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.
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 the
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 executyng
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.
Ever this office of preaching hath ben left regarded, it hath scant had the name of gods service. They must sing […] festa dies, about the church, that no man was the better1 for it, but to show their gay coats, and garments. I came once my self to a place, riding on a journey homeward from London, and I sent word over night into the town, that I would preach there in the morning, because it was ho lyday, and me thought it was an holidays work. The church stood in my way, and I toke my horse, and my company, and went thither, I thought I should have found a great company in the church, and when I came there, the church door was fast locked. I tarried there half an hour and more, at last the key was found, and one of the […] comes to me and says. Sir this is a busy day with us, we2 can not hear you, it is Robin Hood's day. The parish are gone abroad to gather for Robyn hood, I pray you let them not. I was fain there to give place to Robin hood: I thought my rochet should have been regarded, though I were not: but it would not serve, it was fain to give place to Robin Hood's men.
Euer this office of preaching hath ben left regarded, it hath scant had the name of gods seruice. They muste syng 〈…〉 festa dies, about the churche, that no man was the better1 for it, but to shewe theyr gay coates, and garmentes. I came once my selfe to a place, ridyng on a iorney homeward from London, and I sente worde ouer night into the toune, that I would preach there in the morning, bicause it was ho lyday, and me thoughte it was an holydayes worke. The churche stode in my way, and I toke my horse, and my company, and wente thither, I thought I should haue founde a great company in the churche, and when I came there, the churche dore was faste locked. I taried there halfe an hower and more, at last the keye was found, and one of the 〈…〉 commes to me and sayes. Syr this is a busy day with vs, we2 canne not heare you, it is Robin hoodes daye. The paryshe are gone abroade to gather for Robyn hoode, I pray you let them not. I was fayne there to geue place to Robin hoode: I thought my rochet shoulde haue bene regarded, though I were not: but it would not serue, it was faine to geue place to Robin hoodes men.
1[…] do foe less in […]〈…〉 do foo les in 〈…〉
2Robin hood would not give M. Latimer leave to preach.Robin hoode vvold not geue M. Latymer leaue to preach.
It is no laughing matter my friends, it is a weeping matter, a heavy matter, a heavy matter under the […] for gathering for Robyn hood, a traitor, and a thief, to put […] a preacher, to have his office less esteemed, to prefer Robyn […] before the ministration of God's word, and all this hath come of unpreaching prelates. This realm hath ⟨image 232⟩been ill provided for, that it hath had such corrupt judgements in it, to prefer Robin hood to God's word. If the Bishops had been preachers, there should never have been any such thing: but we have a good hope of better. We have had a good beginning, I beseech God to continue it. But I1 tell you, it is far wide, that the people have such judgements, the Bishops they could laugh at it. What was that to them: they would have them continue in their ignorance still, and themselves in unpreaching prelacy. Well sitting, sitting. He sate down and taught. The text doth2 tell us that he taught, but it doth not tell us what he taught. If I were a Papist I could tell what he said. I would in the Popes judgement show what, he taught. For the Bishop of Rome hath in serinio pectoris sui, the true understanding of scriptures: if he call a counsel, the college of Cardinals, he hath authority to determine the Supper of the Lord, as he did at the counsel of Florence. And Pope Nicolas, and Bishop Lanfranc shall come and expound this place and say, that our Saviour Christ, said thus. Peter I do mean this by sitting in thy boat, that thou shalt go to Rome, and be Bishop there syue and twenty years, after mine ascension. And all thy successors shall be rulers of the universal church after thee. Here would […] also holy3 water, and holy bread, and all unwritten verities, if I were a papist, and that Scripture is not to be expounded by any private interpretation, but by our holy father, and his College of Cardinals. This is a great deal better place then duc in alcum. But what was Christs sermon? it may soon be gathered what it was. He is always like himself. His first sermon was poenitentiam agite, Do penance, your living is naught, repent. Again at Nazareth, when he red4 in the temple and preached remission of since, and healing of wounded consciences, and in the long Sermon in the mount, he was always like himself, he never dissented from himself.
It is no laughyng matter my frends, it is a wepyng matter, a heauye matter, a heauy matter vnder the 〈…〉 for gatheryng for Robyn hoode, a traytour, and a theefe, to put 〈…〉 a preacher, to haue hys office lesse estemed, to prefer Robyn 〈…〉 before the ministracion of Goddes worde, and all this hath come of vnpreachyng prelates. Thys realme hath ⟨image 232⟩bene yl prouided for, that it hath had such corrupt iudgementes in it, to prefer Robin hoode to goddes worde. Yf the Bishoppes had bene preachers, there shoulde neuer haue bene any such thing: but we haue a good hope of better. We haue had a good beginning, I beseche God to continue it. But I1 tell you, it is farre wyde, that the people haue suche iudgementes, the Byshoppes they coulde laughe at it. What was that to them: they would haue them continue in theyr ignoraunce styll, and themselues in vnpreaching prelacy. Well sytting, sytting. He sate doune and taught. The texte dothe2 tell vs that he taught, but it doth not tel vs what he taught. If I were a Papist I coulde tell what he sayde. I woulde in the Popes iudgemente shewe what, he taughte. For the Bishoppe of Rome hathe in serinio pectoris sui, the true vnderstandyng of scriptures: yf he call a counsayle, the colledge of Cardinals, he hath authority to determine the Supper of the Lorde, as he dyd at the counsaile of Florence. And Pope Nicolas, and Bishoppe Lanfranke shall come and exponud this place and say, that our Sauiour Christ, said thus. Peter I do meane this by sytting in thy boate, that thou shalt go to Rome, and be Byshoppe there syue and twenty yeres, after myne ascension. And all thy successours shal be rulers of the vniuersal churche after thee. Here woulde 〈…〉 also holye3 water, and holy breade, and all vnwritten verities, if I were a papist, and that Scripture is not to be expounded by anye priuate interpretation, but by our holy father, and hys Colledge of Cardinalles. This is a great deale better place then duc in alcum. But what was Christes sermon? it may soone be gathered what it was. He is alwayes lyke hymselfe. Hys fyrst sermon was poenitentiam agite, Do penaunce, your lyuyng is naughte, repente. Agayne at Nazareth, when he red4 in the temple and preached remission of synnes, and healyng of wounded consciences, and in the longe Sermon in the mounte, he was alwayes lyke himselfe, he neuer dissented from himselfe.
1[…] bishops […] have the people to […] in ignorance still.〈…〉 bishoppes 〈…〉 haue the people to 〈…〉 in ignorance still.
2A good place of scripture for a papist to build nought upon nothieg.A good place of scripture for a papist to builde nought v pon nothieg.
3Here is nought uponnothingHere is nought vpōnothing
4The […] of Christs first sermo A text of one Dionysius. Rikel a monk of the charter house.The 〈…〉 of Christs first sermo A text of one Dioni sius. Rikel a monk of the charter house.
O there is a writer hath a jolly text here, and his name is Dionysius: I chanced to meet with his book in my Lord of Canterburies library: he was a Monk of the Charterhouse, I marvel to find such a sentence ⟨p. 76⟩in that author. What taught Christ in this sermon? Mary sayeth he, it is not written. And he addeth more unto it. Evangelistae tantum scripserunt de sermonibus & miraculis Christi, quantum cognoverunt inspirante deo sufficere ad aedificationem […] ad confirmationem fidei, & ad salutem animarum? It is true, it is not written. All his miracles were not written, so neither were all his sermons written: yet for all that, the Evangelists did write so much as was necessary. They wrote so much of the miracles and Sermons of Christ1 as they knew by gods inspiration to be sufficient for the edifying of the church, the confirmation of our faith, and the health of our souls. If this be true as it is in deed, where […] unwritten verities? I marvel not at the sentence, but to find it in such an author. Jesus what authority he gives to God's word. But God would that such men should be witness with the authority of his book, will they nil they. Now to draw towards an end. It followeth in the text, duc in altum. Here cometh in the supremacy of the Bishop of Rome. When our Saviour Christ had made an end of his Sermon, and had fed their souls, he provided for their bodies. First he began with the soul. Christs word is the food of it. Now he goeth to the body, he hath charge of them both: we must commit the feeding of the body and of the soul to him. Well, he saith to Peter, duc in al2 tum, Launche into the depth, put forth thy boat farther into the deep of the water: Lose your nets, now fish. As who should say, your souls are now fed, I have taught you my doctrine, now I will confirm it with a miracle. Lo sir here is […] in […], here Peter was made a great man, say3 the Papists, and all his successors after him. And this is derived of these few words, Launch into the deep. And their argument is this: he spake to Peter only, and he spake to him in the singular number, ergo he gave him such a pre4 eminence above the rest. A goodly argument, I ween it be a sillogismus, in quē terra pontus, I will make a like argument:
O there is a writer hath a iolie texte here, and his name is Dyonisius: I chaunced to meete wyth hys booke in my Lorde of Caunterburies librarye: he was a Monke of the Charterhouse, I meruayle to fynd such a sentence ⟨p. 76⟩in that authour. What taughte Christ in this sermon? Mary sayeth he, it is not written. And he addeth more vnto it. Euāgelistae tantum scripserunt de sermonibus & miraculis Christi, quantum cognouerunt inspirante deo sufficere ad aedificationem 〈…〉 ad confirmationem fidei, & ad salutem animarum? It is true, it is not written. All his miracles wer not written, so neither were al his sermons writen: yet for al that, the Euangelistes dyd wryte so much as was necessary. They wrote so much of the myracles and Sermons of Christ1 as they knewe by gods inspiration to be sufficient for the edifying of the churche, the confirmation of oure faithe, and the health of our soules. If this be true as it is in dede, wher 〈…〉 vnwritten verities? I meruayle not at the sentence, but to fynde it in such an authour. Iesus what authoritye he gyues to goddes woorde. But God woulde that suche menne should be wytnesse with the auctority of his booke, wyl they nyll they. Now to draw towardes an ende. It foloweth in the texte, duc in altum. Here commeth in the supremacye of the Bishop of Rome. When our Sauiour Christ had made an ende of his Sermon, and had fed their soules, he prouided for theyr bodies. Fyrst he beganne with the soule. Christes worde is the foode of it. Now he goeth to the bodye, he hathe charge of them both: we must commit the fedyng of the bodye and of the soule to him. Wel, he saith to Peter, duc in al2 tum, Launche into the depth, put forth thy boate farther into the depe of the water: Lose your nettes, nowe fyshe. As who should say, your soules are now fedde, I haue taughte you my doctrine, now I wyl confirme it with a myracle. Lo sir here is 〈…〉 in 〈…〉, here Peter was made a great man, say3 the Papystes, and all his successours after hym. And thys is deriued of these few wordes, Launche into the depe. And their argumente is this: he spake to Peter only, and he spake to hym in the synguler number, ergo he gaue him such a pre4 eminence aboue the rest. A goodly argument, I wene it be a sillogismus, in quē terra pontus, I wil make a like argumēt:
1The english of the latin text before.The english of the latine text before.
2Christ pro uides for the body as well as for the soul.Christ pro uides for the body as vvell as for the soule.
3Christ con ferred his doctrine with miracles.Christ con ferred his doctryne vvith mira cles.
4Upon what. weak ground the Pope […].Vpō vvhat. vveake ground the Pope 〈…〉.
Our Saviour Christ said to Judas when he was about to betray him, quod facis fac citius, Now when he spake to Peter1 there were none of his disciples by, […] James & John, but ⟨image 233⟩when he spake to Judas they were all present. Well he said unto him, quodfacis sac citius, Speed thy business, that thou hast in thy head, do it. He gave him here a secret monition, that he knew what he intended, if Judas had had grace to have ta ken it and repented. He spake in the singular number to him2 ergo he gave him some preeminence. Belike he made him a Cardinal, and it might full well be, for they have followed Judas ever […]. Here is as good a ground for the College of Cardinals, as the other is for yt supremacy of yt Bishop of Rome. Our Saviour Christ (say they) spake only to Peter for preeminence, because he was chief of the Apostles, and you can show none other cause, ergo this is the cause why he spake to him in the singular number. I dare say there is […] uer a […] at Westminster bridge, but he can answer to this, & give a natural reason of it. He knoweth that one man is able to shove the boat, but one man was not able to cast out the nets: and therefore he said in the plural number, laxate retia. Lose your nets: and he said in the singular number to Peter, launch out the boat. why? because he was3 able to do it. But he spake the other in the plural number, because he was not able to convey the boat, and cast out the nets to. One man could not do it. This would the wherry man say, and that with better reason, then to make such a mystery of it, as no man can spy but they. And the cause why he spake to all, was to show that he will have all christen men to work for their living. It is he that sends food both for the body, and soul, but he will not send it, without labour. He will have all christen people to labour for it, he will, use our labour as a mean whereby he sendeth […] food. This was a wondrous miracle of our Saviour Christ, and did it not only to all4 lure them to his […], but also for our commodity. It was a seal, a seal, to seal his doctrine withal. […] we ye know that such as be keepers of seals, as my Lord Chancellor and such other, what so ever they he, they do not always seal, they have a sealing time.
Our Sauiour Christ said to Iudas when he was about to betray him, quod facis fac citiꝰ, Now whē he spake to Peter1 there were none of his disciples by, 〈…〉 James & Iohn, but ⟨image 233⟩when he spake to Iudas they were all present. Wel he said vnto him, quodfacis sac citius, Spede thy busines, that thou hast in thy head, do it. He gaue him here a secret monition, yt he knew what he intēded, if Iudas had had grace to haue ta ken it and repented. He spake in the singuler number to him2 ergo he gaue him som preeminence. Belike he made him a Cardinal, and it mighte full well be, for they haue followed Iudas euer 〈…〉. Here is as good a ground for the Colledge of Cardinals, as the other is for yt supremicie of yt Bishop of Rome. Our Sauiour Christ (say they) spake onely to Peter for preeminence, because he was chief of the Apostelles, and you can shew none other cause, ergo this is the cause why he spake to him in the synguler number. I dare saye there is 〈…〉 uer a 〈…〉 at Westminster brydge, but he can answer to this, & geue a naturall reason of it. He knoweth that one man is able to shoue the boate, but one man was not able to cast out the nets: and therefore he said in the plural number, laxate retia. Lose your nettes: and he saide in the synguler number to Peter, launch out the bote. why? because he was3 able to do it. But he spake the other in the plurall number, because he was not able to conuey the boate, and cast out the nettes to. One man could not do it. This would the whirry man say, and that with better reason, then to make such a mi stery of it, as no man can spie but they. And the cause why he spake to al, was to shew yt he wil haue al christē mē to work for their liuing. It is he yt sendes soodeboth for the body, and soule, but he wyll not sende it, without labour. He wil haue all christen people to labour for it, he wyll, vse our labour as a meane wherby he sendeth 〈…〉 foode. This was a wonderous myracle of our Sauior Christ, and did it not only to al4 lure them to his 〈…〉, but also for our commoditie. It was a seale, a seale, to seale his doctryne wythall. 〈…〉 we ye knowe that suche as be kepers of seales, as my Lorde Chan cellour and suche other, what so euer they hee, they do not always seale, they haue a sealinge time.
1A faintand a feeble argument.A faintand a feble argument.
2A good ground for the college of cardinals.A good groūd for the colledge of cardinals.
3Why Christ spake in the plural number and why […] singular, Christ sends not food and living without labour.VVhy Christe spake in the plural number and vvhy 〈…〉 singuler, Christ sen des not foode and lyuing vvithout labour.
4Keepers of feales […] their sea ling times When Christs doctrine was sufficiently […].Kepers of feales 〈…〉 their sea ling tymes VVhen Christes doctrine vvas suffi ciently 〈…〉.
(For I have heard poor men complain, that they have been put of from time to time of sealing, till all their money were spent, & as they have times to seal in, so our Saviour Christ had his time of ⟨p. 71⟩sealing. When he was […] in earth, with his Apostles, and in the time of the primitive church, Christs doctrine was sufficiently sealed already with seals of his own making, what should our seals do? What need we to seal his seal? it is a confirmed doctrine already. O Luther, when he came into the world first, and disputed against the decretals, the Clementines, Alexandrines, Extravagantines, what a […] had he? But ye will say peradventure he was deceived in some things, I will not take upon me to defend him in all points. I will not stand to it, that all that he wrote was true, I think he would not so himself. For there is no man but he1 may err. He came to further & further knowledge (but surely he was a goodly instrument) well I say when he preached […], they called upon him to do miracles, they were wrought before, & so we need to do no miracles. In deed when the popish2 prelates preached first, they had need of miracles, & the devil wrought some in yt preaching of purgatory. But what kind of miracles these were, all England doth know, but it will not know. A wonderful thing, that the people will continue in their blindness and ignorance still. We have great utility of the miracles of our saviour Jesus Christ. He doth signify unto us by this wonderful work, that he is Lord as well of the water as of the land. A good comfort for those that be on the water, when they be in any tempest or danger to call upon him. The fish here came at his commandment. Here we may learn, that all things in the water are subject to Christ. Peter said, Sir, we have laboured all night, and have not caught one sin, how be it at your word we3 will to it a fresh. By this it appeareth that the gain, the lucre, the revenues that we get, must not be imputed to our labour: we may not say, gramercy labour, it is not our labour it is our saviour Christ that sendeth us living: yet must we labour, for he that said to Peter labour, and he that bad the fishers labour, bids all men to labour in their business. There be some people that ascribe their gains, their increase, gotten by any faculty, to the devil. Is there any trow ye in England would say so?
(For I haue hearde poore men complayne, that they haue bens put of from tyme to tyme of sealing, tyll all theyr mony were spent, & as they haue times to seale in, so our Sauiour Christ had his time of ⟨p. 71⟩sealyng. When he was 〈…〉 in earth, with his Apostles, and in the tyme of the primitine churche, Christes doctryne was sufficiently sealed already with seales of his own makyng, what should our seales do? What nede we to seale his seale? it is a confirmed doctrine alredy. O Luther, when he came into the world first, and disputed against the decretales, the Clementines, Alexandrines, Extrauagantines, what a 〈…〉 had he? But ye will saye peraduenture he was deceyued in some thynges, I wyl not take vpon me to defend him in all points. I wil not stand to it, that al that he wrote was true, I thinke he wold not so himself. For there is no man but he1 may erre. He came to further & further knowledge (but surelye he was a goodly instrument) wel I say when he preched 〈…〉, they called vpon him to do miracles, they wer wrought before, & so we nede to do no myracles. In dede whē the popish2 prelates preached first, they had nede of miracles, & the deuil wrought some in yt preaching of purgatory. But what kind of miracles these were, all England doth know, but it wil not know. A wonderful thing, that the people wyll continue in their blindnes and ignorance stil. We haue greate vtilitie of the miracles of our sauiour Iesus Christ. He doth signify vnto vs by this wonderful worke, that he is Lord as wel of the water as of the lād. A good comfort for those that be on the water, when they be in any tempest or daunger to call vpon him. The fish here came at his commaundement. Here we may learne, that all thynges in the water are subiecte to Christ. Peter said, Syr, we haue laboured all night, and haue not caught one finne, how be it at your worde we3 wyll to it a freshe. By this it appeareth that the gaine, the lucre, the reuenues that we get, must not be imputed to our labour: we may not say, gramercy labour, it is not our labor it is our sauiour Christ that sendeth vs lyuing: yet must we labour, for he that said to Peter labour, and he that bad the fishers labour, biddes all menne to labour in their busines. There be some people yt ascribe their gaines, their encrease, gotten by any faculty, to the deuil. Is there any trowe ye in England would say so?
1They called upon Luther to do miracles.They called vppon Luther to doo myracles.
2What kind of miracles the […] had. What pro sit we have of Christs miracles.VVhat kynde of miracles the 〈…〉 had. Vvhat pro sitte wee haue of Christes miracles.
3Our […] and gains muzzle not be imputed to god and not to our labour.Our 〈…〉 and gayns musle not be imputed to god and not to our labor.
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 〈…〉.
