27 sermons preached by the right Reverend father in God and constant martyr [sic] of Jesus Christ, Master Hugh Latimer, as well such as in times past have been printed, as certain other coming to our hands of late, which were yet never set forth in print. Faithfully perused [and] allowed according to the order appointed in the Queens Majesties injunctions. 1. Hys sermon Ad clerum. 2. Hys fourth sermon upon the plough. 3. His. 7. sermons before king Edward. 4 His sermon at Stamford. 5. His last sermon before king Edward. 6. His. 7. sermons upon the Lords prayer. 7. His other. 9. sermons upon certain Gospels and Epistles27 sermons preached by the ryght Reuerende father in God and constant matir [sic] of Iesus Christe, Maister Hugh Latimer, as well such as in tymes past haue bene printed, as certayne other commyng to our handes of late, whych were yet neuer set forth in print. Faithfully perused [and] allowed accordying to the order appoynted in the Quenes Maiesties iniunctions. 1. Hys sermon Ad clerum. 2. Hys fourth sermon vpon the plough. 3. Hys. 7. sermons before kyng Edward. 4 Hys sermon at Stamforde. 5. Hys last sermon before kyng Edward. 6. Hys. 7. sermons vpon the Lordes prayer. 7. Hys other. 9. sermons vpon certayne Gospels and Epistles
Hugh Latimer 1485?–1555London: printed by John Day, 1562London: printed by Iohn Day, 1562
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
A […] 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, then a great deal forgotten, I would the Judges would take forth their lesson, that there might be1 no more miquitye 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 him self, but our saviour Christ puts him to say that thing, that […] hid unto […] self. Wherefore I would ye should keep in memory, ⟨image 216⟩
how unsearchable a mans heart is: I would ye should remember the fall of the Angles, and beware thereby, the fall of the old world, and beware thereby, the fall of Sodom and Gomorrah, and beware thereby. The fall of Lot's wife, 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 importunities sake did helps her: much more almighty God which is a Father who beareth a fatherly affection, as the Father doeth 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 […] 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 an other thing than it. The dignity and worthiness of our words, is of no such virtue. For whosoever […] unto God, not in the confidence of his own merits, but in the sure. trust of the deserving of our Saviour Jesus Christ, & in his passion.
A 〈…〉 thinges that are wrytten, they are writen to be our doctrine. What doctrine is wrytten for vs in the parable of the Judge, and the wid dowe, I haue opened it to you (most honorable audience) Somthing as concerning the Judge I woulde wyshe and praye, that it myght be a lytle better kepte in memorye, that in the seate of Justyce, no more iniquitie and vnryghtousnes myght raygne. Better a little well kept, then a greate deale forgotten, I would the Judges would take forth theyr lesson, that there myghte be1 no more miquitye vsed, nor brybe taking, for if there shall be brybing, they know the peryl of it, they know what shall folowe. I would also they should take an erāple of thys Judge that dyd saye, not that that he thought hym selfe, but our sauioure Christ puttes him to say that thing, that 〈…〉 hid vnto 〈…〉 selfe. Wherfore I would ye should kepe in memory, ⟨image 216⟩how vnscarcheable a mans harte is: I would ye should remē bre the fal of the Angles, and beware therby, the fall of the olde world, and beware therby, the fall of Sodom and Gomora, and beware therby. The fal of Lothes wyfe, and beware therby. I would not that miserable folke should forget2 the argument of the wicked Judge, to induce them to praier, which argument is this. If the Judge being a tyrant, a cruell man, a wycked man, which dyd not cal her to hym, made her no promise nor in herying nor helpyng of her cause, yet in the end of the matter for the importunities sake dyd helps her: muchmore almighty God which is a Father who beareth a fatherlye affection, as the Father doeth to the childe, and is naturally merciful, and calleth vs to hym wyth hys promise that he wyl heare them that cal vpon hym, that 〈…〉 in distres and burdened with aduersity. Remember this. You3 know where to haue your remedy. You by your prayer can worke greate effycacy, and your prayer wyth teares is an instrument of great efficacy. It can brynge many thinges to passe. But what thing is that that maketh our prayer acceptable4 to God? is it our babling: No, no, It is not our babling nor our long prayer. There is an other thing thē it. The dignyty and worthynes of our wordes, is of no such vertue. For whosoeuer 〈…〉 vnto God, not in the confidence of hys owne merites, but in the sure. trust of the deseruing of our Sauiour Iesus Christ, & in his passion.
1Let up […].Let vp 〈…〉.
2The argument of the […] judge should induce us to prayer.The argument of the 〈…〉 iudge shoulde induce vs to prayer.
3What may be wrought by prayer.
4What maketh our prayers acceptable to God.What maketh oure prayers acceptable to God.
Whosoever doth invocate1 the father of heaven, in the trust of Christs merits, which offering is the most comfortable and acceptable offering to yt Father. Whosoever I say offereth up Christ which is a perfect offering, he can not 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 yt 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 with out Christ, he resorteth in vain. Our prayer pleaseth, because2 of Jesus Christ, whom we offer. So that it is faith, faith, faith is the matter. It is no prayer that is without faith ⟨p. 59⟩it is but a lip labouring, and mockery without faith. It is but a little babbling. I speak also of lack of faith and upon3 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 […], […] latter day is at hand. Let us not think his coming is far of. But when so ever he cometh he shall find iniquity enough, let him come when he will. What is4 now behind? we be eating and drinking as they were in Nocs […], and marrying I think as wickedly as ever was. We be building, purchasing, planting in the contempt of Gods word. He may come shortly when he will, for there is so much mischief and swerving from the faith (raining now in […] 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 […] 5now for this day return to my question & dissolve it, whether Gods 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 & wrieth this text of the scripture: where God seemeth to be angry & displeased with the Israelites for asking a king […] it very evil and odiously. As who would say a King were an odious thing.
Whosoeuer doth inuocat1 the father of heauen, in the trust of Christes merites, which offeryng is the most comfortable and acceptable offeryng to yt Father. Whosoeuer I say offereth vp Christ which is a perfect offeryng, he can not be denyed the thing he desyreth, so that it be expedient, for hym to haue it. It is not the babling of our lyppes, nor dignity of our wordes, but yt praier of the heart, is the offeryng that pleaseth, thorow the onely meanes of hys sonne. For our prayer profiteth vs bicause we offer Christ to his Father. Whosoeuer resorteth to God with out Christ, he resorteth in vayne. Our prayer pleaseth, because2 of Iesus Christ, whom we offer. So that it is fayth, fayth, faith is the matter. It is no praier that is without faith ⟨p. 59⟩it is but a lippe labouring, and mockery without fayth. It is but alytle bablyng. I speake also of lacke of fayth and vpon3 that also I sayd, the end of the world is neare at hand. For there is lacke of fayth now. Also the defection is come and swaruing frō the faith. Antichrist the man of synne the sonne of iniquity is 〈…〉, 〈…〉 latter dai is at hand. Let vs not think hys cōming is farre of. But when so euer he cōmeth he shall fynde iniquity inough, let hym come when he wyl. What is4 nowe behinde? we be eating and drincking as they were in Nocs 〈…〉, and mariyng I thinke as wyckedly as euer was. We be building, purchasing, planting in the contempt of Gods word. He may come shortely when he wyl, for there is so much mischife and swaruing from the fayth (rayning now in 〈…〉 dayes) as euer was in any age. It is a good warning to vs al to make ready against his cōming. This lytle rehearsal I haue made of the thinges I spake in my last sermon. I 〈…〉5now for thys day retourne to my question & dissolue it, whether Gods people may be gouerned by a gouernour that beareth the name of a king or no. The Jewes had a lawe yt whē they should haue a kyng they should haue hym accordyng to the election of God, he would not leaue the election of a king to theyr owne braynes. There be som busy braynes, wanton wyttes, yt say, the name of a king is an odious name & wrieth this text of the scripture: where God semeth to be angry & displesed with the Israelites for asking a king it very euill and odiously. As who would saye a King were an odious thinge.
1Our prayer pleaseth god for christs sake.Our praier pleseth god for christes sake.
2Faith is all.Faith is al.
3[…] of the […] of […] world.〈…〉 of the 〈…〉 of 〈…〉 world.
4As much wickedness used in our time, as ever was in the time of Noah.As muche wyckednes vsed in our tyme, as euer was in the tyme of Noe.
5Master Latimer returneth to his former question, & to yt dissolution of the same Whether Gods people may be governed by a king or no.Master Latimer retur neth to hys former que stion, & to yt dissolucion of the same Whether Gods people may be gouerned by a kynge or no.
I coming riding in my way, and calling to remembrance wherefore I was sent, that I must preach; and preach before the Kings Majesty: I thought it mete to1 frame my preaching according to a King. Musing of this, I remembered my self of a book that came from Cardinal2 […], Master. Poole the Kings traitor, which he sent to the Kings Majesty I never remember that man, me think, but I remember him with a heavy hart, a witty man, a learned man, a man of a noble house, so in favour that if he had tarried in the Ream, and would have […] him self to the Kings proceedings, I heard say, and I believe it verily, that he had been Bishop of […] at this day. ⟨image 217⟩To be a bidden by, he would have done much good in that part of the Realm. For those quarters have all ways 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 Saint Jeromes works, & is well seen in them. But I would he would follow saint […], where he expoundeth this place of scripture. Exite de illa popule meus. Almighty God saith: Get you from it, get you from Rome, he calls it, the purple whore of Babylon. It had3 been more commendable to go from it, then 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 him self in it, to have a corrupt judgment, I have but a glimmering, of it, yet in generally I remember the scope of it. He […] about to dissuade the king from his supremacy. In his persuasions4 he is very homely, very quick & sharp with the King as these Cardinals will take well upon them. He saith that a King is an odious word, & touched 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 eight chapter of the first book of the Kings. And that I may have grace. &c.
I comming riding in my waye, and calling to remembraunce wherefore I was sent, that I must preache; and preach before the Kinges Maiesty: I thought it mete to1 frame my preaching according to a King. Musyng of thys, I remembred my selfe of a booke that came from Cardinall2〈…〉, Maister. Poole the Kinges traytor, which he sent to the Kinges Maiesty I neuer remember that man, me think, but I remember him wyth a heauy hart, a wytty man, a learned man, a man of a noble house, so in fauour that if he had taryed in the Reame, and would haue 〈…〉 hym selfe to the Kynges proceedinges, I heard saye, and I beleue it verely, that he had bene Byshop of 〈…〉 at this day. ⟨image 217⟩To be a bidden by, he would haue done much good in that part of the Realme. For those quarters haue all wayes had great nede of a learned man, and a preaching prelat. A thing to be muche lamented that suche a man shoulde take suche a way. I heare say he readeth much Saynt Ieromes workes, & is wel sene in them. But I would he would folow saynte 〈…〉, where he expoundeth this place of scripture. Exite de illa popule meus. Almighty God sayth: Get you from it, get you from Rome, he cals it, the purple whoore of Babilon. It had3 bene more commendable to go from it, then to come to it. What hys sayinges be in hys boke, I donot wel remember, it is in the farthest end of my memory. He declareth hym self in it, to haue a corrupt iudgment, I haue but a glymmering, of it, yet in gencrally I remember the scope of it. He 〈…〉 about to disswade the king frō his supremicy. In hys perswasions4 he is very homely, very quicke & sharpe with the King as these Cardinals wyl take wel vpon them. He sayth that a King is an odious word, & touched the place how God was offended with the Israelites for calling for a Kyng. Uerye lyghtly he semeth to set forth the title of a king. As though he should mean: what is a King? What should a King take vpon hym to redresse matters of religion? It pertayncth to our holy father of Rome. A King is a name and a tytle rather suffered of God as an euyl thyng, thē alowed as a good thing. Calling this to remembraūce it was an occasion that I spake altogether before. Now I wyl answer to thys. For the answcr I must somewhat ryppe the eyghte chapter of the fyrst booke of the Kinges. And that I may haue grace. &c.
1i. Reg. viif.
2Dur preaching must be according to yt […] before whom we preach.Dur preching must be accordig to yt 〈…〉 before whō we preach.
3Rome is ca led of […] ye purple whore of BabylonRome is ca led of 〈…〉 ye purple whoore of Babilon
4The scope or state of the book, tends to dissuade yt king from his supremacy.The scope or state of the booke, tendes to diswade yt kyng from hys supremacy.
TO come to the opening of this matter. I must begin at yt 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 1fecit filios suos judices populo. &c. It cam to pass when Samuel was stricken in age, he made his sons Judges over Israel. Of Samuel, I might fetch a process a far of, of the2 story of Elcana, who was his Father, and who was his Mother. Elcana his Father had two wives, Anna and Phenenna, and did not put them away, as men do now a days. ⟨p. 60⟩There was debate between these two wives. Phenenna in yt doing of sacrifice, upbraided Anna by cause 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, but3 not religiously kept. But I will not cnter into that matter at this time. Well, in process of time, God made […] 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 patron, a man alone, few such men as father Samuel was. To be4 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, […] elected and chose two suffragans, two coadjutors, two cohelpers, I mean not hallowers of belles, nor Christeners of belles (that is a popish […]) 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, & 5learning. It was not for any carnal affection, he cared not for […] renown, or revenues, but he appointed them for the case of the people, the one for to supply his place in Bethsabe, and the other in Bethlehem. As […] have now in England, for the wealth of the Realm, two Lords presidents. Surely, it is well done, and a goodly order, I would there were a third in an other place. For the ease of his people, good Father Samuel, and to discharge his office in places where he could not come him self, he set his two sons in office with him, as his suffragans, and as his Coadjutors.
TO com to the opening of this matter. I must begyn at yt chapter. That the vnlerned (although I am sure, here be a great many wel learned) may the better com to the vnderstanding of the matter: Factum est cum senuisset Samuel 1fecit filios suos iudices populo. &c. It cam to passe when Samuell was strycken in age, he made his sonnes Judges ouer Israel. Of Samuel, I myghte fetche a processe a far of, of the2 storye of Elcana, who was hys Father, and who was hys Mother. Elcana hys Father had two wyues, Anna and Phenenna, and dyd not put them away, as men do now a dayes. ⟨p. 60⟩There was debate betwene these two wyues. Phenenna in yt doing of sacrifice, embrayded Anna by cause she was barren, and not fruitful. I myght take here occasion to entreat of the duty betwene manne and wyfe, which is a holy relygyon, but3 not religiously kepte. But I wyll not cnter into that matter at thys tyme. Well, in processe of tyme, God made 〈…〉 fruitful thorow her deuout prayer. She brought foorth Samuel, who by the ordinaunce of God, was made the hygh priest. Father Samuel a good man, a singular example, and singular patcon, a man alone, fewe such men as father Samuel was. To be4 shorte he was now come to age, he was an old man an impotent man, not able to go from place to place to minister iustice, 〈…〉 elected and chose two suffragans, two coadiutours, two cohelpers, I mean not hallowers of belles, nor Christiners of belles (that is a popish 〈…〉) he made them to healp hym, to discharge his office, he chose hys two sonnes rather thē other, because he knew them to be wel brought vp in vertu, & 5learning. It was not for any carnall affection, he cared not for 〈…〉 renowne, or reuenewes, but he appoynted thē for the case of the people, the one for to supply hys place in Bethsabe, and the other in Bethlem. As 〈…〉 haue now in England, for the wealth of the Realme, two Lordes presidentes. Surely, it is weldone, and a goodly order, I would there were a third in an other place. For the ease of hys people, good Father Samuell, and to discharge hys offyce in places where he could not come hym selfe, he set hys two sonnes in office with him, as his suffragaynes, and as hys Coadiutours.
1[…]. Reg. […]〈…〉. Reg. 〈…〉
2Such as use unlawful divorcements.Suche as vse vnlawful diuorcementes.
3[…] of barren made fruitful, and mother to Samuel.〈…〉 of ba ren made frutful, and mother to Samuel.
4Samuel be ing aged chose to him two Suffragans, to as […] him in […] office.Samuel be yng aged chose to him two Suffra ganes, to as 〈…〉 hym in 〈…〉 office.
5Why […] chose his own. 2. sons rather then any other. Samuel ten dread yt ease of his pemple A third lord President would do well.Why 〈…〉 chose hys own. 2. sons rather then any other. Samuel tē dred yt ease of his pēple A third lord President woulde doo wel.
Here I might take occasion to treat what old and impotent Bishops should do what old preachers should do, when they come to impotency,1 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 commune place, & I am very glad of it. It was very well2 handled the last Sunday. They that will not for the office sake receive other, regard more the fleece then 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 say3 that I would wish mo Lord presidents. I mean not that I would have prelates Lords presidents, nor that Lord Bishops ⟨image 218⟩should be Lord presidents. As touching that, I said my […] 4and […] the last year. And although it is said, […], it is not meant that they should be Lord presidents, the […] of a presidentship is a […] office, & it can not be, that one man shall discharge both well. It followeth in the text Non […] filii eius in […] eius. &c. Hys sons walked not in his ways, hear is the matter, here ye see the goodness of Samuel, how, when he was not able to take the pains him self, 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, & his children well brought up, look what the world can do? Ah crafty5 world. Whom shall not this world corrupt and deceive at one time or other? Samuel thought his sons should have […] well, but yet Samuel's sons walked not in their Fathers way. Why? what then? Is the son always bound to walk in the fathers way? No ye must not take it for a general rule.6 Al sons are not to be blamed, for not walking in their Fathers ways. Hezekiah did not follow the steppes of his Father Ahaz, and was well allowed in it. Josiah the best king that ever was in Jewry, reformed his fathers ways, who walked in worldly […]. In his youth, he toke away all Idolatry, & 7purged his Realm of it, and set a good order in all his Dominions, wrestled with Idolatry. And although his Father or8 his grand Father Manasseh (it makes no matter whether) repented him in the end, he had no time to reform things, he9 left it to his son to be done.
Here I might take occasion to treate what olde and impotent Byshoppes should do what old preachers should do, when they come to impotency,1 to ioyne with them preachers preachers, not Belhalowers, and to depart, parte of theyr lyuing wyth them. I myght haue dilated this matter at large. But I am honestely preuented of thys commune place, & I am very glad of it. It was very well2 handeled the last Sonday. They that wyl not for the office sake receyue other, regard more the flese then the flock. Father Samuel, regarded not hys reuenewes. Our Lord gyue thē grace to be affected as he was, and to folow hym. &c. Though I saye3 that I would wysh mo Lord presidentes. I meane not that I would haue prelates Lords presidentes, nor that Lord Bishops ⟨image 218⟩should be Lord presydentes. As touching that, I sayd my 〈…〉4and 〈…〉 the last yeare. And although it is sayd, 〈…〉, it is not ment that they should be Lord presidentes, the 〈…〉 of a presidentship is a 〈…〉 office, & it canne not be, that one man shall discharge both wel. It foloweth in the text Non 〈…〉 filii eius in 〈…〉 eius. &c. Hys sons walked not in his waies, heare is the mater, here ye se the goodnes of Samuel, how, whē he was not able to take the paynes hym selfe, for theyr owne ease, he appoynted them Iudges nere vnto them, as it were in the further partes of his Realme, to haue Iustice ryghtly ministered. But what folowed? Though Samuel wer good, & his children wel brought vp, looke what the world can do? Ah crafty5 world. Whom shal not this worlde corrupt and deceaue at one tyme or other? Samuel thought hys sons should haue 〈…〉 wel, but yet Samuels sonnes walked not in theyr Fathers waye. Why? what then? Is the sonne alwayes bound to walke in the fathers way? No ye must not take it for a generall rule.6
1What the impotent & old bishops should do.
2There ar to many such […] feeders.Ther ar to many such 〈…〉 feders.
3[…].〈…〉.
4M. […] would not have Bishops & prelates Lord presidents The office of a president ship is a civil office.M. 〈…〉 would not haue Byshops & prelats Lorde presidentes The office of a presidēt shyp is a ciuil office.
5The world will corrupt and deceive us or we be ware.The world wil corrupt and deceiue vs or we be ware.
6The son is not always bound to walk in the Fathers ways.The son is not alwaies bounde to walk in the Fathers wayes.
74. Reg. 18.
84. Reg. 22. and. 23.
9He was but eight years old when he began to […].He was but eyght years olde whe he beganne to 〈…〉.
Josiah 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 fathers wales. Here I will renew, that which I said before of the […] Jews, the rebellious people (that is their title) they never1 spake so rebelliously, as to say, they would not receive any alteration, till their King came to age. Much less we English men (if there be any such in England) may be ashamed. I wonder with what conscience […] can bear such things, and allow it. This Josiah made an notable alteration, and therefore take it not for a general rule, that the […] shall always walk in his Fathers ways. Think not because he was slain ⟨p. 61⟩[…] battle, that God was displeased with him. For herein God2 showed his goodness to him wonderfully, who would not suffer him to see the captivity that he would bring upon the […] He would not him to have yt sight, the feeling, & the beholding of his plague, he suffered him to be taken a may before, and to be slain of the King of Egypt. Wherefore a just man must be glad when he is taken from misery, […] si morte preoccupatus fuerit in retrigerio erit. If a just man be prevented with death, it shall3 be to his relief. He must think that he is one of those, whom the world is not worthy to […], 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 sons he always bound to walk in the Fathers ways. Nolite in pre ceptis patrum uestrorum incedere. Walk not in the commandments of your fathers. For so it is said in an other 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 & be corrupt. If the devil can prevail and hath power4 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 & authority showeth what a man is. A man knoweth not him5 self, till he be tried. Many there be that being with out office, can rebuke magistrates, and find fault with men that be in office and preeminence.
Iosias beganne and made an alteracion in hys chyldhood, he tourned al vpsydowne, he would suffer no Idolatry to stand. Therfore, you must not take it for a general rule, yt the son must euer walke in his fathers wales. Here I wyl rcnew, that which I sayd before of the 〈…〉 Iewes, the rebellyouse people (that is theyr tytle) they neuer1 spake so rebelliouslye, as to saye, they would not receyue any alteracion, tyl theyr King came to age. Much lesse we Englysh men (if there be any such in England) may be ashamed. I wonder wyth what consience 〈…〉 can beare such things, and alowe it. This Iosias made an notable alteracion, and therefore take it not for a generall rule, that the 〈…〉 shal alwayes walke in hys Fathers wayes. Thinke not because he was slain ⟨p. 61⟩〈…〉 battel, that God was displeased wyth hym. For herein God2 shewed his goodnes to him wonderfully, who would not suffer hym to se the captiuity that he would bring vpon the 〈…〉 He wold not him to haue yt sight, the feelyng, & the beholding of hys plage, he suffered him to be taken a may before, and to be slaine of the King of Egipt. Wherfore a iust man must be glad when he is taken from misery, 〈…〉 si morte preoccupatus fuerit in retrigerio erit. If a iust man be preuented with death, it shall3 be to hys reliefe. He mustthynke that he is one of those, whom the world is not worthy to 〈…〉, it came of a singular goodnesse of God, that he was by death delyuered from the syght of that captiuity. Therfore take it not for a general rule, that the sons he alwayes bound to walke in the Fathers wayes. Nolite in pre ceptis patrum uestrorum incedere. Walke not in the commaundementes of your fathers. For so it is sayd in an other place of scripture. It is spoken to the reproch of Samuels sonnes that they walked not in his way, for he was a good man. A wonderfull thyng that these children being so well brought vp should so fal & be corrupt. If the deuyll can preuayle and hath power4 agaynst them, that had so Godly education, what vauntage hath he at them that be brought vp in iniquity and couetousnes? It is a Prouerbe that magistratus virum commonstrat. Offyce & authority sheweth what a man is. A man knoweth not hym
1We are more styfnecked mor rebellious & sturdier thē the Jelves. This is no rule to reckon upon.Wee are more styfnecked mor rebellious & sturdier thē the Ielves. This is no rule to recken vpon.
2Josiah was slain in […] tail of Pharaoh […] king of Egypt at Ma […].Iosias was slayn in 〈…〉 tail of Pharao 〈…〉 kinge of Egipt at Ma 〈…〉.
34. Reg […].4. Reg 〈…〉.
4Authority and office trieth what a man is.
5This hath been often times verified & seen in preachers before they were Bishops […] been ficed.This hath bene often tymes vere fied & sene in prechers before they wer Bysho pes 〈…〉 bene ficed.
After when it cometh to their chance to come to office them selves, then they have taken out a new lesion, eum essem peruulus sapiebam ut paruulus. When I was a child, I savoured as a child. They will do then, as other men do, they are come too have experience, too be practitioners.
After when it cōmeth to their chaunce to come to office them selues, then they haue taken out a new lession, eum essem peruulus sapiebam vt paruulus. When I was a chylde, I sauered as a childe. They wyll doo then, as other menne doo, they are come too haue experience, too be practisioners.
The maids child is cuer best taught, for he that stands upright1 in office, he is the fellow. Samuel would never […] thought that his […] should have ben so corrupted. It is a perilous thing, a dangerous state to be a Judge. They felt the smaker of this world, a perilous thing. And therefore Chrysostom saith. Miror si aliquis rectorum saluabitur. I marvel2 (sayeth he) that any ruler can be saved. If the peril were well considered, men would not be so desirous as they be: ⟨image 219⟩The world the world hath many subtle sleights, it is a cratly 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 toke rewards, gifts,3 […] (I should call them) for that is their right name. Per nerterunt judicium. They turned Justice upside down. Either they would give wrong judgement, or else put of & delay poor mens matters. These were their ways, here is the Devils genealogy. A gradation of the Devil's making. This, scala inferni. The ladder of hell. I told you before of, scala celi. The ladder of heaven, I would yon should not forget it. The steppes […], are set forth in the tenth to the Romans. The […] is preaching, then hearing, then believing, and last of all Salvation. Scala celi 4is a preaching matter I tell you, and not a massing matter, Gods instrument of salvation, is preaching. Here I move you my Lords, not to be greed ye and outrageous in enhancing, and caysing of your cents, to the minishing of the office of salvation. It would pity a mans heart to hear that, that I hear5 of the state of Cambridge, what it is in Drford I can not 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?6 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 […], that will keep out the supremacy of the Bishop of Rome.
The maydes chyld is cuer best taught, for he that standes vpryght1 in offyce, he is the fellow. Samuell would neuer 〈…〉 thought that hys 〈…〉 should haue ben so corrupted. It is a perillous thyng, a daungerous state to be a Iudge. They felte the smaker of this world, a perillous thing. And therfore Chrisostom sayth. Miror si aliquis rectorum saluabitur. I maruayle2 (sayeth he) that any ruler canne be saued. If the perill were well considered, men would not be so desirous as they be: ⟨image 219⟩The world the world hath many subtil sleightes, it is a cratly thing and very deceitful, a corrupter, and who is it whom the world doth not corrupt and blind at one tyme or other? What was the way they walked Declinauerunt post auaritiam. That is one. They stouped after gaynes, turned aside after lucre. What folowed Acceperunt munera. They toke rewardes, gyftes,3〈…〉 (I should cal them) for that is theyr right name. Per nerterunt iudicium. They turned Justice vpsedown. Either they would geue wrong iudgement, or els put of & delay poore mens matters. These were theyr wayes, here is the Deuilles genealogye. Agradacion of the Deuitles making. This, scala inferni. The ladder of hel. I told you before of, scala celi. The ladder of heauen, I would yon should not forget it. The steppes 〈…〉, are set foorth in the tenth to ye Romains. The 〈…〉 is preaching, then hearing, then beleuing, and last of al Saluacion. Scala celi 4is a preachinge matter I tell you, and not a massyng matter, Gods instrument of saluacion, is preaching. Here I moue you my Lordes, not to be greed ye and outragiouse in enhaunsyng, and caysing of your centes, to the minishyng of the office of saluacion. It would pyty a mans heart to heare that, that I heare5 of the state of Cambrige, what it is in Drford I can not tell. There be few do study diuinity, but so many as of necessity must furnysh the Colledges. For theyr liuinges be so smal, and victayles so dere, that they tarry not there, but go other where to seke liuinges and so they go about. Nowe there be a fewe gentylmen and they study a litle diuinitie. Alas what is that?
1Do as the most do & the fewest shall wonder at them.Doo as the moste doo & the fewest shal wōder at them.
2The state of a Judge is […]-rous.The state of a Iudge is 〈…〉-rous.
3They call them […] but bryhes they are. The […] genealogy the […] of […].They call them 〈…〉 but bryhes they are. The 〈…〉 genealogy the 〈…〉 of 〈…〉.
Here I will make a supplication, that ye would bestow so much to the finding of scholars, of good wits, of poor mens sons, to exercise the office of salvation, in reliving of scholars, as ye were1 wont to […] 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 […], your goods on this wise, ye shall […] it well to support & uphold gods word, wherein ye shall please God. ⟨p. 62⟩I require no more, but that ye bestow so much Godly, as […] were […] to bestow ungodly. It is a reasonable petition, for Gods sake, look upon it, I say no more. There be none now2 but great mens sons in Colleges, and their Fathers look not to have them preachers, so every way this office of preaching is pinched at. I […] speak no more of scala celi. But I am sure this is […] inferni, the right way to hell, to be covetous, to take bribes, and pervert justice. If a judge should ask me yt 3way to hell, I would show him this way. First let him be a covetous man, let […] heart be poisoned with covetousness. Then let […] go a little further and take bribes, and last pervert judgement. Lo, here is the mother and the daughter, and the daughters daughter. Avarice is the mother, she brings […] taking, and bribe-taking, perverting of judgment.4 There lacks a fourth thing to make up yt mess, which so God help me […] I were judge should be Hangum tuum, a tyburn tippet to take with him, and it where the Judge of the Kings […], my Lord chief Judge of England, yea, and it5 were my Lord Chancellor him self, to tyburn with him. There was with in these. xxx. years a certain widow which, suddenly was attached, had to prison, […], […], […] there were certain learned men that visited her in the prison. Oh I would ye would resort to Prisons. A commendable thing in a […] Realm, I would wish there were Curates for prisons, that we might say, the Curate of Newgate, the Curate6 of the Fleet, and I would have them well waged for their labour. At is a holy day 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 nothing7 else, a popish woman, and savoured not of Jesus Christ.
Here I wyll make a supplycation, that ye would bestow so much to the finding of scholers, of good wyttes, of poore mens sonnes, to exercyse the office of saluacion, in reliuing of scholers, as ye were1 wont to 〈…〉 in pilgrimage matters, in trentals, in masses, in pardons, in purgatory matters. Ye bestowed that lyberally, bountefully, but thys was not wel spent. You had a zeale, but not secundum scientiam, not according to knowledge. You may be sure if you 〈…〉, your goods on this wise, ye shal 〈…〉 it wel to support & vphold gods word, wherin ye shal please God. ⟨p. 62⟩I require no more, but that ye bestow so much Godly, as 〈…〉 were 〈…〉 to bestow vngodly. It is a reasonable peticion, for Gods sake, looke vpon it, I say no more. There be none nowe2 but greate mens sonnes in Colledges, and theyr Fathers looke not to haue them preachers, so euery way this office of preaching is pinched at. I 〈…〉 speake no more of scala celi. But I am sure this is 〈…〉 inferni, the right way to hell, to be couetous, to take brybes, and peruert iustice. If a iudge should aske me yt 3way to hel, I would shewe hym thys way. Fyrst let hym be a couetouse man, let 〈…〉 heart be poisoned with couetousnes. Then let 〈…〉 go a lytle further and take brybes, and last peruerte iudgement. Loo, here is the mother and the daughter, and the daughters daughter. Auarice is the mother, she brynges 〈…〉 taking, and bribetaking, peruertyng of iugment.4 There lackes a fourth thing to make vp yt messe, which so God helpe me 〈…〉 I were iudge should be Hangum tuum, a tiburne typpet to take wyth hym, and it wher the Judge of the Kinges 〈…〉, my Lord chiefe Judge of England, yea, and it5
1Where up pon we may be stow our goods well and please God well.Where vp pon we may be stow our goods well and please God well.
2They […] have least need […] most help.They 〈…〉 haue least neede 〈…〉 most help.
3The […] way down to the […] in hell.The 〈…〉 way down to the 〈…〉 in hel.
4A tyburn tipit for bribe takers and perverters of judgment.A tiburn tipit for bribe takers and peruerters of iudgmēt.
5The widow that was inprisē There should be curates of prisons.The wydow that was inprisē There should be curates of prisons.
6A holy day work to upsit the prisoners.A holy day worke to vpsit the prisoners.
7The woman trurned from papistry by the diligent resort of yt learned frequenting the prison.The woman trurned from papistry by the diligēt resort of yt learned frequenting the prison.
In process she was so applied that she […] Quam suavis est dominus. She had such a saviour, 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 saint Paul, Cupio dissolui et esse cum […]. 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 toke of her death, that she was guiltless in that thing she suffered for, and her neighbours would have ⟨image 220⟩[…] her witness in the same. She was always an bonest […] 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 […] to make me guilty, where I am not? […] for all this, she was a trespasser, she had von 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.) 1He hath travailed in […] countries then one. He told me that there was once a praetor in Rome, Lord […] of Rome, a Rich man one of the richest merchants in all the City, & suddenly he was cast in the castle Angel. It was heard of, & every man, whispered in an others ear. What hath he done? Hath he killed any man? No. Hath he meddled with […], […] holy fathers merchandise? No. Hath he counterfeited our holy Fathers Bulls? No. For these were high treasons. […] an other in the ear and sayid: Erat Dives. He was a rich man, A great fault. Here was a goodly pray for that holy Father. It was in Pope Julius time, he was a great warrior. This pray would help him to maintain his wars, a jolly pray for our holy Father. So this woman was Divet. 2She was a rich woman, she had her lands by the […]. He was a Gentleman of along 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 enpanelyng of the quest, had his grave looks, and charged them with this. It was the Kings matter, look well upon it. […] 3it makes for their purpose, they have the King yt King in their mouths. Well, somewhat there was, there was walking of angels between them. I would wish that of such a Judge in […] now, we might have yt skin hanged up.
In proces she was so applyed that she 〈…〉 Quam suauis est dominus. She had such a sauiour, such a swetenes and felyng that she thought it longe to the day of execusion. She was wyth Christ already, as touching fayth. She had such a desyre that she sayd wyth saynt Paule, Cupio dissolui et esse cum 〈…〉. I desyre to be ryd, and to be with Christ. The woord of God had so wrought in her. When she was brought to punishment, she desyred to confesse hyr faulte, she toke of her death, that she was giltlesse in that thyng she suffered for, and her neyghbours would haue ⟨image 220⟩〈…〉 her wytnes in the same. She was alwayes an bonest 〈…〉 woman, her neyghbours would haue gone on her purgacion a great way. They would nedes haue her confesse, then sayth she. I am not gylty, would ye haue 〈…〉 to make me gilty, where I am not? 〈…〉 for al thys, she was a trespasser, she had von a great oftence. But before I go forward with this, I must first tel you a tale. I heard a good whyle ago, a tale of one (I sawe the man that told me the tale not long ago in thys auditory.) 1He hath traueiled in 〈…〉 countries then one. He told me that there was once a pretour in Rome, Lord 〈…〉 of Rome, a Rych man one of the richest marchauntes in al the Cyty, & sodaynely he was cast in the castle Aungel. It was heard of, & euery man, whispered in an others eare. What hath he done? Hath he killed any man? No. Hath he medled with 〈…〉, 〈…〉 holy fathers marchaundice? No. Hath he counterfayted our holy Fathers Bulles? No. For these were hye treasons. 〈…〉 an other in the eare and sayid: Erat Diues. He was a rych man, A great fault. Here was a goodly pray for that holy Father. It was in Pope Iulius tyme, he was a great warriour. Thys praye would helpe hym to maintayne hys warres, a iolly praye for our holy Father. So thys woman was Diuet. 2She was a rych woman, she had her landes by the 〈…〉. He was a Gentelman of along nose. Such a cup, such a couer. She would not depart from her owne. Thys Shyriffe was a couetuouse man, a worldly man. The Iudge at the enpanelyng of the quest, had hys grane lookes, and charged them wyth thys. It was the Kinges matter, loke well vpon it.
1A rich mar chant cast into the Ca […]A rich mar chaunt cast into the Ca 〈…〉
2A Gentleman of a […] nose.A Gentleman of a 〈…〉 nose.
It were a goodly sign yt sign of the judges skin. It should be Lots wife, to all Judges that should follow after. By this ye may perceive, it is possible for a man to answer for him self, and be arraigned at1 the […], and nevertheless to have wrong. Yea, ye shall have it in form of law, and yet have wrong to. 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 him self, this is reasonable, allowable and good. And yet such an urgent cause may be, such a […] to a commune wealth, that a man may rightly […] ⟨p. 63⟩[…] in […] absence. There be such causes that a man […] 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 […] of some to […] 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 commune wealth, such an epiky and moderation may be used in it. And nevertheless it is very mete and cequisite that a man should answer for him self. We must consider the ground2 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, then if he answered for him self. Ah then I am not able to say, that in no wise, an arraignment may be […] into attaintment. A man may have wrong (and that in open judgement) & in form of law, and yet allowed to answer for him self, and even so is possible he may have […], though he […] answer for him self. I will not say but that the parliament houses both3 high and low may err, and yet they may […] well, and christen subjects must take all things to the best, and expound their doings well, all though they can not yield, a reason for it, except their proceedings be manifestly wicked. For though they can not attain to see for what purpose things he don, it is no good […] that they […] called evil don therefore. And is this a4 good argument, he is not allowed to answer for him self in this place or that place, where he […] appoint: Ergo, he is not allowed to answer for him self? No.
It wer a goodly signe yt signe of the iudges skin. It shoulde be Lots wyfe, to all Iudges that should folow after. By thys ye may perceiue, it is possible for a man to answere for hym selfe, and be arrained at1 the 〈…〉, and neuertheles to haue wrong. Yea, ye shall haue it in fourme of law, and yet haue wrong to. So it is possible, in a case, for a man that hath in his absence ataintement, to haue ryght, and no wrong. I wyl not saye naye, but it is a good lawe for a man to answere for hym selfe, this is reasonable, alowable and good. And yet such an vrgent cause may be, suche a 〈…〉 to a commune wealth, that a man may rightly 〈…〉⟨p. 63⟩〈…〉 in 〈…〉 absence. There be such causes that a man 〈…〉 in hys absence be condemned, but not ofte, except they be such cases that the reason of the general lawe maye be kepte. I am 〈…〉 of some to 〈…〉 thys lawe, but I am not able, so it be but for a time, and vpon wayghty consideracions, so yt it be vsed rarely, seldomly, for auoyding distrubaunce in the commune wealth, such an epiky and moderacion maye be vsed in it. And neuertheles it is very mete and cequisite that a man should answere for hym selfe. We must cs̄ider the groūd2 of the law: for Ratio legis, anima legis, the reason of the lawe is the soule of the lawe. Why? what is the reason and ende of the lawe? It is thys, that no man should be iniured. A man may in his attayntment haue no more wrong done hym, then if he answered for hym selfe. Ah then I am not able to saye, that in no wise, an arrainement may be 〈…〉 into attaintement. A man may haue wrong (and that in open iudgement) & in forme of lawe, and yet alowed to answer for hym selfe, and euen so is possible he maye haue 〈…〉, though he 〈…〉 answere for hym selfe. I wyl not saye but that the parliament houses both3 hye and lowe maye erre, and yet they maye 〈…〉 well, and christen subiectes must take al thinges to the best, and expounde theyr doinges wel, al though they can not yeld, a reason for it, except their proceedinges be manifestly wycked. For though they can not attayne to se for what purpose things he don, it is no good that they called euel don therfore. And is this a
1A […], & […] have […], & be […], […].A 〈…〉, & 〈…〉 haue 〈…〉, & be 〈…〉, 〈…〉.
2The […] of yt law is the soul of the […].The 〈…〉 of yt law is the soule of the 〈…〉.
3Howe we must take yt doings of the parliament.Howe we must take yt doinges of the parliament.
He might have answered yt best he could for him self before a great many, & have had mo to if he had required them. Yea, & was commanded upon his allegiance to speak for himself & to make answer, but he would not, needs he would […] out to judgement, & appointed yt place him self. A man that answers for himself at yt bar, is not allowed his man of law to answer for him, but he must answer him self. Yet in the parliament, although he were not there him self, any friend he1 bad, 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 spake the best he knoweth of his conscience, for the […] Majesties honour, and the wealth of the […].
He might haue answered yt best he could for him self before a great many, & haue had mo to if he had required thē. Yea, & was comaūded vpon his allegiāce to speake for himself & to make answer, but he wold not, nedes he wold 〈…〉 out to iudgement, & appointed yt place him selfe. A man yt answers for himself at yt bar, is not alowed his man of law to answer for him, but he must answer him self. Yet in the parliament, although he were not ther him selfe, any frend he1 bad, had liberty to answer for him, frank, and fre, I know of the old manner. The tenoure of the writtes is this. Euery man to spake the beste he knoweth of hys conscience, for the 〈…〉 Maiesties honour, and the wealthe of the 〈…〉.
1Free liberty is granted to speak in the Parlia meant […]Fre liberty is graunted to speake in the Parlia ment 〈…〉
Al sonnes are not to be blamed, for not walking in theyr Fathers wayes. Ezechias dyd not folow the steppes of hys Father Ahaz, and was wel alowed in it. Iosias the best king that euer was in Iewry, refourmed his fathers wayes, who walked in worldly 〈…〉. In hys youth, he toke away all Idolatry, &
it wil com to passe that we shal haue nothing but a lytle Englysh diuinity, that wil bring the Realme into a very barbarousnes, and vtter decay of learnyng, It is not that 〈…〉, that wyll kepe out the supremacy of the Byshop of Rome.
were my Lorde Chancelour hym selfe, to tiburne wyth him. There was with in these. xxx. yeares a certayn widdow which, sodaynly was attached, had to pryson, 〈…〉, 〈…〉, 〈…〉 there were certayne learned men that visited her in the prison. Oh I would ye would resort to Prisons. A cōntendable thinge in a 〈…〉 Realme, I would wyshe there were Curates for prisons, that we myght saye, the Curat of Newgate, the Curat
of the Flete, and I would haue them well waged for theyr labour. At is a holy day worcke to vyset the prisoners, for they be kept from sermons. There was that resorted to thys woman, who, when she came to prison, was all on her beades, and nothing
it makes for theyr purpose, they haue the King yt King in theyr mouthes. Wel, somewhat there was, there was walkyng of angelles betwene them. I would wish that of such a Iudge in 〈…〉 now, we might haue yt skin hanged vp.
good argument, he is not alowed to answere for hym selfe in thys place or yt place, where he 〈…〉 apoint: Ergo, he is not alowed to answer for him selfe? No.
