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.
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 〈…〉
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 premisses considered, I would have you to bear such a hart, as it becometh Christen […]. I know what men say of me well enough, I could purge my […]. 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 common wealth, for avoiding of greater tumult and peril. Saint Paul was allowed to answer for him self, if Li […] the tribune had not […] him away from showing of his1 matter, it had cost him his life. Where he was saved by […] Magistrate, being but a private man. Will ye not allow that some thing be done as well for saving of the Magistrates life? It behoves them of the Parliament to look well upon the matter.2 And I for my part think not but they did well, else I should not yield the duty of a […]. Some liken me to […] Shaw3 that preached at Pauls cross, that king Edwards sons were Bastards. An easy matter for one of the counsel to do as doctor Shaw did. Me think you being the Kings servant & his officer, should think better on the King & 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 Counsel needs not my lye, for the defence of that, that they do. I can bear it of my self. Concerning my self, that which I have spoken, hath done some good. You will say this: the Parliament house are wiser then I am, you might leave them to yt defence of them selves. Although the men of the Parliament house can defend them selves, yet have I spoken this of a good zeal, and a good […], I take God to witness. Use therefore your judgement & languages as it becometh Christian subjects. I will now leave the honourable counsel to answer for them selves.
There wer in the Parliament in bothe houses, a great many learned men, conscionable men, wise men. When that man was attainted ther, and they had liberty, ther to say nay, to his attayntment if they would. Sure I am the most allowed it, or els it could not haue gone forwarde. These premisses considered, I would haue you to beare suche a hart, as it becommeth Christen 〈…〉. I know what men say of me wel inough, I could purge my 〈…〉. There is that prouokes me to speake against this law of attaintment, they say I am not indifferent. Surely I would haue it to be done rarely vpon some great respect to the cōmon wealth, for auoiding of greater tumult and peril. Saint Paule was allowed to answer for hym selfe, if Li 〈…〉 the tribune had not 〈…〉 him away from shewyng ofhys1 matter, it had cost hym hys lyfe. Where he was saued by 〈…〉 Magistrate, being but a priuate man. Wyl ye not allowe that some thyng be done as wel for sauing of the Magistrates life? It behoues them of the Parliamēt to looke wel vpon the matter.2 And I for my part thinke not but they dyd wel, els I shuld not yeld the duty of a 〈…〉. Some liken me to 〈…〉 Shaw3 that preached at Pauls crosse, that king Edwards sonnes wer Bastardes. An easy matter for one of the counsel to do as doctour Shaw dyd. Me thynke you being the Kynges seruaunt & his officer, should thinke better on the Kyng & hys Counsell, though I were lyght of beliefe. If he had beene a true man to hys mayster, he would neuer haue spoken it. The Counsayle nedes not my lye, for the defence of that, that they doo. I can beare it of my selfe. Concerning my selfe, that whyche I haue spoken, hath done some good. You wyl say this: the Parliamēt house are wiser then I am, you might leaue them to yt defence of them selues. Although the men of the Parliament house cā defend them selues, yet haue I spoken this of a good zeale, and a good 〈…〉, I take God to witnes. Use therfore your iudgement & languages as it becōmeth Christian subiectes. I wyll now leaue the honourable counsayl to answer for them selues.
He confessed one fact, he would have had the governance1 of the Kings 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, & so hath prospered under ⟨p. 64⟩them, as never none did. I wot not what he […] by […] bringing up like a Ward, unless he would have him not to go to his book, & learn as he doth. Now woe 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 be2 brought up in learning, & would pluck him from his book. I advertise thee therefore my fellow subject, use thy tong better, and expound well the doings of the Magistrates.
He confessed one fact, he woulde haue had the gouernaunce1 of the Kynges Maiesty. And wot you why? He sayd he would not in his minority haue him brought vp like a Warde. I am sure he hath bene brought vp so godly, with suche Scoolemaysters, as neuer King was in England, & so hath prospered vnder ⟨p. 64⟩them, as neuer none did. I wot not what he 〈…〉 by 〈…〉 bringing vp like a Warde, vnles he wold haue him not to go to his booke, & learne as he doth. Now wo woorthe him, yet I wil not say so neither, but I pray God amend him, or els God send him short lyfe, that would haue my soueraygne not to be2 brought vp in learning, & would plucke hym from his booke. I aduertise thee therefore my fellow subiect, vse thy tong better, and expound wel the doinges of the Magistrates.
1One fact confessed of the Admiral he would not have yt king brought up like a ward in his minority.One fact cō fessed of the Admiral he woulde not haue yt king brought vp like a ward in his mino rity.
2Kings should […] learned.Kynges shoulde 〈…〉 learned.
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 judge1 meant, when he spake of the wicked Judge, to leave example to […] that follow, to do the same? Ye see here that Lady Covetousness is a fruitful woman, ever childing, & ever bringing forth her fruits. It is a true saying, radix omnium […] avaritia Covetousness is the root of all wickedness. One will say […], you speak unseemly, & […], so to be against the officers, for toking of rewards in doing pleasures.2 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. CC. pound, some. v. C. pound, some. […]. M. pound. And how shall they gather up this money again, but by helping them selves in their office. And is it so trow ye? Are civil offices bought for money? Lord God, who would have thought it? Let us not be to hasty to credit it. For then we have the old proverb, omnia venalia Rome, allthings are sold for money at Rome, & Rome is come home to our own doors. If they […], they must needs sell, for it is wittily spoken: Vendere jure potest, emerat ille prius, he may law […] sell it, he bought it before. God forfend that ever any such enormity should be in England, that […] offices should be bought, & sold, where as men should have them given them for their worthiness. I would the kings3 majesty should […] through his […] for mete men & able men worthy to be in office, yea & give them liberally for their pains, & 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,4 it is an […] & […], & compelling of men to […] berry. Holy scripture […] the officers, & […] weth what ⟨image 222⟩[…] of men they should be & of what qualities, Viros fortes Some […] have viros […]. yt […] 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 […] the fear of God. He saith they must be […] deam, fearing God. For if he fear God, he shall be no briber, no […] of judgement, faithful.
Now to the purpose, for these thynges let me of my matter. Some say Preachers should not medle with such matters, but did not our sauiour Iesus Christ medle with matters of iudge1 ment, when he spake of the wicked Iudge, to leaue example to 〈…〉 that folow, to do the same? Ye se here that Lady Couetousnes is a fruitful woman, euer chyldyng, & euer brynging forth her fruites. It is a true saying, radix omnium 〈…〉 auaritia Couetousnes is the roote of al wickednes. One wyl saye 〈…〉, you speake vnsemely, & 〈…〉, so to be against the officers, for toking of rewardes in doing pleasures.2 Ye consider not the matter to the bottom. Their offices be bought for great sums, now how shuld they receiue their money againe, but by bribing, ye wold haue them vndone. Some of them gaue. CC. pound, some. v. C. pound, some. 〈…〉. M. poūd. And how shal they gather vp this money agayne, but by helping them selues in their office. And is it so trow ye? Are ciuyl offices bought for mony? Lord God, who would haue thought yt? Let vs not be to hasty to credite it. For then we haue the old prouerb, omnia venalia Rome, althinges are sold for money at Rome, & Rome is come home to our owne doores. If they 〈…〉, they must nedes sel, for it is wittely spoken: Vendere iure potest, emerat ille prius, he maye law 〈…〉 sell it, he bought it before. God forfend that euer any such enormity shuld be in Englād, that 〈…〉 offices should be bought, & sold, wher as men should haue them giurn them for their worthines. I wold the kinges3 maiesty shuld 〈…〉 thorow his 〈…〉 for mete men & able mē worthy to be in office, yea & giue thē liberally for their paines, & rather geue them money to take the office in hand, thē they to geue mony for it. This bying of offices is a making of brybery,4 it is an 〈…〉 & 〈…〉, & compelling of men to 〈…〉 bery. Holy scripture 〈…〉 the officers, & weth what
1Lady […] is a chyldyng woman.Lady 〈…〉 is a chyldyng woman.
2He yt […] dear, must seltherafterHe yt 〈…〉 deare, must seltherafter
3Mete men, able & worthy to be put in office.Mete men, able & worthi to be put in office.
4It is a bribery to […] offices.It is a bribery to 〈…〉 offices.
Thirdly they must be chosen officers in quibus est ueritas, in whom is truth if […] say it, it shall be […]. Forthly, qui […] avaritiam, hating1 […], far from it. He will not come near it that hateth it. It is not he that will give. v. C. […]. for an office. With these qualities gods wisdom would have magistrates to be qualified. […] cometh from the devils consistory to pay. v. C. li. for one office. If they pay so much, it must needs follow that they take bribes, that they be […]. Such as be mete to bear office, seek them2 out, hire them, give them competent & liberal fees that they shall not need to take any bribes. And if ye be a selling […] offices, ye are as they which sell their benefices, & so we shall have […] uenalia, allthings bought for money. I mar […] the ground gapes not & devours us, howbeit we ought not to marvel, surely it is yt great lenity of God that suffers it. Oh Lord in what case […] we. If the great men in Turkey should use in their religion of […], to sell as our patrons commonly sell benefices here (yt 3office of preaching, the office of salvation) it should be taken as an intolerable thing, tho Turk would not suffer it in his come mon wealth. Patrons be charged to see yt office don, & not to seek a lucre & a gain by his patronship. There was a patron in England (when it was) that had a benefice fallen into his hand, and a4 good brother of mine cam unto him & brought him. xxx. apples in a dish, & gave […] his man to carry them to his master. It is like he gave one to his man for his labour, to make up yt game & so there was. xxxi. This man cometh to his master & presented5 him […] the dish of apples, saying: Sir such a man hath sent you a dish of fruit, & desireth you to be good unto him for such a benefice. […], tush (quoth he) this is no apple matter, I will none of his apples, I have as good as these (or as he hath […]) in […] own orchard. The man cam to the priest again, & told him6 what his master said. Then quod the […] desire him yet to prove one of […] for my sake, he shall find them much better then they look for. He cut one of them, & found. x. pieces of gold ⟨p. 65⟩in it. […] quod he, this is a good apple. The priest standing not far of, hearing what the gentleman said, cried out & […], they are alone apples I warrant you sir they […] all on one […], & have all one […]. Well, he is a good fellow, let him have it7 quod yt patron. &c.
Thirdly they must be chosē officers in quibus est ueritas, in whō is truth if 〈…〉 say it, it shalbe 〈…〉. Forthly, qui 〈…〉 auaritiam, hating1〈…〉, far from it. He wil not come nere it yt hateth it. It is not he yt wil geue. v. C. 〈…〉. for an office. With these qualities gods wisdom wold haue magistrats to be qualified. 〈…〉 cōmeth frō the deuils consistory to pay. v. C. li. for one office. If they pay so much, it must nedes folow yt they take bribes, yt they be 〈…〉. Such as be mete to bear office, seke them2 out, hire them, geue them cōpetent & liberal fees that thei shal not nede to take any bribes. And if ye be a selling 〈…〉 offices, ye ar as they which sel their benefices, & so we shal haue 〈…〉 uenalia, althings bought for mony. I mar 〈…〉 the groūd gapes not & deuours vs, howbeit we ought not to maruel, surely it is yt great lenity of God yt suffers it. Oh Lord in what case 〈…〉 we. If the great men in Turky should vse in their religion of 〈…〉, to sel as our patrons cōmonly sel benefices here (yt 3office of preaching, the office of saluacion) it shuld be taken as an intollerable thing, tho Turk wold not suffer it in his com mon welth. Patrons be charged to se yt office don, & not to seke a lucre & a gayn by his patronship. Ther was a patrō in England (when it was) yt had a benefice fallen into his hand, and a4 good brother of mine cam vnto him & brought him. xxx. apls in a dish, & gaue 〈…〉 his man to cary them to his mayster. It is like he gaue one to his mā for his labour, to make vp yt game & so ther was. xxxi. This man cōmeth to his maister & presēted5 him 〈…〉 the dish of apels, saying: Syr such a man hath sent you a dish of fruit, & desireth you to be good vnto him for such a benefice. , tush (quoth he) this is no aple mater, I wil none of his apels, I haue as good as these (or as he hath ) in own orchard. The man cam to the priest agayne, & tolde hym
1[…] of offices for money.〈…〉 of offices for money.
2Godly and meet men for offices, should be sought out, & liberally […].Godly and meete men for offices, shoulde bee sought out, & liberallye 〈…〉.
3Selling of offices, & sell ling of been […] is all one.Sellyng of offices, & sel ling of bene 〈…〉 is all one.
4The Turk would not suffer that we do.The Turk woulde not suffer that we do.
5The patrons duty in bestowing of his […]The patrōs dutye in bestowinge of his 〈…〉
6A […] of aplsA 〈…〉 of apls
7A graft of gold to get a benefice with all, […] worth a great deal of learning The error of such as believe not the immortality of Souls.A graft of golde to get a benefice with all, 〈…〉 woorthe a great deale of learning The error of suche as beleue not the immortalitye of Soules.
Get you a […] of this tree, & I warrant you it shall stand you in better stead then all S. Pauls learning. Well let patrons take heed, for they shall answer for all the souls that perish through their defect. There is a saying that there be a great many in England that say there is no soul, that believe not in yt im mortality of mans soul, that think it is not eternal, but like a dogs soul, that think there is neither heaven nor hell. Oh Lord, what a weighty matter is this? What a lamentable thing in a Christen common wealth? I cannot tell what they say, but I […] their works that they think so, or else they would never do as they do. These sellers of offices show, that they believe that there is neither hell nor heaven. It is taken for a laughing mat ter, well, I will go on. Now to the chapter. The children of Israel cam to Samuel & said: Senuisti, thou art grown into age give us a king. Thy sons walk not in thy ways. What a bevines1 was this to father Samuel's hart, 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 & pleasure in this matter. God answered: let them have a king. They have not cast the away but me, that I should not reign […] them. This is their ground that say a king is an odious2 thing, & not acceptable before yt face of God. Thus they force & 3[…] this place […] make for their purpose, where no such thing is meant. Show yt Israelites (saith God) & testify to them a kings authority, & what a hing is, & 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 […] is the matter, in what thing their offence stood, whither absolutely in asking a king,4 or in any other circumstance. It was in a […]. 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 […], as though they past5 not of God. In another point there was pride. They would he like the Heathen, and judges under kings as they […]. Thirdly, they offended God because they asked a king to the […] & wrong of good father Samuel to depose […], so […] ⟨image 223⟩was a wrong toward Samuel.
Get you a 〈…〉 of this tre, & I warrant you it shal stand you in better sted then al S. Pauls learning. Wel let patrons take heede, for they shall answer for al the soules yt perish through their defaut. Ther is a saying yt ther be a great many in England yt say ther is no soule, yt beleue not in yt im mortality of mans soule, yt thinke it is not eternal, but lyke a dogs soul, yt thinke ther is neither heauen nor hel. Oh Lorde, what a waighty matter is this? What a lamentable thing in a Christen cōmon welth? I cānot tel what they say, but I 〈…〉 their workes yt they think so, or els they would neuer do as they do. These sellers of offices shew, yt they beleue that ther is neither hel nor heauen. It is taken for a laughing mat ter, wel, I wil go on. Now to the chapter. The children of Israel cam to Samuel & said: Senuisti, thou art growen into age geue vs a king. Thy sons walk not in thy waies. What a beuines1 was this to father Samuels hart, to heare yt hys sonnes (whō he had so wel brought vp) shuld swarue frō his wayes yt he had walked in. Father Samuel goeth to God to knowe his wil & pleasure in this matter. God answered: let them haue a king. Thei haue not cast the awai but me, yt I shuld not raign 〈…〉 them. This is their ground that say a kyng is anodious2 thing, & not acceptable before yt sace of God. Thus thei force & 3〈…〉 this place 〈…〉 make for their purpose, wher no such thing is ment. Shew yt Istaelites (saith God) & testify to thē a kings autority, & what a hing is, & what a king wil do. If yt wyl not perswade them, I wil not hear thē hereafter, when they shal cry vnto me. I must needes confes yt the Iewes trespassed against God in asking a kyng: but 〈…〉 is the matter, in what thing their offence stode, whither absolutely in asking a king,4 or in any other circūstance. It was in a 〈…〉. Thei said not, aske vs a kyng of God: but make vs a kyng to iudge vs, as al other nacions haue. They woulde haue a kyng of theyr owne swinge, and of theyr own 〈…〉, as though they past5
1Samuel was […] for the swerving of […] sons from his ways.Samuel was 〈…〉 for the swar uing of 〈…〉 sons from his wayes.
2i. Sam. […]i. Sam. 〈…〉
3A place […] lented & forced to serve for other purpose, thē it was ever meant.A place 〈…〉 lented & forced to serue for other purpose, thē it was euer ment.
4Wherein yt intet of the Jews […] consist.Wherein yt intet of the Jewes 〈…〉 consist.
5The jews […] in three […]The iewes 〈…〉 in thre 〈…〉
It was not with […] and1 his children, […] and Phinehas, like as with Ely and his children They were cruel who with hooks taking the flesh out of the pots when that sacrifice was offered to God, brought yt people into a contempt of Gods word. They were lecherers. Their sin were manifestly and notoriously known: but their father Ely knowing and hearing of it did blame them, but2 nothing to the purpose, be did not earnestly and substantially chastise them, and therefore he was […] deposed of God. The since of Samuel's Sons were not known, they were not so notorious, wherefore it was not […] father Samuel as it was with Ely, his sons faults were taking of bribes, and perverting3 of judgements. Ye know that bribery is a secret fault, and therefore it was not known. It was done under a […] and a pretence of justice, hidly and covertly done. Therefore because it stood in bribes it was not like in Samuel as in Ely. 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 spotted4 with it. Bribes may be assembled to pitch, for even as pitch doth pollute their hands that […] 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 your5 wife hath a fine finger she toucheth it for you, or else you […] 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 I think my Master will take none, when he hath offered them to the Master, then comes another servant & says: If you will bring them to the Clarke of the kitchen, you shall be remembered the better. This is a […] fashion that will receive no money in their hands but will have it put upon their6 sleeves. A goodly rag of […] religion. They be like grey friars they will not be seen to receive no bribes them selves, but have other to receive for them. Though Samuel's sons were […] bribers & kept the thing very close, yet yt cry of yt people brought it to Samuel. It was a hid kind of sin. For men in this point would face it & brace it, & make a show of upright dealing, when they be most guilty. Nevertheless this gear cam out. Oh wicked sons that brought both their father to deposition, & them selves to shame.
It was not with 〈…〉 and1 hys children, 〈…〉 and Phinies, lyke as with Elye and his children They were cruel who wyth hokes taking the flesh out of the pottes when that sacrifice was offered to God, brought yt people into a contempt of Gods word. They were lecherers. Theyr synne were manyfestly and notoriously knowen: but theyr father Ely knowing and hearing of it dyd blame thē, but2 nothing to the purpose, be dyd not earnestly and substancially chastise them, and therfore he was 〈…〉 deposed of God. The synnes of Samuels Sonnes were not knowen, they were not so notorious, wherefore it was not 〈…〉 father Samuel as it was wyth Elye, hys sonnes fautes were taking of bribes, and peruerting3 of iudgementes. Ye know that bribery is a secret faut, and therfore it was not knowen. It was done vnder a 〈…〉 and a pretence of iustice, hidly and couertly done. Therfore because it stod in brybes it was not like in Samuel as in Ely. It is a daungerous thyng to be in office for qui attingit picem coinquinabitur ab ea. He that medleth wyth pitch is lyke to be spotted4 with it. Bribes may be assembled to pitch, for euen as pitch doth polute theyr handes that 〈…〉 with it: so brybes wyll bryng you to peruerting of iustyce. Beware of pytch, you iudges of the world, brybes wyl make you peruert iustice. Why, you wyl say. We touch none. No mary. But my Mistres your5 wyfe hath a fyne finger she toucheth it for you, or els you 〈…〉 a seruaunt a Muneribus, he wyll say, yf you wyll come to my Maister and offer hym a yoke of oxen, you shal spede neuer the worsse, but I thincke my Maister wyl take none, when he hath offered them to the Maister, then commes a nother seruante & sayes: If you wyll bring them to the Clarke of the kitchen, you shal be remēbred the better. This is a 〈…〉 fassiō that wil receyue no mony in theyr hands but wyl haue it put vpon theyr6 sleues. A goodly rag of religiō. They be lyke gray friers they wyl not be sene to receyue no brybes them selues, but haue other to receyue for thē. Though Samuels sons wer bribers & kept the thing very close, yet yt cry of yt people brought it to Samuel. It was a hid kind of sin. For mē in this poynt wold face it & brace it, & make a shew of vpright dealing, whē they be most gilty. Neuertheles this geare cam out. Oh wicked sons yt brought both their father to deposicion, & thē selues to shame.
1A comparison between Samuel & his sons, & Ely and his sons.A comparison betwen Samuell & his sones, & Ely and his sonnes.
2Elys sons were leacherers & many fest offedersElys sōnes wer leacherers & mani fest offeders
3Samuels sons were bribers, and perverters of […]Samuels sonnes wer bribers, and peruerters of 〈…〉
4[…] are like pitch.〈…〉 are lyke pitche.
5Anglice a receiver of his masters bribes.Anglice a receiuer of his masters bribes.
6A friarly fashion in refusing of bribes, a goodly rag of popish re […].A frierly fa shion in refusing of brybes, a goodly rag of popish re 〈…〉.
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 of1 fences, he said: ego senui, ecce filii mei uobiscum sunt. As sone 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 & 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 mens since, then this good father Samuel was. I heard of late of a notable bloodshed. Audio saith S. Paul, & so do I. I know it not, but I hear of it. There was a searcher in London, which executing his office, displeased a merchant man, in so much, that when he was doing his office, they were at words, the mar chant man threatened him, the searcher said, the king should not lose his custom. The merchant goes me home & sharps his woodknife, & comes again & knocks him on the head & kills him. They that told me the tale, say it is winked at, they look through their fingers & will not see it. Whether it be taken up with a pardon or no, I cannot tell, but this I am sure, & if ye bear with such matters, the devil shall bear you away to hell. Bloodshed & murder would have no bearing. It is a heinous thing bloudshedding & especially voluntary murder, & […] murder. For in […] God saith, it polluteth the whole2 realme. Poluitur illa terra. &c. et non potest expiari fine sanguine. The land cannot be purged nor cleansed again till his blood be shed that shed it. It is the office of a king to see such murderers puny shed with death, non frustra gest at gladiū. What will you […] of a king? he beareth a sword before him, not a Peacocks feather. I go not about to stir you now to cruelty, but I speak against 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 advise, I would not have the king to pardon a voluntary murder, a pretensed […] there. I can tell where one man […] an other in a township, & was attached upon the same, […]. men were impanelled, the […] had friends, the Shrive laboured the bench, the. […].
When Samuel heard of their fault, he went not about to excuse their fautes. He would not beare with his sons, he would not communicare peccatis alienis, be partaker with his sonnes of1 fēces, he said: ego senui, ecce filii mei uobiscum sunt. As sone as he heard of it, he deliuered his sōnes to the people to be punished. He went not about to excuse them, nor said not: this is the first time, bear with them, but presented them by & by to the people saying: Lo here they be, take them, do with them according to their desertes. Oh, I wold ther wer no more bearers of other mens syns, then this good father Samuel was. I heard of late of a notable boodshed. Audio saith S. Paul, & so do I. I know it not, but I heare of it. Ther was a searcher in London, whych executing his office, displeased a marchaunt man, in so much, that when he was doing his office, they wer at words, the mar chant man threatned him, the searcher said, the king shuld not lose his custome. The marchant goes me home & sharpes hys woodknife, & comes againe & knockes him on the head & kyls hym. They that tolde me the tale, saye it is wyncked at, they looke thorow their fingers & wil not se it. Whether it be taken vp with a pardon or no, I cānot tel, but this I am sure, & if ye beare with such matters, the diuel shal beare you away to hel. Bloodshed & murder would haue no bearing. It is a haynous thing bloudshedding & especially voluntary murder, & 〈…〉 murder. For in 〈…〉 God saith, it poluteth the whole2 realme. Poluitur illa terra. &c. et non potest expiari fine sanguine. The lād cānot be purged nor clensed again til his blud be shed yt shed it. It is the office of a king to see suche murderers puni shed with death, non frustra gest at gladiū. What wil you 〈…〉 of a king? he beareth a swearde before him, not a Pecockes fether. I go not about to styr you now to cruelty, but I speake a gainst bearing of bloodshed. This bearing must be looked vpō. In certain causes of murther, such great circumstaūces may be, that the king mai pardon a murther. But if I wer worthy to be of counsail, or if I wer asked myne aduise, I would not haue the king to pardon a velūtary murther, a pretensed 〈…〉 ther. I can tel where one man 〈…〉 an other in a townshyp, & was attached vpon the same, 〈…〉. men wer impaneled, the 〈…〉 had frendes, the Shriue laboured the bench, the. 〈…〉.
1Samuel would not be partaker of his sons offences.Samuell would not be partaker of his sōnes offences.
2Bloodshed ding & pretē sed murther would not be borne with all.Bloudshed ding & pretē sed murther woulde not be borne wyth all.
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.
〈…〉
⟨image 222⟩
〈…〉 of men they should be & of what qualities, Viros fortes Some 〈…〉 haue viros 〈…〉. yt 〈…〉 translation hath it very well. Men of actiuityc that haue stomakes to do theyr office, they must not be milksops, nor white liuered kni ghtes, they must be wise, harty, hardy, men of a good stomack Secondarely, he qualifieth them 〈…〉 the feare of God. He saith they must be 〈…〉 deam, fearing God. For if he fear God, he shalbe no briber, no 〈…〉 of iudgement, faithful.
what his maister said. Then quod the 〈…〉 desire hym yet to proue one of 〈…〉 for my sake, he shall finde them muche better then they loke for. He cut one of them, & found. x. peces of gold
⟨p. 65⟩
in it. 〈…〉 quod he, this is a good apple. The priest standyng not far of, hearing what the gentlemā said, cried out & 〈…〉, they ar alone aples I warrāt you syr thei 〈…〉 al on one 〈…〉, & haue al one 〈…〉. Wel, he is a good felow, let him haue it
not of God. In a nother poynt ther was pride. They woulde he lyke the Heathen, and iudges vnder kynges as they 〈…〉. Thirdly, they offended God because they asked a kyng to the 〈…〉 & wrong of good father Samuel to depose 〈…〉, so 〈…〉
