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.
QVecunque scripta sunt ad nostiam doctrinam scripta sunt. Al things that are written, they […] to be […]. What doctrine is […] for […] in yt 8. Chap. of the first book of the kings, I […] partly show unto you (most honourable audience) this […] sennight, of that good ma n father Samuel, that good judge how good a man he was, what helpers, and coadjutors, he toke unto him, to have his office well discharged. I told you also of the wickedness of his sons, how they toke […], and lived wickedly, and by that means, brought both their father, and themselves to deposition. And how the people did offend God in asking a king in father Samuel's time. And how father Samuel was put from his office, who deserved it not. I opened to you also, how father Samuel clears him self, that he knew not the faults of his sons: he was no bearer with his sons, he was sorry for it, when he heard it: but he would not bear with them in their wickedness, Filii mei vobiscum sunt, my sonnes are with you saith he. Do with them according to their deserts, I will not maintain them, nor bear with them. After that he clears himself at the kin ges feet, that the people […] nothing to burden him with all, neither money, nor money worth. In treating of that part, I chanced to show you, what I heard of a man that was slain, and I hear say it was not well taken. Forsooth I intend not to impair any mans estimation or honesty, & they that enforce it to that, enforce it not to my meaning. I said I heard, but of such a thing, and toke occasion by that, that I heard, to speak against that thing, that I knew to be naught that no man should bear with any man to yt maintenance of voluntary and prepensed murder. And I hear say since, the man was other wise an honest man, and they that spake for him, are honest men. I am […] enough to credit it. I spake not because I would have any mans honesty impaired. ⟨image 226⟩
of the Corinthians, that there should be contentions and misorder among them, did write unto them that he heard, and thereupon by occasion of […] he set forth very whole some doctrine of the Supper of the Lord. We might not have lacked that doctrine I tell you.
QVecunque scripta sunt ad nostiam doctrinam scripta sunt. Al things that are written, they 〈…〉 to be 〈…〉. What doctrine is 〈…〉 for 〈…〉 in yt 8. Chap. of the fyrst booke of the kynges, I 〈…〉 partely shewe vnto you (most honourable audience) this 〈…〉 sennight, of that good ma n father Samuel, that good iudge how good a man he was, what helpers, and coadiutours, he toke vnto him, to haue his office well discharged. I told you also of the wyckednes of hys sonnes, howe they toke 〈…〉, and lyued wickedly, and by that meanes, brought both theyr father, and themselues to deposition. And how the people did offende God in asking a kyng in sather Samuels tyme. And how father Samuel was put from his office, who deserued it not. I opened to you also, how father Samuel cleares hym selfe, that he knewe not the fautes of hys sonnes: he was no bearer with hys sonnes, he was sory for it, when he heard it: but he would not beare with them in their wickednes, Filii mei vobiscum sunt, my sonnes are with you saith he. Do wt them according to their desertes, I wil not maintain them, nor beare with them. After that he cleares himself at the kin ges feete, that the people 〈…〉 nothing to burthen hym wyth all, neyther money, nor money worth. In treating of yt part, I chaunced to shewe you, what I hearde of a man that was slayne, and I heare say it was not well taken. Forsoth I entende not to empayre any mans estimation or honesty, & they that enforce it to that, enforce it not to my meaning. I sayd I heard, but of such a thynge, and toke occasion by that, that I heard, to speake against yt thyng, that I knew to be naught that no man should beare with any man to yt maintenance of volūtary and prepensed murder. And I heare say synce, the man was other wise an honest man, and they that spake for him, are honest men. I am 〈…〉 inoughe to credite it. I spake not because I would haue any mannes honestye impaired. ⟨image 226⟩Onely I did as Saincte Paule dyd, who hearyng1 of the Corinthians, that there shoulde bee contencions and mysorder among them, did wryte vnto them that he hearde, and therevpon by occasion of 〈…〉 he set forth very whol some doctryne of the Supper of the Lorde. We myght not haue lacked that doctryne I tell you.
1The preachers are occasioned […] to inveigh a. gainstsuch vice as the […] are infected with as Paul to the Cor. they. x, xi cap.The preachers are occasyo ned 〈…〉 to inueye a. gainstsuch vyce as the 〈…〉 are infec ted vvith as Paul to the Cor. thei. x, xi cap.
Be it so the Corinthians had no such contentions among them, as Paul wrote of, Be it so they had not misordered themselves, it was neither of, nor on, to that that Paul said. The matter lay in that, that upon hearing he would take occasion to set out the good and true doctrine. So, I did not affirm it to be true that I heard, I spake it to advertise you, to beware of bearing with1 wilful & prepensed murder. I would have nothing enforced against any man. This was mine intent and meaning. I do not know, what ye call chance medley in the law, it is not for my study. I am a scholar in scripture, in gods book: I study that. I know what voluntary murder is before god. If I shall fall out with a man, he is angry with me, and I with him, and lacking opportunity and place, we shall put it of for2 that time, in the mean season I prepare my weapon & sharp it against another time, I swell and boil in this passion towards3 him, I seek him, we meddle together, it is my chance by reason my weapon is better then his, & so forth to kill him. I give him his deaths stroke, in my vengeance and anger. This call I voluntary murder in scripture: what it is in the4 law I cannot tell. It is a great sin, and therefore I call it volū tarry. I remember what a great clerk writeth of this. Omne5 peccatum adeo est voluntariū, ut nisi fit voluntariū non sit pec catū. Every sin (saith he) is so voluntary, that if it be not voluntary, it can not be called sin. Sin is no actual sin, if it be not voluntary. I would we would all know our6 faults and repent: that that is done, is done, it cannot be called back […]. God is merciful, the king is merciful, here we may repent, this is the place of repentance: when we are gone hence, it is to late then to repent. And let7 […] be content with such order as the magistrates shall take But sure it is a perilous thing to bear with any such matter. I told you what I heard say, I would have no mans ⟨p. 70⟩honesty impaired by my telling. I heard […] sense of another murder, that a Spaniard should kill an Englishman and run him thorough with his sword: they say he was a tall man. But I here it not, that the Spaniard was hanged for his labour. If I had, I would have told you it to. They fell out as the tale goeth about a whore. O Lord what whoredom is used now a days.
Bee it so the Corinthians had no such contentions amonge them, as Paule wrote of, Be it so they had not misordred thēselues, it was neither of, nor on, to that that Paule saide. The matter lay in that, that vpon hearing he wold take occasion to set out the good and true doctryne. So, I did not affirme it to bee true that I heard, I spake it to aduertise you, to beware of bearing with1 wilful & prepēsed murder. I wold haue nothing enforced against any man. This was myne intent and meaning. I do not know, what ye calle chaunce medly in the lawe, it is not for my study. I am a scholer in scripture, in gods booke: I stu dy that. I know what voluntary murder is before god. Yf I shall fall out with a man, he is angry with me, and I wyth hym, and lacking oportunitie and place, we shal put it of for2 that time, in the meane season I prepare my weapō & sharp it against another tyms, I swell and boyle in this passion towardes3 hym, I seke him, we medle together, it is my chance by reason my weapon is better then his, & so forth to kil him. I geue him his deathes stroke, in my vengeance and anger. This call I voluntary murder in scripture: what it is in the4 law I cannot tell. It is a great sin, and therfore I cal it volū tary. I remēber what a great clearke writeth of this. Omne5 peccatum adeo est voluntariū, vt nisi fit voluntariū nō sit pec catū. Euery sin (saith he) is so voluntary, that if it be not voluntary, it can not be called synne. Synne is no actuall sin, if it be not voluntarye. I woulde we would all knowe oure6 faultes and repente: that that is done, is done, it cannot bee called backe 〈…〉. God is mercifull, the kynge is mercyfull, here we may repente, thys is the place of repentaunce: when we are gone hence, it is to late then to repente. And let7〈…〉 be content with suche order as the magistrates shall take But sure it is a perilous thyng to beare with any such matter. I tolde you what I hearde say, I woulde haue no mans ⟨p. 70⟩
1Why M. Latimer used this example; and to what end and purpose.VVhy M. Latymer vsed this example; and to what end and purpose.
5The time of repentance is here.The tyme of repentance is here.
6The span: hard […] killed the English. man.The span: ard 〈…〉 killed the English. man.
7As abominable whore. dome used ja London as […] was upon the bank Le tvs fear the one and put no doubt but that the other is to foul […] to be a lie There be places in London privileged where […] is haunted A laulesse place of licentious liberty, Dicing houses.As abhominable vvhore. dome vsed ia London as 〈…〉 vvas vpon the banck Le tvs feare the one and put no doute but that the other is to foule 〈…〉 to be a lie There be places in London priuileged where 〈…〉 is haunted A laulesse place of licentious libertye, Dicing houses.
As I here by the relation of honest men, which tell it not after a worldly sort, as though they rejoiced at it, but heavily with heavy hearts. how God is dishonoured by whoredom in this city of London. Yea the bank, when it stood, was never so common. If it be true that is told, it is marvel that it doth not sink, and that the earth gapeth not and swalloweth it up. It is won becfull that the city of London doth suffer such whoredom unpunished. God hath suffered long of his great lenity, mercy, and benignity, but he will punish sharply at the length, if we do not repent. There is some place in London, as they say: Immunity, impunity, what should I call it? a privileged place for whoredom. The Lord Mayor hath nothing to do there, the […], they can not meddle with it. And the quest they do not enquire […], and there men do bring their whores:1 yea, other mens wives, and there is no reformation of it.
As I here by the relation of honest men, which tel it not after a worldly sort, as though they reioyced at it, but heauily with heauye hearts. how God is dishonoured by whoredome in this city of London. Yea the bancke, when it stoode, was neuer so common. If it be true that is tolde, it is meruail that it doth not sinke, and that the earth gapeth not and swalloweth it vp. It is wō becfull that the city of London doth suffer such whoredome vnpunished. God hath suffred long of his great lenitie, mercye, and benignitie, but he will punish sharply at the length, if we do not repent. There is some place in London, as they say: Immunitie, impunitie, what shold I cal it? a priuileged place for whoredome. The Lord Mayre hath nothyng to doe there, the 〈…〉, they can not medle with it. And the quest they do not enquire 〈…〉, and there men do bryng their whores:1 yea, other mens wyues, and there is no reformaciō of it.
1Shooting was wont to be the old exercise of Eng land but the pastime is to […] full […] dicers.Shooting vvas wōt to be the old exercise of Eng land but the pastime is to 〈…〉 full 〈…〉 dicers.
There is such dying houses also, they say, as hath not been wont to be, where young Gentlemen dice away their thrift, and where dissing is, there are other follies also. For the love of God let remedy be had, let us wrestle and strive against sin. Men of England in times past, when they would exercise themselves (for we must needs have some recreation, our bodies can not endure without some exercise) they were wont to go abroad in the fields a shooting, but now it is turned into glossing, gulling and whoring […] the1 house. The art of shooting hath […] in times past much esteemed in this realm, it is a gift of god that he hath given us to excel all other nations withal, it hath been gods instrument whereby he hath given us many victories against our enemies. But now we have taken […] whoring in towns, in stead of shooting in […] fields. A wondrous thing that so excellent a gift of god should be so little […]. I […] you […] Lords, even as ⟨image 227⟩ye love the honour, […] glory of God, and intend to remove his […], let […] be sent fourth some proclamation, some […] proclamation to the Justices of peace, for they do not their duty. Justices now be no justices, there be many good acts made for this matter already. Charge them […] their allegiance, that this singular benefit of god may be practised and that it be not turned into bolling, […], & […] within the towns: for they be negligent in executing2 these laws of […]. In my time, my poor father was as […] to teach me to shoot, as to learn me any other […], and so I think other men did their children. He taught me how to draw, how to lay my body in my bow, and not to draw with strength of arms as other nations do but with strength of the body, I had my bows bought me, according to my age and strength: as I increased in them, so my bows were made bigger, & bigger, for men shall never shoot well, except they be brought up in it. It is a goodly art, a wholesome kind of exercise, & much commended in physic.
There is suche dieyng houses also, they sya, as hath not bene wonte to be, where yong Gentlemen dyse away theyr thrifte, and where dysyng is, there are other folyes also. For the loue of God let remedy be had, let vs wrastle and stryue against synne. Menne of England in tymes past, when they would exercyse themselues (for we must nedes haue some re creacion, our bodies can not endure without some exercyse) they were wonte to go abroad in the fieldes a shootyng, but now it is turned into glossing, gulling and whoring 〈…〉 the1 house. The art of shooting hath 〈…〉 in times past much estemed in this realm, it is a gift of god yt he hath geuē vs to excel al other nations wtal, it hath bene gods instrument wherby he hath geuē vs many victories against our enemies. But now we haue takē 〈…〉 whroing in townes, in stead of shooting in 〈…〉 fieldes. A wonderous thing that so excellent a gift of god shoulde be so litle 〈…〉. I 〈…〉 you 〈…〉 Lordes, euen as ⟨image 227⟩ye loue the honoure, 〈…〉 glorye of God, and entende to remoue his 〈…〉, let 〈…〉 be sent fourth som proclama tion, some 〈…〉 proclamation to the Iustices of peace, for they do not their duety. Iustices now be no iustices, there be many good actes made for this matter alredy. Charge them 〈…〉 their allegiance, that this singuler benefit of god may be practised and that it be not turned into bolling, 〈…〉, & 〈…〉 within the tounes: for they be negligent in executyng2 these lawes of 〈…〉. In my tyme, my poore father was as 〈…〉 to teache me to shoote, as to learn me any other 〈…〉, and so I thynke other men did theyr children. He taught me how to draw, how to lay my bodye in my bowe, and not to draw with strength of armes as other nacions do but with strength of the bodye, I had my bowes bought me, according to my age and strength: as I encreased in them, so my bowes were made bygger, & bigger, for men shall neuer shote wel, except they be brought vp in it. It is a goodly art, a wholsome kind of exercise, & much commended in phisike.
1Shooting hath been set by in times past Whoring […] the tou […] in […] af […] in […] fieldsShooting hath bene set by in tymes past VVhoring 〈…〉 the tou 〈…〉 in 〈…〉 af 〈…〉 in 〈…〉 fieldes
2[…] taug […] the feate of […] in a […] bow.〈…〉 taug 〈…〉 the feate of 〈…〉 in a 〈…〉 bovve.
Marcilius Phicinus in his book de […] (it is a great1 while since I red him now) but I remember he commendeth this kind of exercise, and saith, that it wrestleth against many kinds of diseases. In the reverence of god, let it be continued. Let a proclamation go forth, charging the justices of peace, that they see such acts and statutes kept, as were made for this purpose. I will to my matter. I intend this day to entreat of a piece of scripture, written in the beginning of the ucap. of Luke. I am occasioned to take this place by a book […] to the Kings Majesty that dead is, by Master Pole. It is2 a text, that he doeth greatly abuse, for the supremacy. He racks it, and violentes it, to serve for the maintenance of the bishop of Rome. And as he did enforce the other place, that I entreated of last, so did he enforce this also, to serve his matter. The story is this. Our Saviour Christ was come now to the bank of the water of Genezareth. The people were come to him, & flocked about him, to here him preach.3
Marcilius Phicinus in his booke de 〈…〉 (it is a great1 while since I red him now) but I remember he commendeth this kynde of exercise, and saith, that it wresteleth agaynste many kindes of diseases. In the reuerence of god, let it be cō tinued. Let a proclamation go forth, charging the iustices of peace, that they see such acts and statutes kept, as wer made for this purpose. I wil to my matter. I intend this day to intreat of a pece of scripture, writen in the beginning of the vcap. of Luke. I am occasioned to take this place by a boke 〈…〉 to the Kynges Maiestie that deade is, by Maister Pole. It is2 a texte, that he doeth greatelye abuse, for the supremacye. He rackes it, and violentes it, to serue for the maintenance of the bishop of Rome. And as he did enforce thother place, that I entreated of laste, so dyd he inforce thys also, to serue his mater. The story is this. Our Sauiour Christ was come now to the bancke of the water of Genezareth. The people were come to him, & flocked about him, to here him preache.3
1Shooting is […] of Mar cilius […] cinus.Shooting is 〈…〉 of Mar cilius 〈…〉 cinus.
2Regnold Poole the CardinalRegnold Poole the Cardinall
And Jesus toke a boot that was standing at the pool, it was Simons boat, and went into it. And sitting in the boot he preached to them that were on the bank. And when he ⟨p. 71⟩had preached and taught them, he spake to Simon, and bad him launch out further into the deep, and […] his […], to catch fish. And Simon made answer, and said: Master, we have laboured all night, but we […] nothing: how be it at thy commandment, because thou […] us, we will go to it again. And so they did, and caught a great draught, a miraculous draught, so much that the net brake, & they called to their fellows that were by, for they had two […] to come to help them, and they came and filled both their […] so full, that they were nigh drowning. This is the story. That I […] declare this text so, that it may be to the honour of god, and […] of your souls and mine […]. I shall desire you to help me with your prayer, in the which. &c.
And Iesus toke a boote that was standing at the poole, it was Simons bote, and went into it. And sitting in the boote he preached to them that were on the bancke. And when he ⟨p. 71⟩had preached and taught them, he spake to Symon, and bad him launche out further into the depe, and 〈…〉 hys 〈…〉, to catche fyshe. And Symon made aunswere, and sayde: Master, we haue laboured al night, but we 〈…〉 nothing: how be it at thy commaundement, because thou 〈…〉 vs, we wyll go to it agayne. And so they did, and caught a great draught, a miraculous draught, so much that the net brake, & they called to theyr felowes that were by, for they had two 〈…〉 to come to helpe them, and they came and fylled bothe their 〈…〉 so full, that they were nighe drounynge. Thys is the story. That I 〈…〉 declare this texte so, that it maye be to the honor of god, and 〈…〉 of your soules and myne 〈…〉. I shall desyre you to helpe me with your prayer, in the whych. &c.
Factum est autem, (saith the […]) Cum turba irruerct in […].1 Saint Luke […] the story, and it came to pass, when the people pressed upon […], so that he was in peril to be cast into the pond, they rushed so fast upon him, & made such throng to him. A wondrous thing, what a desire the people had in2 those days to here our Saviour Christ preach: and the cause may be gathered of the later end of the chapter that went before. Our saviour Christ had preached unto them, & healed the sick folks of such diseases & maladies as […] had: and therefore the people would have retained him still. But he made them answer, and sayd: Et alus […] me evan […] in hoc missus sū, I must […] yt king dom of god to other cities also, I must show them my fathers will: for I came for that purpose. I was sent to preach the word of God. Our Saviour Christ said, how he must not ta3 ry in one place: for he was sent to the world to preach every where. Is it not a marvellous thing, that our unpreaching […] can read this place, & yet preach no more than they do. I […] that they can go quietly to bed, and see how he allureth them with his example, to be diligent in their office4 Here is a godly lesson also, how our saviour Christ fled […]. If these ambitious persons, that climb to honour by bywalkes mordinatly, would […] this example of Jesus Christ, they should come to more honour then […] do. for when ⟨image 228⟩they seek honour by such bywalkes, they come to confusion: honour followeth them that […] from it. Our saviour Christ, gat5 him away early in the morning, & went unto the wilderness. I would they would follow this example of Christ, and not seek honour by such bywalkes as they do. But what did the people? when he had hid himself, they smelled him out in the wilderness, and came unto him by flocks, and followed him a great number. But where read you that a great number6 of Scribes and Pharisees, and Bishops followed him. There is a doctor that writeth of this place, his name is […] Gorrhā, Nicholas Gorrham, I knew him to be a school doctor a great while ago, but I never knew him to be an interpreter of scripture till now of late: he saith thus, major devotio in laicis vetulis quā in clericis. &c. There is more devotion saith he, in lay folk, and old, wives these simple folk, the vulgar people, then in the clerks: they be better affected to the word of god, then those that be of the clergy.
Factum est autem, (saith the 〈…〉) Cum turba irruerct in 〈…〉.1 Sainct Luke 〈…〉 the storie, and it came to passe, when the people preased vpō 〈…〉, so that he was in perill to be cast into the pond, they rushed so fast vpon him, & made such throng to him. A wonderous thyng, what a desire the people had in2 those days to here our Sauiour Christ preache: and the cause may be gathered of the later end of the chapter that went before. Our sauior Christ had preched vnto them, & healed the sicke folkes of such diseases & maladies as 〈…〉 had: and therfore the people would haue retained him still. But he made them answere, and sayd: Et alus 〈…〉 me euan 〈…〉 in hoc missus sū, I must 〈…〉 yt king dom of god to other cities also, I must shew them my fathers will: for I came for that purpose. I was sent to preache the word of God. Our Sauior Christ sayd, how he must not ta3 ry in one place: for he was sent toyt world to preache euery where. Is it not a meruailous thyng, that our vnpreachyng 〈…〉 can rede this place, & yet preache no more than they do. I 〈…〉 that they can go quictly to bed, and se how he allureth them with his example, to be diligent in their office4 Here is a godly lesson also, how our sauior Christ fled 〈…〉. If these ambitious persons, that climbe to honor by bywalkes mordinatly, wold 〈…〉 this example of Iesus Christ, they shold come to more honor then 〈…〉 do. for when ⟨image 228⟩they seke honour by such bywalkes, they come to confusion: honor foloweth them that 〈…〉 from it. Our sauior Christ, gat5
3An exam. […] of […] for […].An exam. 〈…〉 of 〈…〉 for 〈…〉.
4Our […] glory.Our 〈…〉 glory.
5Honour followeth them that […] it.Honor foloweth them that 〈…〉 it.
6The common people smelled Christ out in the wilderness and follow ed him […] there but so did not the Scribesthe […] nor the bi […].The common people smelled Christ out in the vvildernes and folovv ed him 〈…〉 ther but so did not the Scribesthe 〈…〉 nor the bi 〈…〉.
I marvel not at the sentence, but I marvel to find such a sen tense in such a doctor. If I should say so much, it would be said to me, that it is an […] bird that defiles his own nest, and Nemo leditur nisi à […], There is no man hurt, but […] his own self. There was verified the saying of our saviour Christ which he spake in another […]. […] que fuerit cadaver, ibi […] aquilae, Wheresoever a dead carrion is, thither will the Eagles gather. Our saviour Christ compares him self to a dead carrion: for where the carrion is, there will the Eagles be, & though it be an evil smell to us, and […] in a mans nose, yet it is a sweet smell to the Eagles, they will seek1 it out. So the people sought out Christ, they smelt his savour he was a sweet smell to […]. He is […] ad […], the smell of life to life. They flocked about him like Eagles. Christ was the carrion, & the people were the Eagles. They had no pleasure to hear the Scribes, and the Pharisees, they stank in their nose, their doctrine was unsavoury, it was of Loliones, of decimations, of Anet's seed, and Cummin and such gear.2 There was no comfort in it for sore […], there was no consolation for wounded souls, there was no remedy for sins, as was in Christs doctrine. His doctrine eased the burden ⟨p. 72⟩of yt soul: it was sweet to the common people, & sower to the Scribes. It was such comfort & pleasure […] them, that they came flocking about him: wherefore came they? Ut […] verbum dei, it was a good coming. They came to here the word of god. It was not to be thought that they came all of one mind to here the word of […] It is likely that in so great a […] 3some came of curiosity, to hear some novels, & some came smell ling a sweet savour, to have consolation & comfort of gods word: for we cannot be saved without hearing of the word. It is a necessary way to salvation. We […] not be […] without faith and faith cometh by hearing of the word. Fides ex […]. And how shall they hear without a preacher? I tell you it is4 the footsteps of the ladder of heaven, of our salvation. There must be preachers if we look to be saved. I told you of this gradation before in the tenth to the Romans. Consider it well. I had rather ye should come of a naughty mind, to hear the word of god, for novelty, or for […] to hear some5 pastime, then to be away. I had rather ye should come as the tale is, by the gentlewoman of London.
I meruail not at the sentence, but I meruail to find such a sen tence in such a doctor. If I shold say so much, it wold be said to me, that it is an 〈…〉 birde that defiles his owne nest, and Nemo leditur nisi à 〈…〉, There is no man hurt, but 〈…〉 hys own self. There was verified the saying of our sauior Christ which he spake in another 〈…〉. 〈…〉 que fuerit cadauer, ibi 〈…〉 aquilae, Whersoeuer a dead carion is, thither wil the Egles gather. Our sauior Christ compares him self to a dead carrion: for where the carrion is, there will the Egles be, & though it be an euil smel to vs, and 〈…〉 in a mans nose, yet it is a swete smel to the Egles, they wil seeke1 it out. So the people sought out Christ, they smelt his sauor he was a swete smel to 〈…〉. He is 〈…〉 ad 〈…〉, the smel of life to life. Thei flocked about him like Egles. Christ was the carrion, & the people were the Egles. They had no pleasure to heare the Scribes, and the Pharisees, they stanke in their nose, their doctrine was vnsauory, it was of Loliones, of decimations, of Anets seade, and Cummyn and such gere.2 There was no comfort in it for sore 〈…〉, there was no cōsolatiō for wounded soules, there was no remedy for sins, as was in Christes doctrine. His doctryne eased the burden ⟨p. 72⟩of yt soule: it was swete to the common people, & sower to the Scribes. It was such cōfort & pleasure 〈…〉 them, yt they came flocking about him: wherfore came they? Vt 〈…〉 verbum dei, it was a good cōming. They came to here ye word of god. It was not to be thought that they came all of one mynde to here ye worde of 〈…〉 It is likely that in so great a 〈…〉3som came of curiositie, to heresom nouelles, & som came smel ling a swete sauor, to haue consolatiō & cōfort of gods word: for we cānot be saued without hering of the word. It is a ne cessary way to saluatiō. We not be without faith and faith commeth by hearing of the word. Fides ex . And how shal they heare without a preacher? I tell you it is
1Cstrist […] him […] to a dead […] on.Cstrist 〈…〉 him 〈…〉 to a dead 〈…〉 on.
2The Phari sees doctrine was void of remedy for […].The Phari sees doctrine vvas void of remedy for 〈…〉.
3We can not be saved without hea ring of the […] of god.VVe can not be saued without hea ring of the 〈…〉 of god.
4The foot […] of the ladder of salvationThe foote 〈…〉 of the ladder of saluatiō
5M. […] them to resort to the hea […] of […] mons not withstan ding the purpose of […] come ming is not all of the best. S. Augustine […] of curiosi tie to Mil lane to […] Am brose. […]. Augustine […] came of a Manichee a […].M. 〈…〉 them to resorte to the hea 〈…〉 of 〈…〉 mons not withstan ding the purpose of 〈…〉 com ming is not all of the best. S. Augu stine 〈…〉 of curiosi tie to Mil lane to 〈…〉 Am brose. 〈…〉. Augustine 〈…〉 came of a Maniche a 〈…〉.
One of her neighbours met her in the street, and said mistress, whether go ye: Mary said she, I am going to s. Thomas of Acres to the Sermon, I could not sleep all this last night & I am going now thither, I never failed of a good nap there. And so I had rather ye should go a napping to the sermons, than not to go at all. For with what mind soever ye come, though ye come for an ill purpose, yet peradventure ye may chance to be caught or ye go, the preacher may chance to catch you on his hook. Rather then ye should not come at all. I would have you come of curiosity, as S. Augustine came to hear S. Ambrose. When S. Augustine came to Milan, (he tells the story himself, in the end of his book of confessions) he was very desirous to hear S. Ambrose, not for any love he had to the doctrine ye he taught but to here his eloquence, whether it was so great, as it […] was, and as the brute went. Well, before he departed S. Am brose caught him on his hook, and converted him so, that he became of a Manichee, and of a Platonist a good christen, a defender of Christs religion, and of the faith afterward. So I would have you to come to sermons: it is declared in many ⟨image 229⟩mo places of scripture, how necessary preaching is, as this: […], […] est […], ad […] omni […] The1 […] of the […], is the power of God to every man […] doth […]. He […] gods word […], it is the […], and the thing […] by we are […]. […] ware, beware, ye […] not this office: for if ye do, […] power to […] that do believe. Christ saith […] to the same, Nisi quis […] è […], nō potest videre […] de, Except a man be borne again from above, he cannot […] the kingdom of God. He must have a […]: & what2 is this regeneration? It is not to be christened in […] (as these […] brands expound it) and nothing else. How is it to be expounded then? Saint Peter showeth, That one place of Scripture declareth an other. It is the circumstance, and collation of places, that make scripture plain. Regeneremur autem,3 (saith S. Peter) and we be borne again. How? Non ex semine […], sed immortal Not by a mortal seed, but by an immortal. What is this immortal seed? […] sermonē […] viventis, By the word of the living God, by the word of god4 preached and opened. Thus cometh in our new birth. Here you may see how necessary this office is to our salvation. This is the thing that the devil wrestleth most against.
One of her neighbors met her in the streate, and said mistres, whether go ye: Mary said she, I am goyng to s. Thomas of Acres to the Sermon, I could not slepe al this last night & I am going now thether, I neuersayled of a good nap there. And so I had rather ye shold go a nappyng to ye sermōs, thā not to goe at all. For wt what mynd soeuer ye come, though ye come for an yll purpose, yet peraduenture ye may chaunce to be cought or ye go, the prea cher may chance to catche you on hys hoke. Rather then ye shold not come at al. I would haue you come of curiositie, as S. Augustine came to heare S. Ambrose. When S. Augustine came to Millane, (he telles the story himself, in the ende of his boke of confessions) he was very desirous to heare S. Ambrose, not for any loue he had to the doctrine ye he taught but to here his eloquēce, whether it was so great, as yt 〈…〉 was, and as the brute went. Wel, before he departed S. Am brose caught him on his hoke, and conuerted him so, that he became of a Maniche, and of a Platonist a good christen, a defender of Christes religion, and of the faith afterward. So I wold haue you to come to sermons: it is declared in many ⟨image 229⟩mo places of scripture, how necessary preachyng is, as this: 〈…〉, 〈…〉 est 〈…〉, ad 〈…〉 omni 〈…〉 The1〈…〉 of the 〈…〉, is the power of God to euery man 〈…〉 dothe 〈…〉. He 〈…〉 gods worde 〈…〉, it is the 〈…〉, and the thyng 〈…〉 by we are 〈…〉. 〈…〉 ware, beware, ye 〈…〉 not this office: for if ye doo, 〈…〉 power to 〈…〉 that do beleue. Christ saith 〈…〉 to the same, Nisi quis 〈…〉 è 〈…〉, nō potest videre de, Except a mā be borne againe from aboue, he cannot the kingdom of God. He must haue a : & what
1[…] the […].〈…〉 the 〈…〉.
2What is […], […], or […] be born […] above.VVhat is 〈…〉, 〈…〉, or 〈…〉 bee born 〈…〉 aboue.
3One […] of […] an […].One 〈…〉 of 〈…〉 an 〈…〉.
4How necessary the office of preaching is to our salvation.Hovv necessary the office of preaching is to oure saluation.
It hath ben all his study to […] this office. He worketh against it as much as he can, he hath prevailed to much, to much in it.1 He hath set up a state of unpreaching prelacy in this […] this. vii. C. year: A state of unpreaching prelacy. He hath made unpreaching prelates: he hath stirred up by heaps to per secute this office in yt title of heresy: He […] stirred up […] magistrates to persecute it in yt title of […]. And he hath stirred up the people to persecute it with […] & […]. […] words: as by the name of ne […], strange preaching: and with impropriations he hath turned preaching in to private masses. If a […] left mass undone on a sunday within these x. years, all England should have won dread at it: but they might have left of the sermon. xx. Sundays2 & never have ben blamed. And thus by these […] private Masses were set up, and preparing of gods word […] den under foot. But what doth he now? what doth he now? ⟨p. 73⟩he […] up to outrageous rearing of rents, that pore3 men shall not be able to find their children at the school to be […]. What an unreasonable […] is this? he provides a great […] before […] for the time that is to come. He hath brought up now of late the […] monstrous kind of covetousness that ever was heard of. He hath […] see farming4 of […], and all […] this […] of preaching: in so much that when any man […] shall […] a benefice, he may go where he will, for any house he shall have to dwell upon, or any glebe land to keep hospitality withal: but he must take up a chamber in an alehouse, & there sit & play at the tables all the day. A goodly curate. He hath cau5 sed also through this monstrous kind of covetousness, patrons to sell their benefices. Yea what doth he more? He gets him to the […], and causeth great men, and […] errs to send their sons thither, & put out poor scholars that should be divines: for their parents […] not they shall be preachers: but that they may have a show of learning. But it were to long to declare unto you, what […] & means the devil hath found to decay the office of salvation, this office of regeneration. But to return to my […]. The people came to here the word of god: […] heard him with silence. I remember now a saying of […], and […] it might […] hereafter in better place: but yet I will take it, whiles it coneth to mind. The saying is this.
It hath ben all his studie to 〈…〉 this office. He worketh against it as much as he can, he hath preuailed to much, to much in it.1 He hath set vp a state of vnpreaching prelacie in this 〈…〉 this. vii. C. yere: A state of vnpreaching prelacie. He hath made vnpreching prelates: he hath stired vp by heapes to per secute this office in yt title of heresy: He 〈…〉 stirred vp 〈…〉 maiestrates to persecute it in yt title of 〈…〉. And he hath stirred vp the people to persecute it with 〈…〉 & 〈…〉. 〈…〉 wordes: as by the name of ne 〈…〉, strange preaching: and with impropriations he hath turned preaching in to priuate masses. If a 〈…〉 left masse vndoneon a sonday within these x. yeres, all England shold haue wō dred at it: but they might haue left of the sermon. xx. sondays2 & neuer haue ben blamed. And thus by these 〈…〉 priuate Masses were set vp, and preparing of gods word 〈…〉 den vnder fute. But what doth he now? what doth he now? ⟨p. 73⟩he 〈…〉 vp to ou tragious rearing of rents, that pore3 men shal not be able to find their children at the schole to be 〈…〉. What an vnreasonable 〈…〉 is this? he prouides a great 〈…〉 before 〈…〉 for the tyme that is to come. He hath brought vp now of late the 〈…〉 monstrous kynd of couetousnes that euer was heard of. He hath 〈…〉 see fermyng4 of 〈…〉, and all 〈…〉 this of preaching: in so much that whan any man shall a benefice, he may go where he will, for any house he shall haue to dwell vpon, or any glebe lande to keepe hospitalitie withall: but he must take vp a chamber in an alehouse, & there sit & play at the tables al the day. A goodly curate. He hath cau
1The devil is […] to decay preachingThe deuil is 〈…〉 to decaye preaching
2Note the […] meant of the […].Note the 〈…〉 ment of the 〈…〉.
3The devil […].The deuil 〈…〉.
4The fee […] mynge of […].The fee 〈…〉 mynge of 〈…〉.
5The devil goeth to the univer […] to tea che, but […]The deuil goth to the vniuer 〈…〉 to tea che, but 〈…〉
Et loquentem eum […] in […] interrumpentes, […] him (saith he) in silence, not interrupting the order of his […]. He means, they herd him1. quietly, without any […] of […], or walking up and down. Surely it is an ill misorder that folk shall be walking up & down in the sermon time (as I have seen in this place this Lent: & there shall be such […] & […] in the preachers2 ear, that it maketh him oftentimes to forget his matter. O let us consider the kings […] goodness: This place was prepared for […] of the body: and his […] hath made it a place for the […] of the soul, & to have the word of god preached in it, showing hereby, that he […] have […] his […] at it, if it might be possible. […] what the ⟨image 230⟩kings […] hath done for you, he alloweth you all to hear with him. Consider where ye be. First ye ought to have a reverence to gods word: and though it be preached by poor men, yet it is the same word that our saviour spake. Consider also the presence of the kings […], God's high vicar in earth, having a respect to his personage, ye ought to have reverence to it, & consider that he is gods high minister, & yet alloweth you all to be partakers with him, of the hearing of gods word. This benefit of his, would be thankfully taken, and it would be highly esteemed. Hear in silence as […], it may chance that some in the company may fall sick, or be diseased. If there be any such, let them go away with silence, let them leave their salutations till they come in the court, let them depart with silence. I took occasion of Chrysostoms words to […] you of this thing.
Et loquentem eum 〈…〉 in 〈…〉 interrūpentes, 〈…〉 him (saith he) in silence, not interrupting the order of his 〈…〉. He meanes, they herd him1. quietly, without any 〈…〉 of 〈…〉, or walking vp and downe. Surely it is an yl misorder yt folk shalbe walking vp & down in the sermon time (as I haue sene in this place this Lent: & there shalbe such 〈…〉 & 〈…〉 in the preachers2 eare, that it maketh hym oftentymes to forget his matter. O let vs consider the kyngs 〈…〉 goodnes: This place was prepared for 〈…〉 of the body: and his 〈…〉 hath made it a place for the 〈…〉 of the soule, & to haue the word of god preched in it, shewing herby, that he 〈…〉 haue 〈…〉 his 〈…〉 at it, if it might be possible. 〈…〉 what the ⟨image 230⟩kynges 〈…〉 hath done for you, he alloweth you all to heare with hym. Cōsider where ye be. First ye ought to haue a reuerēce to gods word: and though it be preached by poore men, yet it is the same worde that our sauiour spake. Consider also the presence of the kynges 〈…〉, goddes high vycare in earth, hauyng a respecte to his personage, ye ought to haue reuerence to it, & consider that he is gods high minister, & yet alloweth you al to be partakers with him, of the hering of gods word. This benefit of his, wold be thankfully takē, and it wold be highly estemed. Heare in silence as 〈…〉, it may chaunce that some in the company maye fall sicke, or be diseased. If there be any suche, let them go awaye with silence, let them leaue their salutations till thei come in the courte, let them depart with silence. I tooke occasion of Chrisostomes wordes to 〈…〉 you of this thyng.
1The mysorder of walkers […]The mysorder of vvalkers 〈…〉
2To what end the Kings grace […] the banqueting place.To vvhat ende the Kynges grace 〈…〉 the banketing place.
What should be the cause, that our Saviour Christ went into the boat? the scripture calleth it. Navis or navicula, […] it was no ship, it was a fishers […], they were not able to1 have a ship. What should be the cause, why he would not stand on the bank and preach there, but he desired Peter to draw the boat somewhat from the shore in to the midst of the water, what should be the cause? One cause was, for that be might sit there more commodiously, then on the bank, an other cause was, for that he was like to be thrust into the pond of the people that came unto him. Why? our saviour Christ might have withstand them, he was strong […] to2 have kept himself from thrusting into the water. He was stronger then they all, and if he had listed he might have stand on the water, as well as he walked on the water: truth it is, so might he have done in deed. But as it was sometime his pleasure to show the power of his Godhead, so he declared now the […] and imbecility of his manhood. Here […] 3giveth us an example what we shall do, we must not tempt god by any miracles, so long as we may walk by ordinary […]. As our saviour Christ, when the devil had him on the top of the temple, & would have had him cast himself down, he made him this answer. Non tentabis dominum deum […]. […] not tempt thy lord god, as if he should have said, ⟨p. 74⟩we may not tempt god at all. It is no […] now to show any miracles: there is an other way to go down, by gresin ges. Thus he did to show us an example, that we must not4 tempt God, except it be in extreme necessity, and when we cannot other ways remedy the matter, to leave it all to5 God, else we may not tempt the majesty of his […]. Beware tempting of God? well, he comes to Symons boat, and why rather to Symons boat then another. I will answer, as I find in experience in my self. I came hither to day from Lambeth in a wherry, and when I came to take my boat, the water men came about me (as the manner is) and he would have me, and he would have me. I toke one of them. Now ye will ask me why, I came in that boat, rather then in another, because I would go into that, that I see stand next me, it stood more […] for me. And so did Christ by Simons boat. It stood nearer for him, he saw a better seat in it. A good natural reason.
What should be the cause, that our Sauiour Christe wente into the boate? the scripture callethit. Nauis or nauicula, 〈…〉 it was no ship, it was a fishers 〈…〉, they were not able to1 haue a shippe. What should be the cause, why he would not stand on the banck and preach there, but he desired Peter to drawe the boate somewhat from the shore in to the middes of the water, what shold be the cause? One cause was, for yt be might sit there more commodiously, then on the bancke, an other cause was, for that he was lyke to be thrust into the pond of the people that came vnto hym. Why? our sautoure Christ might haue withstand them, he was strong 〈…〉 to2 haue kept himselfe from thrustyng into the water. He was stronger then thei al, and if he had listed he might haue stand on the water, as well as he walked on the water: truth it is, so might he haue done in dede. But as it was sometime hys pleasure to shewe the power of his Godhead, so he declared nowe the 〈…〉 and imbecility of his manheade. Here 〈…〉3geueth vs an example what we shal do, we must not tempte god by any miracles, so long as we may walke by ordinary 〈…〉. As our sauior Christ, when the diuell had hym on the top of the temple, & wold haue had him cast himself down, he made him this answer. Non tentabis dominum deum 〈…〉. 〈…〉 not tempt thy lord god, as if he shold haue said, ⟨p. 74⟩we may not tempte god at all. It is no 〈…〉 now to shew any miracles: there is an other way to goe downe, by gresin ges. Thus he dyd to shew vs an example, that we muste not4 tempte God, except it bee in extreeme necessitye, and when we cannot other wayes remedy the matter, to leaue it all to5 God, elles we may not tempt the maiestye of his 〈…〉. Beware temptyng of God? wel, he commes to Symons boate, and why rather to Symons boate then another. I wyll answere, as I fynde in experience in my selfe. I came hyther to day from Lambeth in a whirry, and when I came to take my boate, the water men came aboute me (as the maner is) and he wold haue me, and he would haue me. I toke one of them. Now ye wyll aske me why, I came in that boate, rather then in another, beecause I woulde goe into that, that I see stand nexte me, it stoode more for me. And so did Christe by Simons boate. It stoode neerer for hym, he saw a better seate in it. A good natural reason.
1Why Christ would ra there go in to the boat then […] upon the land or the bank.VVhy Christe vvould ra ther go in to the boat then 〈…〉 vpon the land or the banke.
2An an swer to a pretty objection the sigure is […].An aun svver to a prety ob iectiō the sigure is 〈…〉.
3God must not be […] so long as we may work by […] meansGod must not be 〈…〉 so lōg as vve may worke by 〈…〉 meanes
4We must not tempt god.VVe must not tempt god.
5Why Christ came into Simons boat […] there then into any other.VVhy Christe came into Simons boate 〈…〉 ther then into any other.
Now come the papists, and they will make a mystery of it, they1 will pick out the supremacy of the Bishop of Rome in Peters boat. We may make allegories enough of every place in scripture: but surely, it must needs be a simple matter that standeth on so weak a ground. But ye shall see further. He desired Peter to thrust out his boat from the shore. He desired him. Here was a good lesson, for the bishop of Rome, and all his college of Cardinals, to learn […] and gentleness. Rogabat eum He desired him, it was […] done2 of him, without any austerity, but […] all […], […] nes, and softness, and humility. What an […] is this, that he giveth them here? but they spy it not, they can see nothing but the supremacy of the bishop of Rome. A wondrous thing, what sight they have. They see nothing but the supremacy of the Bishop of Rome. Imperabatis ovibus meis3 saith Ezekiel Con avaritia, & austeritate, & disperse sunt absque pastore. Ye have ruled my sheep, and commanded them with great lordliness, austerity, and power: and thus ye have dispersed my sheep abroad, & why? There was no shepherd, they had wanted one a great while. Rome hath been many a hundred years without a good shepherd. They would not learn ⟨image 231⟩to rule them gently, they had rule over them: but it was with […], excommunications, with great austerity, and thunderbolts, and the devil and […], to […] their […]. I beseech God open their […], that they may see the truth, and not be blinded with those things, that no man can see but […]. It followeth in the text, […] de4 […]. He taught sitting […]. […] belike, were sitters in those days, as it is written in an other place, […] in […], They sit in the chair of Moses.
Now come the papystes, and they will make a misterye of it, they1 wyll pycke out the supremacy of the Bishop of Rome in Pe ters boate. We may make allegories ynough of euery place in scripture: but surely, it muste needes bee a symple matter that standeth on so weke a grounde. But ye shal see further. He desyred Peter to thruste out his boate from the shore. He desired hym. Here was a good lesson, for ye byshop of Rome, and all his colledge of Cardinalles, to learne 〈…〉 and gentlenes. Rogabat eum He desired him, it was 〈…〉 done2 of hym, without any austeritie, but 〈…〉 all 〈…〉, 〈…〉 nes, and softenes, and humility. What an 〈…〉 is this, that he geueth them here? but they spye it not, they can se nothing but the supremacye of the bishop of Rome. A wonderous thing, what sight they haue. They see nothing but the supremacy of the Bishop of Rome. Imperabatis ouibus meis3 saith Ezechiel Cū auaritia, & austeritate, & disperse sunt absque pastore. Ye haue ruled my shepe, and commanded them with great lordlines, austerity, and power: and thus ye haue dispersed my shepe abroad, & why? There was no shepherd, they had wanted one a great while. Rome hath bene many a hundred yeres wtout a good shepherd. They wold not learn ⟨image 231⟩to rule them gētly, they had rule ouer them: but it was with 〈…〉, excōmunications, with great austeritie, and thunderboltes, and the deuill and 〈…〉, to 〈…〉 their 〈…〉. I beseche God open their 〈…〉, that they may se the truth, and not be blynded with those things, yt noman can se but 〈…〉. It foloweth in the text, 〈…〉 de4〈…〉. He taught syttyn 〈…〉. 〈…〉 belike, were sitters in those days, as it is writen in an other place, 〈…〉 in 〈…〉, They syt in the chayre of Moyses.
1A simple matter that standeth upon so […] a ground.A simple mater that standeth vpon so 〈…〉 a ground.
2A good lesson of humility.A good lesson of humilitie.
3Howe the bishop of Rome rule and reign over the people.Howe the bishop of Rome rule and raigne ouer the people.
4The preacher useth to […].The prea cher vseth to 〈…〉.
I would our preachers […] or standing, one way, or other. It was a goodly pulpit that our Saviour1 Christ had gotten him here: An old rotten boat. And yet he […] his fathers will, his fathers […] out of this pulpit. He cared not for the pulpit, so he might do the people good. In deed it is to be commended for the preacher to stand, or sit, as the place is, but I would not […] it so […] esteemed, but that a good preacher may de clare the word of god […] on a horse, or preaching in a tree. And yet if […] should be done, the unpreaching prelates would laugh it to scorn. And though it be good to have the […] set up in churches, that the people may resort thither: yet I […] not have it so […] used, but that in a profane place the word of God might be […] some times, and I […] not have the people offended withal, no more then they be with our Saviour Christs preaching out of a boat. And […] to have pulpits in churches it is very well done to have them, but they would be occupied: for it is a vain thing to have them as they stand in many churches. I heard of a Bishop of England that […] on […] 2(and as it was the custom) when the Bishop should come and be rung into the town, the great belles clapper was fall len down, the tail was broken, so that the Bishop could not be […] into the town. There was a great matter made of […], and the chief of the parish were much blamed for it, in the visitation. The bishop was somewhat quick with them, and […] that he was much offended. They made their answers, and […] themselves, as well as they could, it was a chance said they, that the […] brake ⟨p. 75⟩and we could not get it mended by and by, we must tarry till we can have it done? It shall be amended as […] as may be. Among the other, there was one wiser then the3 rest, & he comes me to the Bishop, Why my lord, saith he, doth your lordship make to great a matter of the bell, that lacketh his clapper? here is a […] (sayeth he) and pointed to the pulpit, that hath lacked a clapper this 20. years. We have a person that […] out of this benefice fifty pound every year, but we never see him. I warrant you the Bishop was an unpreaching prelate. He could find fault with the bell, that wanted a clapper to ring him into the town, but he could not find any fault with the person that preached not at his be […].
I would our preachers 〈…〉 or standyng, one waye, or other. It was a goodly pulpytte that oure Sautour1 Christe had gotten hym here: An olde rotten boate. And yet he 〈…〉 his fathers will, his fathers 〈…〉 out of thys pulpyt. He cared not for the pulpyt, so he mighte do the people good. In deede it is to bee commended for the preacher to stand, or sit, as the place is, but I wold not 〈…〉 it so 〈…〉 estemed, but that a good preacher may de clare the word of god 〈…〉 on a horse, or preching in a tre. And yet if 〈…〉 shoulde bee done, the vnpreaching prelates would laugh it to scorne. And though it be good to haue the 〈…〉 sette vp in churches, that the people maye resort thither: yet I 〈…〉 not haue it so 〈…〉 vsed, but that in a prophane place the worde of God might be 〈…〉 som tymes, and I 〈…〉 not haue the people offended wythall, no more then they be with our Sauiour Christes preachyng out of a boate. And 〈…〉 to haue pulpettes in churches it is ve ry wel done to haue them, but they would be occupied: for it is a vain thing to haue them as they stād in many churches. I heard of a Bishop of Englande that 〈…〉 on 〈…〉2(and as it was the custome) when the Bishoppe should come and be runge into the town, the great belles clapper was fal len down, the tyall was broken, so that the Bishop could not be 〈…〉 into the toune. There was a great matter made of 〈…〉, and the chiefe of the paryshe were much blamed for it, in the visitation. The bishoppe was somewhat quicke wyth theym, and 〈…〉 that he was muche offended. They made theyr aunsweres, and 〈…〉 themselues, as well as they could, it was a chaunce sayd they, that the 〈…〉 brake ⟨p. 75⟩
1Christ re […] the people more […] the […] The […] of God may be […] in any co […] place where it […] heardChrist re 〈…〉 the people more 〈…〉 the 〈…〉 The 〈…〉 of God may bee 〈…〉 in any co 〈…〉 place vvhere it 〈…〉 hearde
2A merve tale and […] of a bishop […] on visitation.A merve tale and 〈…〉 of a bishop 〈…〉 on vi sitation.
3The pulpit […] his clapper.The pulpit 〈…〉 his clapper.
honesty empayred by my tellyng. I heard 〈…〉 sence of another murder, that a Spanyarde should kyll an Englyshman and ronne him thorough with his sworde: they say he was a tall man. But I here it not, that the Spanyarde was hanged for hys laboure. If I hadde, I woulde haue tolde you it to. They fell out as the tale goeth aboute a whoore. O Lord what whoredome is vsed now a dayes.
him away early in the morning, & went vnto the wildernes. I would they would folow this example of Christe, and not seeke honour by such bywalkes as they do. But what did the people? when he had hid hymselfe, they smelled him oute in the wyldernes, and came vnto him by flockes, and folowed him a great nombre. But where rede you that a great number
of Scribes and Pharisees, and Bishops followed hym. There is a doctor that writeth of this place, his name is 〈…〉 Gorrhā, Nycholas Gorrham, I knew him to be a schole doctor a great while ago, but I neuer knew him to be an interpreter of scripture til now of late: he saith thus, maior deuotio in laicis vetulis quā in clericis. &c. There is more deuotion saith he, in laye folke, and olde, wiues these symple folke, the vulgar people, then in ye clerkes: they be better affected to the word of god, then those that be of the cleargy.
the footesteps of ye ladder of heauen, of our saluation. There must be preachers if we loke to be saued. I tolde you of thys gradation before in the tenth to the Romaynes. Consider it wel. I had rather ye shold come of a naughty mynd, to heare the word of god, for noueltie, or for 〈…〉 to heare some
is this regeneration? It is not to be christened in 〈…〉 (as these 〈…〉 brandes expound it) and nothing els. How is it to be expounded then? Saint Peter sheweth, That one place of Scripture declareth an other. It is the circūstance, and collation of places, that make scripture plain. Regeneremur autem,
(saith S. Peter) and we be borne again. How? Non ex semine 〈…〉, sed immortal Not by a mortal sede, but by an immortall. What is this immortall sede? 〈…〉 sermonē 〈…〉 viuentis, By the word of the liuing God, by the word of god
preached and opened. Thus cometh in our new birth. Here you may se how necessary this office is to our saluatiō. This is the thing that the deuill wrastleth moste against.
sed also through this monstrous kynde of couetousnes, patrons to sel their benefices. Yea what doth he more? He gettes him to the 〈…〉, and causeth great men, and 〈…〉 ers to sende their sonnes thither, & put oute poore scholars that should be diuines: for their parentes 〈…〉 not they shalbe preachers: but that they may haue a shew of lerning. But it were to long to declare vnto you, what 〈…〉 & meanes the deuill hath found to decay the office of saluation, this office of regeneration. But to retourne to my 〈…〉. The people came to here the word of god: 〈…〉 heard him with silence. I remembre now a saying of 〈…〉, and 〈…〉 it might 〈…〉 hereafter in better place: but yet I will take it, whiles it co neth to mynd. The saying is this.
〈…〉
and we coulde not get it mended by and by, we must tarye tyll we canne haue it done? It shal be amended as 〈…〉 as may be. Among the other, there was one wyser then the
rest, & he commes me to the Bishop, Why my lord, saith he, doth your lordshyp make to greate a matter of the bell, that lacketh hys clapper? here is a 〈…〉 (sayeth he) and poynted to ye pulpit, yt hath lacked a clappar this 20. yeres. We haue a person that 〈…〉 out of this benefice fyftye pounde euerye yere, but we neuer see hym. I warrant you the Bishop was an vnpreachyng presate. He coulde finde faute with the bel, that wāted a clapper to ring him into the town, but he could not find any faut with the person that preached not at his be 〈…〉.
