nothing of restitution. St Paul saith, Qui furabantur non amplius
   furetur; "He that stale, let him steal no more." Which words teach us,
   that he which hath stolen or deceived, and keepeth 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 enough when I am sorry for it." Those fellows cannot 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, and labour faithfully and truly for our livings. Whosoever
   is so disposed, him God will favour, and he shall lack nothing: as for
   the other impenitent sluggards, they be devourers and usurpers of God's
   gifts, and therefore shall be 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. I say not so. Certain it is, that God hath
   ordained proprieties 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 commandment, Non facies
   furtum, "Thou shalt not steal," were in vain. But it is not so: the
   laws of the realm make meum et tuum, mine and thine. If I have things
   by those laws, then I have them well. But this you must not forget,
   that St Paul saith, Sitis necessitatibus sanctorum communicantes;
   "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 clauserit
   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 great many of christian
   people at that time entreated very ill, 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
   brethren, 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 Ananias and Saphira his wife, two very
   subtile persons: they went and sold their goods too; but they played a
   wise part: they would not stand in danger of the losing of all their
   goods; therefore they agreed together, and took the one part from 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 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 beware
   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 heed of falsehood, and beware of
   lies. For this Ananias, this willful Ananias, I say, because of this
   willful lie, went to hell with his wife, and there shall be punished
   world without end. Where you see what a thing it is to make a lie. This
   Ananias needed not to sell his lands, he had no such commandment: 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. O what lies are made nowadays in England, here and there in
   the markets! truly it is a pitiful thin; that we nothing consider it.
   This one ensample of Ananias and Saphira, their punishment, is able to
   condemn the whole world.

   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 necessitatibus sanctorum communicantes; "Help the
   necessity of those which be poor." Our good is not so ours that we may
   do with it what us listeth; but we ought to distribute it unto them
   which have need. No man, as I told you before, 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 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 laborat, non comedat;
   "He that laboureth 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, Magis autem
   laboret, ut det indigentibus; "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 his 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 him, "Cain, where is thy brother
   Abel?" "What," saith he, "am I my brother's keeper?" So these rich
   franklings, [A man above a vassal; a freeholder.] 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 shall 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 a one? No, I am sure you have not. And I dare lay my head to
   pledge for it, that no man living hath come, or shall 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: "Scatter that that thou hast;
   for giving is gaining." But you must take heed, and scatter it
   according unto God's will and 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, 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 Loth,
   that good man: came he to poverty through giving? No, no; he was a
   great rich man. Abraham, the father of all believers, what a liberal
   man was he; insomuch that he sat by his door watching when anybody 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
   given to take from the poor, than to relieve their poverty. 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?
   Vae, qui conjungitis 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 those which scrape and gather ever for
   their children, and in the mean season forget the poor, whom God would
   have relieved; those, I say, regard their children more than God's
   commandments: for their children must be set up, and the poor miserable
   people is forgotten in the mean season. There 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
   wickedly. 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 miseretur pauperis, foeneratur Deo; "Whosoever
   hath pity over 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 sixpence, or three-pence, or two-pence." No, no; this reasoning
   will not serve 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 shall 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, (for the laws are not so precise,) yet for all that he doth
   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. It shall come again, thou shalt not lose it; or else God is not
   God. What needeth it to use such deceitfulness and falsehood 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:
   quadruplum, "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 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 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, &c.,
   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 mass?" I say, "No; according
   unto God's word, and my conscience, it is naught, it is but
   deceitfulness, it is the devil's doctrine." Now I must go to prison, I
   leave all things behind 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
   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
   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 giveth but only worldly goods, but the poor giveth
   him by the promise of God all felicity.

   Quotidianum, "Daily." Here 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. Further, in 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 requireth 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 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 you have heard how you must be apparelled; you must
   labour and do your duties, and then come, and you shall find all 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 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.
     __________________________________________________________________

The Sixth Sermon upon the Lord's Prayer, made by Master Hugh Latimer.

   Et remitte nobis debita nostra, sicut et nos remittimus debitoribus
   nostris. -- Matthew vi. 12.

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

   This is a very good prayer, if it be said in faith with the whole
   heart. There was never none that did say it with the heart, but he had
   forgiveness; and his trespasses and all his sins were pardoned and
   taken from him. As touching the former petitions, I told you that many
   things were contained 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 great thing. Therefore I
   would have you to mark it well: but specially keep in your remembrance,
   how our Saviour 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 day our daily bread." I would these proud and
   lofty fellows 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 say, all christian people, help me to get my living at God's hand;
   for when they say "our," they include me in their 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 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 diminishing 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 inheritance, 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 highway. There be many
   which follow Zachee in his illness, but there be but few, or none at
   all, which will follow him in his goodness: Si quem 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, first, by the holy
   scripture; secondarily, by all the writers that ever wrote upon
   scripture. Yea, the very school-doctors, as bad as they were, yet they
   never contraried in that, but said: Restitutiones famae 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 anybody, 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 immaculatus, "An undefiled Lamb." I
   remember a verse which I learned almost forty years ago, which is this:
   Saepe precor mortem, mortem quoque deprecor idem; "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 I would avoid it. Like as
   Elias the prophet, when Jezabel had killed the prophets of the Lord;
   Elias, being in a hole 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 desired things at God's hand. Now
   cometh deprecor; I desire 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 this 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 trespasses." Now you ask,
   wherein standeth our righteousness? Answer: in that, that God forgiveth
   unto us our unrighteousness. Wherein standeth our goodness? In that,
   that God taketh away our illness; so that our goodness standeth in his
   goodness.

   In the other petition we desire all things necessary for our bodily
   life, as long as we be here in this world: Unusquisque enim tempus
   certum habet praedefinitum a Domino; "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, because 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 kine." 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 fight
   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. Peradventure God hath appointed thee
   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
   presumptuousness, without an ordinary calling, such going to war I
   allow not: but when thou art called, go in the name of the 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; and so we
   acknowledge ourselves to be offenders: for the unguilty needeth no
   pardon. This pardon, or remission of sins, is so necessary, that no man
   can be saved without it. Therefore of remission standeth the Christian
   man's life: for so saith David, Beati quorum remissae sunt iniquitates,
   et quorum tecta suet peccata; "They are blessed of God whose iniquities
   are forgiven, and whose sins are covered." He saith not, Blessed be
   they which have never sinned, for where dwell such fellows which never
   sinned? Marry, nowhere; they are not to be gotten. Here the prophet
   signified that all we be sinners; for he saith, quorum peccata sunt
   remissa, "whose sins are pardoned." And here we be painted out in our
   colours, else we would be proud; and so he saith in the gospel, Cum
   sitis mali, "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 sins, and washeth them away. And though one man had done all the
   world's sins since Adam's time, yet he may be 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 this is a wicked hiding, and this hiding will not serve.
   Videt et requiret; "He seeth our wickedness, and he will punish it":
   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 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 that 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 remission 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 witnesseth: 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 faith. 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 teacheth 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 word be necessary to be heard, then we 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 these things; for by this office of
   preaching God sendeth faith. The office is the office of salvation; for
   "it hath pleased God" per stultitiam praedicationis salvos facere
   credentes, "by the foolishness of preaching to save the believers." So,
   I say, we pray for this office which bringeth faith. Faith bringeth to
   Christ; Christ bringeth remission of sins; remission of sins bringeth
   everlasting life.

   O, 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 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 penitent heart,
   there was never man but he was heard. If 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 done against me, do I,
   I say, deserve or merit at God's hand forgiveness of my own sins? No,
   no; God forbid! for if this should be so, then farewell Christ: it
   taketh him clean away, it diminisheth his honour, and it is very
   treason wrought against Christ. This hath been in times past taught
   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 remission; unto him only pertaineth this honour.
   For remission of sins, wherein consisteth everlasting life, is such a
   treasure, that passeth all 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-shedding, that cleanseth us from our sins. Therefore,
   whosoever is minded contrary unto this, Factus est reus laesae
   majestatis; "he robbeth Christ of his majesty," and so casteth himself
   into everlasting danger. For though the works which we do be good
   outwardly, and God be pleased with 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
   unperfectness, 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 for perfect; and so we come to perfectness
   by him. So you see, as 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 gift. As touching our good works which we 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 that trespass against us"? I tell you, this addition is
   put unto it not without great cause: for our Saviour, being a wise and
   perfect schoolmaster, would speak no words in vain. This addition is
   put unto it, to be a certain and sure token unto us, whether we have
   the true faith in our hearts or no. For faith, the right faith, I say,
   consisteth 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 devil himself believeth the
   stories, and yet is, and shall be damned world without end. Therefore
   we must have the right faith, the lively faith, the faith that bringeth
   salvation; 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 that was done for my
   sake; to redeem with his passion my sins, and all theirs which believe
   and trust in him. If I believe 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
   acknowledgeth his faults and trespasses, and desireth me to forgive
   him: if I now feel myself ready and willing to give 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 his Son's sake. But when my
   neighbour cometh unto me, 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 which live most godly, have
   in this world the greatest rebukes: they are, slandered and backbitten,
   and divers ways vexed of the wicked. Therefore thou, whosoever thou
   art, that sufferest 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 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 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 written, Si quis dixerit quoniam diligo
   Deum, et odio habet fratrem suum, mendax est: "Whosoever saith, I love
   God, and hateth his brother, that man or woman is a liar." For it is
   impossible for me to love God and hate my neighbour. And our Saviour
   saith, Si oraveritis, 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 pardoned, went out and
   took one of his fellow-servants by the neck, and handled him most
   cruelly, saying, "Give me my money." He had forgotten, belike, that his
   lord had forgiven 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 paid the last farthing. Upon
   that our Saviour saith, Sic et Pater meus coelestis faciet vobis, si
   non remiseritis unusquisque fratri suo 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 patience 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 say, "O 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; only Christ, he is "the Lamb of God which taketh away our
   sins." Therefore when we be sick, we should say: "Lord God, thy will be
   done; if I can do anything to thy honour and glory, Lord, suffer me to
   live longer: but thy will be done!" As for satisfaction, we cannot do
   the least piece 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 be children of
   God: to this our Saviour also exhorteth us, saying, Si frater tuus
   habet aliquid adversum te, relinque, &c. "If thou offerest therefore
   thy gift before the altar, 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
   our Saviour, "if thy brother have any thing against thee: go 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 nowadays, 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, he hath power given unto him from our
   Saviour to absolve in such wise as he is commanded by him: but I think
   ministers 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 instructed in the word of
   God, can and may absolve in open preaching; not of his own authority,
   but in the name of God for God saith, Ego sum qui deleo iniquitates; "I
   am he that cleanseth thy sins." But I may absolve you, as an officer 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 affectioned, Ego
   absolvo 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 bind 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 contra me,
   "that sinneth 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 him?" Answer: Forsooth,
   God himself doth not so; he forgiveth not sins, except the sinner
   acknowledge himself, confess his wickedness, and cry him mercy. Now I
   am sure God requireth no more at our hands than he doth himself.
   Therefore I will say this: if thy neighbour or any man hath done
   against thee and will not confess his faults, but wickedly defendeth
   the same, I, for my own discharge, must put away all 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 afore the righteous judge.

   Here I have occasion to speak against the Novatians, which deny
   remission of sins. Their opinion is, that he which cometh once to
   Christ, and hath received the Holy Ghost, 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 sacrifice," &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 Spira; 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 remission of
   sin in the name of Christ, and then I ascertain you that you sin not
   against the Holy Ghost. For gratia exsuperat supra peccatum; "The mercy
   of God far exceedeth our sins."

   I have heard tell of some, which when they said this petition, they
   perceived that they asked of God forgiveness, like as they themselves
   forgive their neighbours; and again, perceiving themselves so unapt to
   forgive their neighbours' faults, came to that point, that they would
   not say this prayer at all; but took our Lady's Psalter in hand, and
   such fooleries; 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 poenam,
   guiltiness and not the pain; and therefore they believe they shall go
   into purgatory, and there to be cleansed from their sins: which thing
   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 repented; 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 he 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 cometh through hearing the word of God. Remember then
   this addition, "As we forgive them that trespass against us;" which is
   a sure token, whereby we know whether we have the true 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.
     __________________________________________________________________

The Seventh Sermon upon the Lord's Prayer

   Et ne nos inducas in tentationem, sed libera nos a malo. -- Matthew vi.
   13.

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

   In the petition afore, where we say, "Forgive us our trespasses," there
   we fetch remedies for sins past. For we must needs have forgiveness; we
   cannot remedy the matter of ourselves; our sins must be remedied by
   pardon, by remission: other righteousness we 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 well this addition, "as we
   forgive them that trespass"; for our Saviour putteth the same unto it,
   not to that 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 even [71] 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 we
   shall find remission of our sins. And though we 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 afterwards is sorry for it,
   crieth God mercy, and so cometh to forgiveness of the same sin; but by
   and by, willingly, and wittingly, doth the self-same sin again; -- he
   renovateth by so doing all those sins which beforetimes were forgiven
   him. Which thing appeareth by the lord, that took reckoning of 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 unthankful 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 dangerous 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 remedy, here we desire God that he will preserve us from
   falling into sin. Our Saviour, that loving school-master, knew whereof
   we had need; therefore he teacheth 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 therefore 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 old enemy, a
   fellow of great antiquity; he hath endured this five thousand five
   hundred 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 cunning and expert in
   his craft, and knoweth how to go to work, how to do his business in the
   readiest 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 health or sickness, life or death; he
   knoweth how to use the 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 riches 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 so 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, saying, Divitiae 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. 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 robbing, 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
   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 in the fearful hands of God. Such a
   fellow is the devil, that old doctor!

   If it cometh to pass that a man fall into open ignominy 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 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 in very deed is naught and
   deceitful, and the devil's own invention; 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 commonly, 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 semel est imbuta recens servabit odorem Testa
   diu; "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, aeque ac
   quod non habet; "The covetous man lacketh as well those things which he
   hath, as those things which he hath not." So likewise when we be in
   health, the devil moveth us to all wickedness and naughtiness, to
   whoredom, lechery, theft, and other horrible faults; putting clean out
   of our mind the remembrance of God and his judgments, insomuch that we
   forget that we shall die. Again, when we be in sickness, he goeth about
   like a lion to move and stir us up to impatiency and murmuring against
   God; or else he maketh our sins so horrible before us that we fall into
   desperation. And so it appeareth that there is nothing either so high
   or low, so great or small, but the devil can use that self-same thing
   as a weapon to fight against us withal, like as with a sword. Therefore
   our Saviour, knowing the crafts and subtilties of our enemy the devil,
   how he goeth about day and night, without intermission, to seek our
   destruction, teacheth 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.

   Here by this petition, when we say, "Lead us not into temptation," we
   learn to know our own impossibility and infirmity; namely, that we be
   not able of our ownselves to withstand this great and mighty enemy, the
   devil. Therefore here we resort to God, desiring him to help and defend
   us, whose power passeth the strength of the devil. So it appeareth that
   this is a most needful petition: for when the 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 temptation 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, O God, must help us to
   strive and fight." It is with this petition, "lead us not into
   temptation," even as much as St Paul saith, Ne regnet igitur peccatum
   in vestro mortali corpore; "Let not sin reign in 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
   suffer sin to have the rule and governance 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 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 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
   petition, 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 scripture commendeth it,
   and we shall be rewarded for it for St James saith, Beatus vir qui
   suffert tentationem; "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 I 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 vanquisheth the great strength and might of the devil. And
   afterward he promiseth us we shall have coronam vitae, "the crown of
   life"; that is to say, we shall be rewarded in everlasting life. To
   whom did God promise coronam vitae, everlasting life? Diligentibus se,
   saith St James, "Unto them that love him"; not unto them that love
   themselves, and follow their own affections. Diligentibus se: it is an
   amphibologia; [72] and therefore Erasmus turneth it into Latin with
   such words, A quibus dilectus est Deus, -- non, diligentibus se; 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: Militia est vita hominis 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 Jebusites
   that are within us. We may not fight one with another to avenge
   ourselves and to satisfy our irefulness; but we should fight against
   the ill motions which rise up in our hearts against the law of God.
   Therefore remember that our life is a warfare: let us be contented to
   be tempted. 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 suffereth 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
   vitae, "everlasting life."

   Further, it is a necessary thing to be tempted of God; 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."
   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 tranquility; we forget 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 bishop, which rode 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; in what
   honour and dignities he was; how many fair children 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 ready the horses; for
   the bishop thought that God was not in that house, because there was no
   temptation there: he took his leave, and went his ways. Now when he
   came two or three mile off, he remembered his book which he had left
   behind 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 appeareth that it is a good thing to have temptation. This man
   thought himself a jolly fellow, because all things went with him: but
   he knew not St James's lesson, Beatus qui suffert tentationem; "Blessed
   is he that endureth 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 in
   this world. But we have a great comfort, which is this: Fidelis est
   Deus, qui non sinit nos tentari supra quam ferre possumus; "God is
   faithful, who will not suffer us to be tempted above our strength." If
   we mistrust God, 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 vitae, "everlasting life." If we
   consider this, and ponder it in our hearts, wherefore 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 ad satientatem,
   "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 mistrust him, taught them to fight against temptation,
   saying, Vigilate et orate. As who say, "I tell you what you shall do:
   resort to God, seek comfort of him, call upon him in my 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 impediment 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 wickedness are
   temptations. And we be tempted most commonly two manner of ways, a
   dextris et a sinistris, "on the right hand, and on the left hand."
   Whensoever we be in honours, wealth, and prosperities, then we be
   tempted on the right hand: but when we be in open shame, outlaws, 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 go and take out. a new lesson of
   discretion, to flatter themselves and the world withal; and so they
   verify that saying, Honores 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," &c. But it followeth, Stulte,
   "Thou 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 appeareth 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.

   Truth it is that God tempteth. Almighty God tempteth 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 mindeth 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? Even, 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 he is, our hope is in God. He cannot
   hurt or slay us without the permission of God: therefore let us resort
   unto God, and desire him that he will enable us to fight against him.
   Further, 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. O, 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 audience, there be many
   thousand devils, which go about to 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 ensample: I see a fair woman, I like her
   very well, I wish in my heart to have her. Now withstand; this is a
   temptation. Shall I follow my affections? No, no: call to remembrance
   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 away my living, or hurt
   me of my good name: the devil 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 him with the word
   of God: Resistite, "Withstand and resist." "Away thou, Satan; thou
   movest me to that which God forbiddeth; 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 metaphorical speech. That ye may understand it,
   take an ensample. This man hath done harm unto thee: make him warm with
   thy benefits; bear patiently the injuries done unto thee 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 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 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 this 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 understood 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, "Be 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 Stafford read a lecture, there I
   heard him; and in expounding the epistle to the Romans, coming to that
   place where St Paul saith, 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 ensample, saying, that he knew in
   London a great rich merchant, which merchant had a very poor neighbour;
   yet for all his poverty, he loved him very well, and lent him money at
   his need, and let him to come to his table whensoever he would. It was
   even at that time when Doctor Colet was in trouble, and should have
   been burnt, if God had not turned the king's heart to the contrary. Now
   the rich man began to be a scripture man; he began to smell the gospel:
   the poor man was a papist still. It chanced on a time, when the rich
   man talked of the gospel, sitting at his table, where he reproved
   popery and such kind of things, 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 money of him, as he was wont
   to do before-times; yea, and conceived such hatred and malice against
   him, that he went and accused him before the bishops. Now the rich man,
   not knowing any such displeasure, 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 customable 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 temptations, resort
   hither for aid and help, and withstand betimes: for I tell thee if thou
   withstandest and fightest against him betimes, certainly thou shalt
   find him most weak; but if thou sufferest him to enter into thy heart,
   and hath a delight in his motions, tunc 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, Qui volunt ditescere,
   incident in multas 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 we 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
   destruction: 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. Therefore
   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
   proudness, and so despise God; not too little, lest he should fall to
   stealing, and so transgress the law of God.

   Sed libera nos a malo: "But deliver us from evil." This evil, the
   writers take it for the devil; for the devil is 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 own selves 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 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 uprightly.
   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 pleasantly:
   yet sometimes we see that such an easy life 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 store-house of God. For
   here we shall find all things necessary both for our souls and bodies.
   Therefore I desire you most 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 the glory, world without end. Amen." These
   words are added not without cause; for like as we say in the beginning,
   "Our Father," signifying that he will fulfill our request, so at the
   end we conclude, saying, "Thine is the 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 we 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 Lord 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 in Christ; for so he saith, Hic est Filius meus
   dilectus, in quo mihi hene complacitum est; "This is my well-beloved
   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
   the greatest comfort in the world to talk with God, and to call upon
   him, in this prayer that Christ himself hath taught us; for it taketh
   away the bitterness of all afflictions. Through prayer we receive the
   Holy Ghost, which strengtheneth and comforteth us at all times, in all
   trouble and peril.

   Quia tuum est regnum, et potentia, et gloria; "For thine is the
   kingdom, the power, and the glory." The kingdom of God is general
   throughout all the world; heaven and earth are under his dominion. As
   for the other kings, they are kings indeed, but to God-ward they be 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 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 pleaseth 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, "Through me kings rule." To say this
   prayer with good faith and penitent heart is a sacrificium laudis, "a
   sacrifice of thanksgiving." We were wont to have Sacrificium missae,
   "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 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 commodities.

   And, as I told you before, we may say this prayer whole or by parts,
   according as we shall see occasion. For 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 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.

   Excerptae per me, Augustinum Bernerum, Helvetium.
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   [71] Fellow-Christian.

   [72] A sentence that will bear a double meaning.
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                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Exodus

   [1]14:1-31

   2 Kings

   [2]20:1

   Ecclesiastes

   [3]5

   Matthew

   [4]6:9   [5]6:9   [6]6:10   [7]6:10   [8]6:11   [9]6:12   [10]6:13
   [11]22:21   [12]22:21   [13]22:21

   Luke

   [14]12:15   [15]16:1-31   [16]16:8

   Romans

   [17]15:4   [18]15:4   [19]15:4   [20]15:4   [21]15:4   [22]15:4
   [23]15:4   [24]15:4   [25]15:4

   Ephesians

   [26]6:10-20   [27]6:10-20
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Index of Scripture Commentary

   Matthew

   [28]6:9   [29]6:9   [30]6:10   [31]6:10   [32]6:11   [33]6:12
   [34]6:13   [35]22:21

   Luke

   [36]12:15   [37]16:1-31

   Romans

   [38]15:4   [39]15:4   [40]15:4   [41]15:4   [42]15:4   [43]15:4
   [44]15:4   [45]15:4

   Ephesians

   [46]6:10-20
     __________________________________________________________________

Index of Latin Words and Phrases

     * Ambulabo in pravitate cordis mei: [47]1
     * Caritas si est operatur; si non operatur, non est: [48]1
     * Cavete ab avaritia: [49]1
     * Cum oratis, dicite, Pater noster, qui es in coelis: [50]1
     * Estque recta homini via, cujus tamen postremum iter est ad mortem:
       [51]1
     * Pater-noster: [52]1
     * Peccavimus cum patribus nostris: [53]1
     * Perverterunt judicium: [54]1
     * Quia tuum est regnum, et potentia, et gloria, in secula seculorum:
       [55]1
     * Quis putas est servus prudens et fidelis: [56]1
     * Sicut in diebus Loth: [57]1
     * Sufficit tibi gratia mea, Paule: [58]1
     * Vigilate et orate; spiritus guidem promptus est, caro autem
       infirma: [59]1
     * Vindica me de adversario: [60]1
     * bene: [61]1 [62]2
     * domesticos fidei: [63]1
     * in praedium: [64]1
     * primogenitus: [65]1
     * sed cum fortior eo supervenerit: [66]1
     * ut oportet: [67]1
     * A quibus dilectus est Deus, -- non, diligentibus se: [68]1
     * A terrore ejus ne formidetis, neque animo frangamini, quin potius
       Dominum exercituum ipsum sanctificate: [69]1
     * Ab occultis meis menda me: [70]1
     * Ab occultis meis munda me, Domine: [71]1
     * Abstulit Dominus iniquitatem tuam: [72]1
     * Acceperunt munera: [73]1
     * Accepit panem; postquam gratias egisset, fregit, et dixit,
       Accipite, edite: [74]1
     * Ad praedicationem Jonae crediderunt Deo: [75]1
     * Adhuc quadraginta dies, et Ninive subvertetur: [76]1 [77]2
     * Adjutor in necessitatibus: [78]1
     * Adveniat regnum tuum: [79]1 [80]2 [81]3 [82]4 [83]5
     * Advocatum, non advocatos: [84]1
     * Ager: [85]1
     * Agnitio peccatorum: [86]1
     * Agnus immaculatus: [87]1
     * Agnus occisus ab origine mundi: [88]1
     * Alii dividunt sua, et ditiores fiunt; alii rapiunt non sua, et
       semper in egestate sunt: [89]1
     * Amen: [90]1 [91]2 [92]3 [93]4 [94]5 [95]6
     * An non ulciscetur anima mea?: [96]1
     * Angore correptus prolixius orabat: [97]1
     * Anima mea tristis est usque ad mortem: [98]1
     * Anima, nunc ede, bibe, &c: [99]1
     * Argentum tuum versum est in scoriam: [100]1
     * Argentum tuum versum est in scoriam, principes tui infideles, socii
       forum: [101]1
     * At illi obtulerunt illi denarium: [102]1
     * At nos non sumus in tenebris: [103]1
     * Audi vocem populi in omnibus quae dicunt tibi; non enim te
       reprobant, sed me reprobarunt ne regnem super eos: [104]1
     * Audiant montes judicia Domini: [105]1
     * Audio: [106]1
     * Audite eos: [107]1
     * Audite illos, ita parvum ut magnum: [108]1
     * Audite, quid judex dicat: [109]1
     * Auditur inter vos stuprum: [110]1
     * Audivimus quosdam inter vos versantes inordinate nihil operis
       facientes: [111]1
     * Audivit omnes Israel: [112]1
     * Auxiliator in necessitatibus: [113]1
     * Avarus caret quod habet, aeque ac quod non habet: [114]1
     * Beata terra ubi rex nobilis: [115]1
     * Beati gui audiunt verbum Dei, et custodiunt illud: [116]1
     * Beati qui audiunt verbum Dei: [117]1
     * Beati qui audiunt verbum Dei, et custodiunt illud: [118]1
     * Beati quorum remissae sunt iniquitates, et quorum tecta suet
       peccata: [119]1
     * Beatus es: [120]1
     * Beatus qui suffert tentationem: [121]1
     * Beatus vir cui Dominus non imputat iniquitatem: [122]1
     * Beatus vir qui suffert tentationem: [123]1
     * Benedictio Dei facit divitem: [124]1 [125]2
     * Bonum est concilium: [126]1
     * Caesaris: [127]1
     * Caritas operit multitudinem peccatorum: [128]1
     * Cave: [129]1
     * Cavete a fermento Pharisaeorum: [130]1
     * Cavete vero vobis a pseudo-prophetis, qui veniunt ad vos: [131]1
     * Cavete vobis a fermento Pharisaeorum: [132]1
     * Centuplum accipiet: [133]1
     * Christus est propitiatio pro peccatis nostris: [134]1
     * Christus existens Pontifex futurorum bonorum: [135]1
     * Cibus meus est ut faciam voluntatem ejus, qui misit me: [136]1
     * Circumit: [137]1
     * Clamabunt ad me et ego non exaudiam eos: [138]1
     * Clamor operariorum ascendit ad aures meas: [139]1
     * Clemens: [140]1
     * Coelum et terram impleo: [141]1
     * Coelum mihi sedes est, et terra scabellum pedum meorum: [142]1
     * Coepit expavescere: [143]1
     * Coepit regnare: [144]1
     * Comedent et non saturabuntur: [145]1
     * Commenda Domino viam tuam, et ipse faciet: [146]1
     * Commonstrat illi omnia regna mundi: [147]1
     * Communicantes necessitatibus: [148]1
     * Communicate catechizanti in omnibus bonis:: [149]1
     * Concordia fratrum, amor proximorum, et vir ac mulier bene sibi
       consentientes: [150]1
     * Conservavi mihi argentum et aurum: [151]1
     * Constituite contemptos qui sunt in ecclesia: [152]1
     * Contradicentes convincere: [153]1
     * Conversationem inter genies habentes bonam: [154]1
     * Copiosa est apud Deum redemptio: [155]1
     * Cor regis in manu Domini: [156]1
     * Cor regis in manu Domini, et quo vult vertit illud: [157]1
     * Cor regís in manu Domini: [158]1
     * Credentes: [159]1
     * Cui plus datum est, plus requiretur ab illo: [160]1
     * Cuicunque volo do illa: [161]1
     * Cujus est imago haec et superscriptio? Dicunt ei, Caesaris: [162]1
     * Cum convertissem me ad omnia &c: [163]1
     * Cum dixerint, Pax et tranquillitas: [164]1
     * Cum dixerint, Pax, pax: [165]1
     * Cum essem parvulus sapiebam ut parvulus: [166]1
     * Cum essemus apud vos, hoc praecipiebamus vobis, ut si quis nollet
       operari is nec edat: [167]1
     * Cum esset in forma Dei, exinanivit seipsum: [168]1
     * Cum fortis armatus custodierit atrium: [169]1 [170]2
     * Cum ipso sum in tribulatione: [171]1
     * Cum non cognoverit mundus per sapientiam Deum, placuit Deo per
       stultitiam praedicationis salvos facere credentes: [172]1
     * Cum sitis mali: [173]1
     * Cum veneris: [174]1
     * Cum veneris in terram quam Dominus Deus dat tibi possederisque eam:
       [175]1
     * Cumulant sibi ipsis iram in die irae: [176]1
     * Cupio dissolvi et esse cum Christo: [177]1
     * Currebatis bene: [178]1
     * Da gloriam Deo: [179]1
     * Da mihi cor docile: [180]1
     * Da quod jubes, et jube quod vis: [181]1
     * Dabit Spiritum Sanctum poscentibus illum: [182]1
     * Dabitur: [183]1
     * Dabo os et sapientiam, cui non possunt resistere omnes adversarii
       vestri: [184]1
     * Dabo tibi regem in furore meo: [185]1
     * Date: [186]1 [187]2
     * Date, et dabitur vobis: [188]1 [189]2 [190]3
     * Davum: [191]1
     * De triplici vita: [192]1
     * Declinaverunt post avaritiam: [193]1
     * Dedit mihi Deus semen pro Abel quem occidit: [194]1
     * Dei bonitas te ad poenitentiam adducit: [195]1
     * Deus non volens iniquitatem tu es: [196]1
     * Deus transfert regna: [197]1
     * Deus vult omnes homines salvos fieri: [198]1
     * Diligentibus se: [199]1 [200]2
     * Diliges Dominum Deum tuum ex toto corde tuo, et do tota anima tua,
       et in tota mente tua, et proximum sicut teipsum:: [201]1
     * Dimidium plus toto: [202]1
     * Dispone domui tuae, morte morieris et non vives: [203]1
     * Divitiae si affluant, nolite cor apponere: [204]1
     * Dixit insipiens in corde suo, Non est Deus: [205]1
     * Dolores nostros ipse portavit: [206]1
     * Dominamini: [207]1
     * Domine, O Domine Deus: [208]1
     * Domine, altaria tua subverterunt: [209]1
     * Domine, dirige gressus meos: [210]1 [211]2
     * Domine, fac quae praecipis, et praecipe quod vis: [212]1
     * Domine, gressus meos dirige, ne dominetur peccatum in meo mortali
       corpore: [213]1
     * Domine, memento mei cum veneris in regnum tuum: [214]1
     * Domini est terra et plenitudo ejus: [215]1
     * Domino Christo servitis: [216]1 [217]2 [218]3
     * Dominus de coelo prospexit: [219]1
     * Dominus dominantium: [220]1
     * Dominus facit quicquid volunt timentes eum, et clamorem eorum
       exaudit ac servat eos: [221]1
     * Dominus videat et requirat: [222]1
     * Domus mea deserta, vos festinatis unusquisque in domum suam: [223]1
     * Duc in altum: [224]1 [225]2 [226]3
     * Duc in altum:: [227]1
     * Duo litigabant inter se: [228]1
     * Ecce Agnus Dei qui tollit peccata mundi: [229]1
     * Ecce clamor populi: [230]1
     * Ecce filii me vobiscum sunt: [231]1
     * Ego absolvo vos: [232]1 [233]2
     * Ego alium cibum habeo: [234]1
     * Ego crescere te faciam vehementer, ponamque te in gentes, sed et
       reges ex to prodibunt: [235]1
     * Ego eripiam te: [236]1
     * Ego in die visitationis, &c: [237]1
     * Ego ligo vos: [238]1
     * Ego regnabo: [239]1
     * Ego retribuam: [240]1
     * Ego senui, ecce filii mei vobiscum sunt: [241]1
     * Ego sum qui deleo iniquitates: [242]1
     * Ego sum via: [243]1
     * Ego veni vocare peccatores ad poenitentiam: [244]1
     * Ego visitabo: [245]1
     * Epiices: [246]1
     * Epiicia: [247]1
     * Erat dives: [248]1
     * Eripiam te: [249]1
     * Erudimini qui judicatis terram: [250]1
     * Est Deus in coelo: [251]1
     * Est alia infirmitas pessima quam vidi sub sole, divitiae
       conservatae in malum domini sui:: [252]1
     * Et adulteros et fornicatores judicabit Dominus: [253]1
     * Et aliis civitatibus oportet me evangelizare regnum Dei, nam in hoc
       missus sum: [254]1
     * Et loquentem eum audierunt in silentio, seriem locutionis non
       interrumpentes:: [255]1
     * Et ne nos inducas in tentationem, sed libera nos a malo: [256]1
     * Et non potuerunt reprehendere verbum ejus coram populo: [257]1
     * Et postquam: [258]1
     * Et postquam sederit rex: [259]1
     * Et qui justificat impium, et qui condemnat justum, ambo
       abominabiles coram Domino: [260]1
     * Et remitte nobis debita nostra, sicut et nos remittimus debitoribus
       nostris.: [261]1
     * Evangelistae tantum scripserunt de sermonibus et miraculis Christi
       quantum cognoverunt, inspirante Deo, sufficere ad aedificationem
       ecclesiae, ad confirmationem fidei, et ad salutem animarum: [262]1
     * Evangelium est potentia Dei ad salutem omni credenti: [263]1 [264]2
     * Excerptae per me, Augustinum Bernerum, Helvetium.: [265]1
     * Exhortari per sanam doctrinam: [266]1
     * Exi a me Domine, quia homo peccator sum: [267]1
     * Exite de illa, populus meus: [268]1
     * Exivit qui seminat seminare semen suum: [269]1
     * Expectavi ut faceret judicium, et fecit iniquitatem: [270]1
     * Exspectavi ut facerent judicium, et ecce iniquitas; exspectavi ut
       facerent justitiam et ecce clamor: [271]1
     * Factum est autem: [272]1
     * Factum est cum senuisset Samuel, fecit filios suos judices populo:
       [273]1
     * Factus est reus laesae majestatis: [274]1
     * Fecit eos exemplum iis qui impii forent acturi: [275]1
     * Felix quem faciunt aliena pericula cautum: [276]1
     * Fiat voluntas tua: [277]1 [278]2 [279]3 [280]4 [281]5
     * Fidelis est Deus, qui non patietur vos tentari supra id quod
       potestis: [282]1
     * Fidelis est Deus, qui non sinit nos tentari supra quam ferre
       possumus: [283]1
     * Fides ex auditu: [284]1 [285]2
     * Filii huius seculi: [286]1
     * Filii hujus seculi: [287]1
     * Finis omnium appropinquat: [288]1
     * Fortis: [289]1
     * Frange esurienti panem tuum: [290]1
     * Frater qui adjuvatur a fratre quasi civitas firma et turris fortis:
       [291]1
     * Glorificabis me: [292]1
     * Gratiae expectivae: [293]1
     * Gutta cavat lapidem non vi sed saepe cadendo: [294]1
     * Habebit secum: [295]1
     * Habentes igitur Pontificem magnum qui penetravit coelos, Jesum
       Filium Dei, accedamus cum fiducia ad thronum gratiae, ut
       consequamur misericordiam: [296]1
     * Habentes victum et vestitum: [297]1
     * Haec est voluntas Dei, ut obturetis os adversariorum bene agendo:
       [298]1
     * Hic est Filius meus dilectus, in quo mihi bene complacitum est;
       ipsum audite: [299]1
     * Hic est Filius meus dilectus, in quo mihi bene complacui: [300]1
     * Hic est Filius meus dilectus, in quo mihi hene complacitum est:
       [301]1
     * Hic est Filius meus dilectus, ipsum audite: [302]1
     * Hic est cibus meus ut faciam voluntatem Patris mei qui misit me:
       [303]1
     * His autem qui suet ejusmodi praecipimus et obsecramus: [304]1
     * Hoc est corpus meum: [305]1 [306]2
     * Hoc facite in mei recordationem: [307]1
     * Honorabile conjugium inter omnes: [308]1
     * Honores mutant mores: [309]1
     * Horror mortis gravior ipsa morte: [310]1
     * Huic omnes prophetae testimonium perhibent, remissionem peccatorum
       accipere per nornen ejus omnes qui credunt in eum: [311]1
     * Humilia respicit: [312]1
     * Hunc deprehendimus evertentem gentem, et vetantem tributa dani
       Caesari: [313]1
     * Ideo me misit Pater in mundum, ut qui credit in me non pereat, sed
       habeat vitam aeternam: [314]1
     * Ignis consumens: [315]1
     * Ignorantia non excusat, praesertim voluntaria et affectata: [316]1
     * Ille praeest: [317]1
     * Imperabatis ovibus meis: [318]1
     * In altis habitat: [319]1
     * In diebus illis non erat rex in Israel: [320]1
     * In dolore paries: [321]1
     * In hoc apparuit Filius Dei, ut destruat opera diaboli: [322]1
     * In livore ejus sanati sumus: [323]1
     * In multis offendimus omnes: [324]1
     * In sudore vultus tui vesceris pane tuo: [325]1
     * Ingressus es advena: [326]1
     * Inierunt consilium: [327]1
     * Instat regnum coelorum: [328]1
     * Interim: [329]1
     * Invoca me in die tribulationis: [330]1
     * Invoca me in die tribulationis, et ego eripiam te: [331]1
     * Invoca me in die tribulationis, et exaudiam te, et glorificabis me:
       [332]1
     * Ita parvum ut magnum: [333]1
     * Ite in universum mundum, et praedicate evangelium omni creaturae:
       [334]1
     * Ite, maledicti, in ignem aeternum: [335]1
     * Item: [336]1
     * Jacta super Dominum curam tuam: [337]1
     * Judex: [338]1
     * Juste quad justum est judicare: [339]1
     * Justus: [340]1
     * Justus si morte praeoccupatus fuerit in refrigerio erit: [341]1
     * Laboranti et poscenti: [342]1
     * Laboravi in gemitu meo: [343]1
     * Labores manuum tuarum: [344]1 [345]2
     * Labores manuum tuarum comedes, et bene tibi erit: [346]1
     * Labores manuum tuarum manducabis, et bene tibi erit: [347]1
     * Labores manuum tuarum quia manducabis, beatus es, et bene tibi
       erit: [348]1
     * Lacrymae miserorum descendunt ad maxillas: [349]1
     * Laudatur impius in desideriis animae suae: [350]1
     * Laxate retia: [351]1
     * Licet censum dare Caesari, an non?: [352]1
     * Longanimis: [353]1
     * Loquebatur illis de regno Dei: [354]1
     * Lucerna pedibus meis verbum tuum et lumen semitis meis: [355]1
     * Magis autem laboret, ut det indigentibus: [356]1
     * Magister, scimus quod verax es: [357]1
     * Magistratus virum commonstrat: [358]1
     * Major devotio in laicis vetulis quam in clericis, &c: [359]1
     * Major est Dei misericordia, quam iniquitas tua: [360]1
     * Maledictus gui facit opus Domini negligenter: [361]1
     * Maledictus qui facit opus Dei fradulenter: [362]1
     * Maledictus qui facit opus Domini negligenter: [363]1
     * Mediocres optime vivunt: [364]1
     * Melius est dare quam accipere: [365]1
     * Memento, homo, quod cinis es, et in cinerem reverteris: [366]1
     * Memores estote uxoris Loth: [367]1
     * Mendacio protecti sumus: [368]1
     * Merces vestra multa est in coelis: [369]1
     * Meus cibus est, ut faciam voluntatem Patris mei qui est in coelo:
       [370]1
     * Mihi vindicta: [371]1
     * Mihi vindicta, ego retribuam: [372]1 [373]2 [374]3
     * Mihi vindicta, et ego retribuam, &c: [375]1
     * Mihi vindictam et ego retribuam: [376]1
     * Militia est vita hominis super terram: [377]1
     * Miror si aliquis rectorum potest salvari: [378]1 [379]2
     * Miror si aliquis rectorum salvabitur: [380]1
     * Misericordiam volo, et non sacrificium: [381]1
     * Misericors: [382]1
     * Miserunt discipulos suos cum Herodianis: [383]1
     * Mulier cum parit tristitiam habet, &c: [384]1
     * Multi sunt vocati: [385]1
     * Multi sunt vocati, pauci vero elecit: [386]1
     * Nam abbreviabuntur dies propter electos: [387]1
     * Ne elevetur cor regis: [388]1
     * Ne inclinemus praeceptis et traditionibus patrum, negue faciamus
       quod videtur rectum in oculis nostris: [389]1
     * Ne interficias eum; quis enim impune manum suam inferret uncto
       Domino: [390]1
     * Ne intres in judicium cum servo tuo: [391]1
     * Ne regnet igitur peccatum in vestro mortali corpore: [392]1 [393]2
     * Ne timeas: [394]1
     * Nec ego te condemno: [395]1
     * Nemo admota aratro manu, et a tergo respiciens, aptus est regno
       Dei: [396]1
     * Nemo scit an odio vel amore sit dignus: [397]1
     * Nemo scit an sit amore dignus an odio: [398]1
     * Nemo siai assumit quicquam nisi datum fuerit ei desuper: [399]1
     * Nemo, Domine: [400]1
     * Nihil occultum, quod non revelabitur: [401]1
     * Nil melius quam laetari, et facere bene: [402]1
     * Nisi quis renatus fuerit e supernis, non potest videre regitum
       Dei:: [403]1
     * Noli vinci a malo: [404]1
     * Nolite in praeceptis patrum vestrorum incedere: [405]1
     * Nolite tangere Christos meos: [406]1
     * Non ambulaverunt filii ejus in viis ejus: [407]1
     * Non cognovit eam: [408]1
     * Non communicabis peccatis alienis: [409]1
     * Non duxit eam uxorem: [410]1
     * Non est consilium adversus Dominum: [411]1
     * Non est consilium contra Dominum: [412]1
     * Non est in nostra fortitudine: [413]1
     * Non est potestas: [414]1
     * Non est sacrificium: [415]1
     * Non est speciosa laus in ore peccatoris: [416]1
     * Non ex semine mortali, sed immortali: [417]1
     * Non facies furtum: [418]1 [419]2
     * Non furaberis: [420]1
     * Non licet tibi: [421]1
     * Non omnes qui dicunt mihi, Domine, Domine, introibunt: [422]1
     * Non praeficere tibi potes hominem alienum: [423]1
     * Non quia vidistis signa, sed quia comedistis de panibus: [424]1
     * Non remittetur peccatum, nisi restituatur ablatum: [425]1
     * Non tentabis Dominum Deum tuum: [426]1
     * Non venfet Dominus nisi veniat defectio: [427]1
     * Non veni ut mittam pacem sed gladium: [428]1
     * Nonne duodecim sunt horae die: [429]1
     * Nos erimus peccatores: [430]1
     * Noster: [431]1
     * Notum est nobis quod ubique sectae huic contradicitur: [432]1
     * Nubes latibulum ejus, nec nostra considerat, et circa cardines
       coeli ambulat: [433]1
     * Nulla condemnatio iis qui sunt in Christo: [434]1
     * Num et vos seducti estis: [435]1
     * Num et vos seducti estis?: [436]1
     * Num oblivioni tradet mulier infantem suum, quo minus misereatur
       filii uteri sui? Et si obliviscatur illa, ego tamen tui non
       obliviscar: [437]1
     * Nunc judicium est mundi, princeps seculi hujus ejicietur foras. Et
       sicut exaltavit Moses serpentem in deserto, ita exaltari oportet
       Filium hominis. Et cum exaltatus fuero a terra, omnia traham ad
       meipsum: [438]1
     * Nunquam sic locutus est homo ut hic homo: [439]1
     * Nunquam vidi justum derelictum, nec semen ejus quaerens panem:
       [440]1
     * Nunquid potest mulier: [441]1
     * Nunquis ex Pharisaeis?: [442]1
     * Nunquis ex principibus credit in eum?: [443]1
     * O stulti Galati, quis vos fascinavit?: [444]1
     * Obnoxius affectibus: [445]1
     * Observa Davum: [446]1
     * Oculi Domini super justos: [447]1
     * Oculo domini: [448]1
     * Omne peccatum adeo est voluntarium, ut nisi sit voluntarium non sit
       peccatum: [449]1
     * Omnes diligunt munera: [450]1 [451]2
     * Omnes moriemur: [452]1
     * Omnia possum in eo qui comfortat me: [453]1
     * Omnia traham ad meipsum: [454]1
     * Omnia tuta: [455]1
     * Omnia venalia Romae: [456]1
     * Omnipotens: [457]1
     * Omnis qui petit: [458]1
     * Omnis qui reliquerit agrum, &c., centuplum accipiet: [459]1
     * Oportet Filium hominis pati: [460]1
     * Oportet me esse: [461]1
     * Ora Patrem qui est in coelis: [462]1
     * Ostendite mihi numisma census: [463]1
     * Panem nostrum quotidianum da nobis hodie: [464]1
     * Parturiunt montes, nascitur ridiculus mus: [465]1
     * Pascha nostrum immolatus est Christus: [466]1
     * Pater meus operator usque modo: [467]1
     * Pater noster: [468]1
     * Pater noster, fiat voluntas tua: [469]1 [470]2
     * Pater, ignosce illis, quia nesciunt quid faciunt: [471]1
     * Pater, si fieri potest, transeat a me calix iste: [472]1
     * Pater, si possibile est, &c: [473]1
     * Pater, si possibile est, transeat a me calix iste: [474]1
     * Pater, si possible est, transeat a me calix iste: [475]1
     * Pater-noster: [476]1 [477]2 [478]3 [479]4
     * Paternoster: [480]1 [481]2
     * Patientiam habe in me, et omnia reddam tibi: [482]1
     * Per me reges regnant: [483]1 [484]2 [485]3
     * Per peccatum mors: [486]1
     * Per sermonem Dei viventis:: [487]1
     * Pereat dies in quo natus sum, suspendium elegit anima mea: [488]1
     * Poenitentia ductus: [489]1
     * Poenitentiam agite: [490]1
     * Polluitur illa terra: [491]1
     * Poscentibus: [492]1
     * Poscentibus illum: [493]1
     * Postquam autem sederit in solio regni sui: [494]1
     * Praecepisti soli, et non oritur: [495]1
     * Praesto sum loqui coram Domino et Christo ejus: [496]1
     * Pravum cor hominis: [497]1
     * Pravum cor hominis et inscrutabile: [498]1 [499]2
     * Principes tui infideles: [500]1
     * Principes tui infideles, socii furum: [501]1
     * Proba me: [502]1
     * Proba me, Domine: [503]1
     * Proba me, Domine, et tenta me: [504]1
     * Propitius esto mihi peccatori: [505]1
     * Propter te morti tradimur tota die: [506]1
     * Puniens iniquitatem: [507]1
     * Qua auctoritate ista facis? Aut quis dedit tibi istam
       auctoritatem?: [508]1
     * Quacunque hora ingemuerit peccator salvus erit: [509]1
     * Quad ego praecipio, hoc tantum facito: [510]1
     * Quaecunque jusserint: [511]1
     * Quaecunque jusserint vos facere, facite et servate: [512]1
     * Quaecunque jusserint vos servare, servate et facite: [513]1
     * Quaecunque petierifs, &c: [514]1
     * Quaecunque scripta sunt: [515]1 [516]2 [517]3
     * Quaecunque scripta sunt ad nostram doctrinam scripta sunt: [518]1
     * Quaecunque scripta sunt, ad nostram doctrinam: [519]1 [520]2
     * Quaecunque scripta sunt, ad nostram doctrinam scripta sunt: [521]1
       [522]2 [523]3 [524]4
     * Quaecunque sunt, ad nostram doctrinam scripta sunt: [525]1
     * Quaerens: [526]1
     * Quaerite primum regnum Dei et justitiam ejus, et cetera omnia
       adjicientur vobis: [527]1
     * Quaerite primum regnum Dei et justitiam ejus, et haec omnia
       adjicientur vobis: [528]1
     * Quaerite regnum Dei: [529]1
     * Quaerite regnum Dei, et justitiam ejus, et cetera omnia adjicientur
       vobis: [530]1
     * Quaestus magnus pietas cum animo sua sorte contento: [531]1
     * Quandoquidem non credidistis mihi, ut sanctificaretis me coram
       filiis Israel, non introducetis coetum istum in terram quam dedi
       eis: [532]1
     * Quem terra, pontus: [533]1
     * Quemadmodum in coelo: [534]1
     * Qui Spiritum Christi non habet, non est ejus: [535]1
     * Qui audit verbum Dei et facit istud: [536]1
     * Qui bene praesunt duplici honore digni sunt: [537]1
     * Qui bene praesunt presbyteri duplici honore digni sunt: [538]1
     * Qui benedicit impinguabitur: [539]1
     * Qui confessus me fuerit hominibus, confitebor et ego illum coram
       Patre meo: [540]1
     * Qui credit in me habet vitam aeternam: [541]1 [542]2
     * Qui credit in me, habet vitam aeternam: [543]1
     * Qui diligit patrem vel matrem vel filios plus quam me non est me
       dignus: [544]1
     * Qui episcopatum desiderat, hic bonum opus desiderat: [545]1
     * Qui es in coelis: [546]1
     * Qui evangelium praedicant de evangelio vivant: [547]1
     * Qui facit peccatum ex diabolo est: [548]1
     * Qui facit voluntatem Patris mei qui est in coelis: [549]1
     * Qui fecit illi misericordiam: [550]1
     * Qui furabantur non amplius furetur: [551]1
     * Qui habuerit substantiam hujus mundi, et viderit fratrem suum
       necessitatem habere, et clauserit viscera sua ab eo, quomodo
       caritas Dei manet in eo?: [552]1
     * Qui miseretur pauperis, feneratur Domino: [553]1
     * Qui miseretur pauperis, foeneratur Deo: [554]1
     * Qui non laborat, non comedat: [555]1
     * Qui peccat ex diabolo est: [556]1
     * Qui plantat nihil est, negue gui rigat, sed gui dat incrementum
       Deus: [557]1
     * Qui potestatem exercent, hi benificia vocantur: [558]1
     * Qui vadit plane, vadit sane: [559]1 [560]2
     * Qui volunt ditescere incidunt in tentationes varias: [561]1
     * Qui volunt ditescere, incident in multas tentationes: [562]1
     * Qui vos audit me audit: [563]1
     * Qui vos recipit me recipit: [564]1
     * Quia Domini judicium est: [565]1
     * Quia communicabis peccatis alienis: [566]1
     * Quia non in abundantia cujusquam vita ejus est ex his quae
       possidet: [567]1
     * Quia radix est omnium malorum avaritia et cupiditas: [568]1
     * Quia tuum est regnum, et potentia, et gloria: [569]1
     * Quicquid petieritis Patrem in nomine meo: [570]1
     * Quicquid petimus, ardenter petamus, tanquam cupientes habere:
       [571]1
     * Quid clamas ad me?: [572]1
     * Quid facietis in die ultionis: [573]1
     * Quid habes quod non accepisti?: [574]1 [575]2
     * Quid me tentatis, hypocritae?: [576]1
     * Quiquid petimus ardenter petamus, tanquam cupientes habere: [577]1
     * Quis dicat; quid dicat; cui dicat; et quare dicat: [578]1
     * Quis me constituit judicem aut divisorem super vos: [579]1 [580]2
     * Quis me constituit judicem, &c: [581]1
     * Quis te accusat: [582]1
     * Quisme constituit oblatorem: [583]1
     * Quo plus quisque habet, tanto beatius vivit: [584]1
     * Quo sceleratior eo fortunatior: [585]1
     * Quo semel est imbuta recens servabit odorem Testa diu: [586]1
     * Quod agis, toto pectore agito: [587]1
     * Quod excelsum est hominibus, abominabile est coram Deo: [588]1
     * Quod facis fac citius: [589]1 [590]2
     * Quod petimus, ardenter petamus tanquam cupientes habere: [591]1
     * Quodcumque ligaveris: [592]1
     * Quomodo saginatur equus?: [593]1
     * Quotidianum: [594]1
     * Radix omnium malorum avaritia: [595]1
     * Ratio legis anima legis: [596]1
     * Recepistis Spiritum ex operibus legis an ex justitia fidei?: [597]1
     * Recipiscentia, recipiscentia: [598]1
     * Reddite: [599]1
     * Reddite Caesari quae sunt Caesaris, et qua sunt Dei Deo.: [600]1
     * Reddite ergo quae sunt Caesaris Caesari, et quae sunt Dei Deo:
       [601]1
     * Reddite ergo quae sunt Caesaris Casari, et quae sunt Dei Deo:
       [602]1
     * Regeneramur autem: [603]1
     * Regnum Dei intra vos est: [604]1
     * Regnum meum non et de hoc mundo: [605]1
     * Religio pura: [606]1
     * Remitte: [607]1 [608]2 [609]3 [610]4 [611]5
     * Replete terram, et subjicite illam: [612]1
     * Resistite: [613]1 [614]2
     * Respice finem: [615]1
     * Restitutiones famae ac rerum sunt opera debita: [616]1
     * Rex omnis terrae: [617]1
     * Rex regum: [618]1
     * Rogabat eum: [619]1
     * Rugiens: [620]1
     * Sacrificium missae: [621]1
     * Saepe precor mortem, mortem quoque deprecor idem: [622]1
     * Salvator: [623]1
     * Salve festa dies: [624]1
     * Sanctificetur: [625]1 [626]2
     * Sanctificetur nomen tuum: [627]1 [628]2 [629]3
     * Sanguis Christianorum est veluti semen fructuum evangelicorum:
       [630]1
     * Scala coeli: [631]1 [632]2
     * Scoriam: [633]1
     * Sed libera nos a malo: [634]1
     * Sed si inventum fuerit malum in eo: [635]1
     * Sedens docebat de navi:: [636]1
     * Sedent in cathedra Mosis: [637]1
     * Sedete hic, et vigilate mecum, et orate: [638]1
     * Sedete hit donec illuc vadam et orem: [639]1
     * Senex bis puer: [640]1
     * Senuisti: [641]1
     * Sequere me, et annuncia verbum Dei: [642]1
     * Sequuntur retributiones: [643]1
     * Sermo quem locutus sum vobis, ipse judicabit vos in novissimo die:
       [644]1
     * Servet me Dominus, ne rem istam contra dominum meum Messiam: [645]1
     * Servus qui noscit voluntatem domini, et non facit, vapulabit
       multis: [646]1
     * Si audieritis verba mea: [647]1
     * Si bona suscepi de manu Domini: [648]1
     * Si frater tuus habet aliquid adversum te, relinque, &c: [649]1
     * Si impius egerit poenitentiam, et rapinam reddiderit: [650]1
     * Si male locutus sum: [651]1
     * Si manseritis in sermone meo, et verba mea custodiveritis, quicquid
       volueritis petentes accipietis: [652]1
     * Si non annunciaveris ut convertatur a via sua mala, impius in
       iniquitate sua morietur: [653]1
     * Si non audieris vocem Domini, maledictus in agro: [654]1
     * Si non audieris votem meam: [655]1
     * Si non audieritis: [656]1
     * Si non venissem et locutus fuissem eis, peccatum non haberent:
       [657]1
     * Si oraveritis, remittite: [658]1
     * Si quem defraudavi, reddam quadruplum: [659]1 [660]2
     * Si quis dixerit quoniam diligo Deum, et odio habet fratrem suum,
       mendax est: [661]1
     * Si quis non vult operari, nee manducet: [662]1
     * Si quis peccaverit, advocatum habemus apud Patrem, Jesum Christum
       justum: [663]1
     * Si sal infatuatus fuerit, ad nihil ultra valet nisi ut projiciatur
       foras: [664]1
     * Sic et Pater meus coelestis faciet vobis, si non remiseritis
       unusquisque fratri suo de cordibus vestris: [665]1
     * Sicut confunditur fur qui deprehenditur: [666]1
     * Sicut in diebus Noah, &c: [667]1
     * Sicut leo rugiens circuit quaerens quem devoret: [668]1
     * Sicut per unius delictum: [669]1
     * Simile gaudet simili: [670]1
     * Similis simili gaudet: [671]1
     * Sitis necessitatibus sanctorum communicantes: [672]1 [673]2
     * Solem summ oriri sinit super justos et injustos: [674]1
     * Solem suum oriri sinit super justos et injustos: [675]1
     * Speraverunt in te patres nostri, et exaudivisti illos: [676]1
     * State ergo in libertate qua Christus nos liberavit: [677]1
     * Stulte: [678]1
     * Stulte, hac nocte: [679]1
     * Stulte, hac nocte animam tuam repetunt abs te: [680]1
     * Subdita eris sub potestate viri: [681]1 [682]2
     * Subditi estote omni humanae, creaturae: [683]1
     * Sufficit, contine manum: [684]1
     * TIMOR DOMINI FONS VITAE VEL SAPIENTIAE: [685]1
     * Terra erat repleta iniquitate: [686]1
     * Testis est, mihi Deus: [687]1
     * Traditus est propter peccata nostra, et exsuscitatus propter
       justificationem: [688]1
     * Tristis est anima mea usque ad mortem: [689]1
     * Tu quis es?: [690]1
     * Tuam animam liberasti: [691]1
     * Tunc: [692]1
     * Tunc Pharisaei abeuntes: [693]1
     * Tunc abeuntes: [694]1
     * Tunc abierunt Pharisaei: [695]1
     * Tunc cum venisset Jesus in villam, quae dicitur Gethsemani: [696]1
     * Turba quae ignorat legem execrabilis est: [697]1
     * Turbatus est a furore oculus meus: [698]1
     * Tuum est regnum: [699]1
     * Ubi abundavit delictum, ibi abundavit et gratia: [700]1
     * Ubi ceciderit lignum, ibi erit: [701]1
     * Ubi duo vel tres congregati sunt in nomine meo, ibi sum in medio
       eorum. In nomine meo: [702]1
     * Ubicunque fuerit cadaver, ibi congregabuntur aquilae: [703]1
     * Ubicunque lignum ceciderit, ibi erit, sive in austrum, sive in
       aquilonem: [704]1
     * Unusquisque enim tempus certum habet praedefinitum a Domino: [705]1
     * Ut audirent verbum Dei: [706]1
     * Ut conculcentur ab hominibus: [707]1
     * Ut illaquearent cum in sermone: [708]1
     * Ut longo tempore regnet ipse et filii ejus: [709]1
     * Ut non elevetur cor ejus: [710]1
     * Ut placidam et quietam vitam agamus: [711]1
     * Vade et noli amplius peccare: [712]1
     * Vade in domum tuam: [713]1
     * Vae iis qui condunt leges iniquas: [714]1
     * Vae qui consurgitis mane ad comessandum, ad ebrietatem sectandam et
       potando usque ad vesperam, ut vino aestuetis: [715]1
     * Vae terrae cujus rex puer est: [716]1 [717]2
     * Vae tibi, Chorazin, quia si in Sodoma: [718]1
     * Vae tibi, O terra, ubi puer est rex: [719]1
     * Vae, qui conjungitis domum domui: [720]1
     * Velle adest mihi: [721]1
     * Vendere jure potest, emerat ille prius: [722]1
     * Veniens veniam, et non tardabo: [723]1
     * Veniens veniet, non tardabit: [724]1
     * Venite, benedicti: [725]1
     * Verax: [726]1
     * Verbum Domini manet in aternum: [727]1
     * Veruntamen non sicut ego volo, sed sicut tu vis: [728]1
     * Vestigia domini: [729]1
     * Viderunt filii Dei filias hominum: [730]1
     * Videt et requiret: [731]1 [732]2
     * Videte: [733]1
     * Videte et cavet ab avaritia.: [734]1
     * Videte et cavete ab avaritia: [735]1 [736]2 [737]3 [738]4 [739]5
     * Vidi sub sole: [740]1
     * Vidi sub sole in loco judicii impietatem et in loco justitiae
       iniquitatem: [741]1
     * Vigilate et orate: [742]1 [743]2 [744]3
     * Vinum tuum mixtum est aqua: [745]1
     * Vis non timere potestatem? Benefac et habebis laudem: [746]1
     * Vis non timere praedicatorem? Benefac: [747]1
     * Visum est Deo per stultitiam praedicationis salvos facere
       credentes: [748]1
     * Vivat Salomon Rex: [749]1
     * Vivat rex Adonias: [750]1
     * Volo viros orare absque ira et disceptatione: [751]1
     * Volo vos absque solicitudine esse: [752]1
     * Voluntati ejus quis resistet: [753]1
     * Vos estis lux mundi, peculium Christi: [754]1
     * Vos ex patre diabolo estis: [755]1
     * a dextris et a sinistris: [756]1
     * a minore ad majus: [757]1
     * a muneribus: [758]1
     * a primo ad ultimum: [759]1
     * a sinistris: [760]1
     * ad clerum: [761]1
     * ad erubescentiam vestram dico: [762]1 [763]2
     * ad praedicationam Jonae in cinere et sacco egerunt poenitentiam:
       [764]1
     * aequum: [765]1
     * aere caliginoso: [766]1
     * aliqua ex parte credo: [767]1
     * amphibologia: [768]1
     * anhelare: [769]1
     * ante tempus donec Dominus advenerit: [770]1
     * aptus ad docendum, ad refellendum, apte: [771]1
     * arguere mundum de peccato: [772]1
     * aspis: [773]1
     * auditur: [774]1
     * basiliscus: [775]1
     * bene: [776]1 [777]2 [778]3 [779]4 [780]5
     * bene praeesse: [781]1
     * bene: Nil melius quam laetari et facere: [782]1
     * bona verba: [783]1
     * bonum: [784]1
     * bonus pastor: [785]1
     * capellani ad manus: [786]1
     * capellanus ad manum: [787]1
     * caritas omnia credit, omnia sperat: [788]1
     * caritas operatur: [789]1
     * cavete ab avaritia: [790]1
     * certis anni diebus ac statutis celebres: [791]1
     * clamor populi: [792]1
     * coelestibus: [793]1
     * coelestium, terrestrium et infernorum: [794]1
     * coepit: [795]1
     * coepit expavescere: [796]1
     * cognita malitia eorum: [797]1
     * cohabitare: [798]1
     * communicare alienis peccatis: [799]1
     * communicare peccatis alienis: [800]1 [801]2 [802]3
     * consolatio miserorum: [803]1
     * consummatum est: [804]1
     * contra conscientiam: [805]1
     * contrarium: [806]1
     * coronam vitae: [807]1 [808]2 [809]3 [810]4
     * credentes: [811]1
     * cujus cor Deus aperuit: [812]1
     * culpam: [813]1
     * cum avaritia et austeritate, et dispersae sunt absque pastore:
       [814]1
     * cum coepisset expavescere: [815]1
     * cum sitis mali: [816]1 [817]2
     * cum turba irrueret in eum: [818]1
     * cunctis deibus vitae suae: [819]1
     * curiose agentes: [820]1
     * date: [821]1
     * de tortis crinibus: [822]1
     * deprecor: [823]1 [824]2 [825]3 [826]4 [827]5 [828]6 [829]7
     * dives: [830]1
     * dives epulo: [831]1
     * duplicia: [832]1
     * epulari in Domino: [833]1
     * epulo: [834]1
     * ergo: [835]1 [836]2 [837]3 [838]4 [839]5 [840]6 [841]7 [842]8
       [843]9 [844]10 [845]11 [846]12 [847]13 [848]14
     * erudimini: [849]1
     * et Deus non faciet vindictam: [850]1
     * et Ninive subvertetur: [851]1
     * et ascendunt ad coelum: [852]1
     * et bene tibi erit: [853]1
     * et non potest expiari sine sanguine: [854]1
     * et qua, sunt Dei Deo: [855]1
     * et socii furum: [856]1
     * et viam Dei in veritate doces!: [857]1
     * filii mei vobiscum sunt: [858]1
     * fons sapientae: [859]1
     * fons stultitiae: [860]1
     * fortis supervenerit: [861]1
     * fraudulenter: [862]1
     * gratia exsuperat supra peccatum: [863]1
     * hangum tuum: [864]1 [865]2
     * huic populo resistere: [866]1
     * in agrum: [867]1
     * in loco justitiae impietatem, et in loco aequitatis iniquitatem:
       [868]1
     * in nomine Christi: [869]1
     * in nomine Domini: [870]1 [871]2
     * in quem terra, pontus: [872]1
     * in quibus est veritas: [873]1
     * in rebus Dei, in rebus salutis: [874]1
     * in veritate: [875]1
     * in villam: [876]1
     * intractabiles: [877]1 [878]2
     * intrepide: [879]1
     * juge sacrificium: [880]1 [881]2
     * juste: [882]1
     * justum: [883]1
     * legatione funguntur pro Deo: [884]1
     * malum de Israel: [885]1
     * meretrices: [886]1
     * meum: [887]1
     * meum et tuum: [888]1
     * monachus: [889]1
     * morte morieris: [890]1
     * multi ex principibus qui crediderunt in eum: [891]1
     * munera: [892]1
     * navicula: [893]1
     * navis: [894]1
     * ne intretis in tentationem: [895]1
     * negligenter: [896]1
     * nemo laeditur nisi a seipso: [897]1
     * nobilis: [898]1
     * non frustra gestat gladium: [899]1
     * non per fas, sed nefas: [900]1
     * observantes: [901]1 [902]2 [903]3
     * odor vitae ad vitam: [904]1
     * olite judicare ante tempus: [905]1
     * omnes: [906]1
     * omnia credere, omnia sperare: [907]1 [908]2
     * omnia venalia: [909]1
     * panem nostrum: [910]1
     * per quos via veritatis maledictis afficeretur: [911]1
     * per semetipsum: [912]1
     * per semetipsum purgatio facta: [913]1
     * per stultitiam praedicationis: [914]1
     * per stultitiam praedicationis salvos facere credentes: [915]1
     * poena et a culpa: [916]1
     * pontificalibus: [917]1
     * praeesse: [918]1
     * praesunt: [919]1 [920]2
     * precor: [921]1 [922]2 [923]3 [924]4
     * privilegium paucorum non destruit regulam universalem: [925]1
     * pro regibus et qui in sublimitate constituti sunt: [926]1
     * promptitudinem spiritus cum infirmitate carnis: [927]1
     * quadruplum: [928]1
     * quam suavis est Dominus: [929]1
     * quasi non fuisset rex in Anglia: [930]1
     * quasi statas: [931]1
     * qui attingit picem coinquinabitur ab ea: [932]1
     * qui bene praesunt: [933]1
     * qui comprehendit astutos in fallacia eorum: [934]1
     * qui oderunt avaritiam,: [935]1
     * qui peccat contra me: [936]1
     * qui praesunt bene: [937]1
     * quo possit succurrere nobis: [938]1
     * quod nihil inveneritis in manu mea: [939]1
     * quorum peccata sunt remissa: [940]1
     * reddite: [941]1
     * regnum gratiae, et regnum gloriae: [942]1
     * rogate Dominum messis: [943]1
     * sacrificium: [944]1
     * sacrificium laudis: [945]1
     * sanctificationem: [946]1
     * sanctificetur: [947]1
     * sanguinem autem ejus de manu tua requiram: [948]1
     * satrapa: [949]1
     * scala coeli: [950]1 [951]2 [952]3 [953]4 [954]5 [955]6 [956]7
     * scala inferni: [957]1 [958]2
     * scientia infiat: [959]1
     * scrinio pectoris sui: [960]1
     * secundum scientiam: [961]1
     * sed bonorum: [962]1
     * sed non poenam: [963]1
     * semel: [964]1
     * sentina: [965]1
     * si non locutus fueris: [966]1
     * si quis egerat poenitentiam: [967]1
     * solitarius: [968]1
     * tange montes, et fumigabunt: [969]1
     * tanquam equus et mulus, in quibus non est intellectus: [970]1
     * tanquam oves non habentes pastorem: [971]1
     * tanquam oves non habentes pastores: [972]1
     * tester: [973]1
     * timentes Deum: [974]1
     * tunc actum est: [975]1
     * tunc repentinus superveniet illis interitus: [976]1
     * tuum: [977]1
     * ultimum vale: [978]1 [979]2 [980]3
     * usque ad satientatem: [981]1
     * usque ad satietatem visionis: [982]1
     * ut illorum copia aliorum succurrat inopiae: [983]1
     * utrum cujusquam bovem: [984]1
     * vade in agrum tuum: [985]1
     * vaniloqui: [986]1
     * varia genera furti: [987]1
     * veruntamen: [988]1 [989]2
     * viam Dei: [990]1
     * viam Dei in veritate: [991]1
     * vindex severus: [992]1
     * viros fortes: [993]1
     * viros sapientes: [994]1
     * vitae: [995]1
     * vos qui judicatis terram: [996]1
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

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