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QVecunque scripta sutit: ad nostram doctrinam. &c. All thynges that are wrytten in Goddes boke, in the holy Byble, they were wrytten before oure tyme,QVecunque Scripta sutit: ad nostram Doctrinam. etc. All things that Are written in Goddess book, in the holy bible, they were written before our time,
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but yet to contynue from age to age as long as the world doeth stand. In thys Boke is contayned doctrine for al estates, euen for kynges.
but yet to continue from age to age as long as the world doth stand. In this Book is contained Doctrine for all estates, even for Kings.
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A kynge herein maye learne how to guyde hym selfe, I tolde you in my laste sermon muche of the dutye of a kynge.
A King herein may Learn how to guide him self, I told you in my laste sermon much of the duty of a King.
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And there is one place behynde yet, and it foloweth in the texte.
And there is one place behind yet, and it Followeth in the text.
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Postquam autem sederit in solio regni sui. &c. And when the Kynge is sette in the seate of hys kyngdome, he shall wryte hym out a boke & take a copy of y• pryestes or Leuites. Postquam autem sederit in Solar Regni sui. etc. And when the King is Set in the seat of his Kingdom, he shall write him out a book & take a copy of y• Priests or Levites.
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He shall haue the boke wyth hym, and why? to reade in it all the dayes of hys lyfe, to learne to feare God,
He shall have the book with him, and why? to read in it all the days of his life, to Learn to Fear God,
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and learne hys Lawes, and other thynges, as it foloweth in the texte wyth the appurtenaunces and hāgynges on, that he turne not frome God,
and Learn his Laws, and other things, as it Followeth in the text with the appurtenances and hangings on, that he turn not from God,
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neyther to the ryght hande, nor to the lefte.
neither to the right hand, nor to the left.
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And wherfore shal he do thys? that he may lyue longe, he and hys children. Hitherto goeth the text.
And Wherefore shall he do this? that he may live long, he and his children. Hitherto Goes the text.
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That I maye declare thys the better to the edifiynge of youre soules and the glory of God, I shall desyre you to praye. &c. Et posquam sederit &c. Before I enter into thys place (right honourable audyence) to furnyshe it accordyngly, whych by the grace of god I shal do at leasure, I woulde repete the place I was in last,
That I may declare this the better to the edifying of your Souls and the glory of God, I shall desire you to pray. etc. Et posquam sederit etc. Before I enter into this place (right honourable audience) to furnish it accordingly, which by the grace of god I shall do At leisure, I would repete the place I was in last,
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& furnyshe it wyth an history or two whiche I lefte oute in my last sermō.
& furnish it with an history or two which I left out in my last sermon.
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I was in a matter cōcerning the sturdines of the Iewes, a frowarde and styfnecked kynde of people, much lyke oure Englyshe men nowe a dayes, that in the minoritye of a Kynge, take vpon them to breake lawes & to go by wayes.
I was in a matter Concerning the sturdiness of the Iewes, a forward and styfnecked kind of people, much like our English men now a days, that in the minority of a King, take upon them to break laws & to go by ways.
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For whē god had promysed thē a kyng, whē it came to the point they refused hym.
For when god had promised them a King, when it Come to the point they refused him.
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These men walked by walckes, and the sayynge is, many bywalkes, many balckes, many balckes muche stumblynge,
These men walked by walckes, and the saying is, many bywalkes, many balckes, many balckes much stumbling,
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and where muche stumblynge is, there is sometyme a fal, how be it ther were some good walkers among thē, that walked in the kinges highe waye ordinarilye, vpryghtlye, playne Dunstable waye,
and where much stumbling is, there is sometime a fall, how be it there were Some good walker's among them, that walked in the Kings high Way ordinarily, vpryghtlye, plain Dunstable Way,
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and for thys purpose, I woulde shewe you an hystorye whyche is wryten in the thyrde of the kynges.
and for this purpose, I would show you an history which is written in the Third of the Kings.
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Kynge Dauid beynge in hys chyldhode, an olde man, in hys second chyldhode, for al old men are twyse chyldren, as the Prouerbe is.
King David being in his childhood, an old man, in his second childhood, for all old men Are twice children, as the Proverb is.
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Senex his puer. An olde manne, twyse a chylde, it happened wyth hym, as it doth oftentymes,Senex his puer. an old man, twice a child, it happened with him, as it does oftentimes,
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when wycked men, of a Kynges chyldhode take occasyon of euyl.
when wicked men, of a Kings childhood take occasion of evil.
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Thys Kynge Dauid beyng weake of nature and impotente, in so muche that when he was couered with clothes, he coulde take no heate, was counsayled of his seruauntes to take a fayre younge mayde to nouryshe hym,
This King David being weak of nature and impotent, in so much that when he was covered with clothes, he could take no heat, was counseled of his Servants to take a fair young maid to nourish him,
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and to kepe hym warme in hys bodye, I suppose she was hys wyfe.
and to keep him warm in his body, I suppose she was his wife.
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Howe be it he hadde no bodilye companye wyth her, and well she myghte be hys wyfe.
Howe be it he had no bodily company with her, and well she might be his wife.
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For thoughe the scripture doeth say:
For though the scripture doth say:
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Non cognouit •am. He knewe her not, he had no carnall copulation wyth her yet it sayeth not:Non cognouit •am. He knew her not, he had no carnal copulation with her yet it Saith not:
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Non duxit eam vxorem. He maryed her not.Non duxit eam vxorem. He married her not.
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And I canne not thynke that kynge Dauid woulde haue her to warme hys bosome in bedde,
And I can not think that King David would have her to warm his bosom in Bed,
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excepte shee hadde bene hys wyfe, hauynge a dispensatyon of God to haue as manye wyues as he woulde.
except she had be his wife, having a Dispensation of God to have as many wives as he would.
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For God had dispensed wyth theym to haue manye wyues. Wel:
For God had dispensed with them to have many wives. Well:
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what happened to kinge Dauid in his chyldhode, by the chylde of the deuyll? Ye shall heare.
what happened to King David in his childhood, by the child of the Devil? You shall hear.
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Kynge Dauid hadde a proud sonne, whose name was Adonias, a man ful of ambition, desyrouse of honoure, alwayes clymbyng, climbinge.
King David had a proud son, whose name was Adonias, a man full of ambition, desirous of honour, always clymbyng, climbing.
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Nowe, whylse the tyme was of his fathers childhode, he wold depose hys father, not knoweyng of hys fathers mynde, saiing.
Now, While the time was of his Father's childhood, he would depose his father, not knowing of his Father's mind, saying.
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Ego regnabo. I wil raigne, I wyll be kyng, he was a stoute stomacked chyld, a biwalker, of an ambitious mynde, he wold not consente to hys fathers frēdes,Ego Regnabo. I will Reign, I will be King, he was a stout stomached child, a biwalker, of an ambitious mind, he would not consent to his Father's Friends,
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but gate him a charret, and mē to runne before it, and dyuerse other adherentes to helpe hym forthward, worldely wise men, such as had bene before of hys fathers counsayle, great men in the world,
but gate him a chariot, and men to run before it, and diverse other adherentes to help him forthward, worldly wise men, such as had be before of his Father's counsel, great men in the world,
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& some no doute of it, came of good wil thynkynge no harme, for they woulde not thynke, that he did it wythoute his fathers wyll, hauynge suche greate men to set hym forth,
& Some no doubt of it, Come of good will thinking no harm, for they would not think, that he did it without his Father's will, having such great men to Set him forth,
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for euery man cā not haue accesse at al tymes to the kynge, to knowe hys pleasure, well:
for every man can not have access At all times to the King, to know his pleasure, well:
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algates he woulde be Kyng, he makes a great feaste, and thether he called Ioab the ryngleader of hys fathers armye, a worldlye wyse man, a bywalker, that woulde not walke the Kynges hye way,
algates he would be King, he makes a great feast, and thither he called Ioab the ryngleader of his Father's army, a worldly wise man, a bywalker, that would not walk the Kings high Way,
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and one Abiathar the highe prieste.
and one Abiathar the high priest.
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For it is maruayle if any michyefe be inhand, if a prieste be not at some ende of it, they toke hym as Kynge,
For it is marvel if any michyefe be inhand, if a priest be not At Some end of it, they took him as King,
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and cried, Viuat rex Adonias. God saue kynge Adonias, Dauid suffered all thys, & lette hym alone,
and cried, Viuat rex Adonias. God save King Adonias, David suffered all this, & let him alone,
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for he was in hys chyldhode a bedred man.
for he was in his childhood a bedrid man.
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But se howe God ordered the matter, Nathan the Prophete and Sadoc a priest, and Banayah,
But see how God ordered the matter, Nathan the Prophet and Sadoc a priest, and Banayah,
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& Crethytes, and Phelethytes the Kynges gard, they were not called to the feast.
& Crethites, and Phelethites the Kings guard, they were not called to the feast.
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These were good, men, and woulde not walke bywayes, therefore it was foly to breake the matter to them, they were not called to counsell.
These were good, men, and would not walk byways, Therefore it was folly to break the matter to them, they were not called to counsel.
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Therefore Nathan when he harde of thys, he commeth to Bethsabe Salomons mother and sayeth.
Therefore Nathan when he harden of this, he comes to Bathsheba Solomon's mother and Saith.
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Heare ye not howe Adonias the sonne of Ageth, raygneth kynge, Dauid not knowyng? And he bad her put the kynge in mynde of hys oth that he sware that her sonne Salomō should be kynge after hym, thys was wyse counsayle accordynge to the Prouerbe. Qui vadit plane, vadit sane.
Hear you not how Adonias the son of Get, Reigneth King, David not knowing? And he bade her put the King in mind of his oath that he sware that her son Salomō should be King After him, this was wise counsel according to the Proverb. Qui vadit plane, vadit sane.
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He that walketh in the hye playne vaye, walketh safelye.
He that walks in the high plain vaye, walks safely.
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Upō thys the wente and brake the matter to Dauid, and desyered hym to shewe wo should raygne after hym in Hierusalem, addynge that yf Adonias were kynge, she and her sonne after hys death shoulde be destroied, saying:
Upon this the went and brake the matter to David, and desired him to show woe should Reign After him in Jerusalem, adding that if Adonias were King, she and her son After his death should be destroyed, saying:
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Nos erimus peccatores. We shalbe sy•••ers, we shalbe takē for traytors, for though we ment no harme but walked vpryghtly yet because we went not the by way with hym he beynge in authoritie wyl destroye vs,Nos Erimus Peccatores. We shall sy•••ers, we shall taken for Traitors, for though we meant no harm but walked vpryghtly yet Because we went not the by Way with him he being in Authority will destroy us,
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And by and by commeth in Nathā, and taketh hyr tale by the ende, & sheweth him howe Adonias was saluted kynge,
And by and by comes in Nathā, and Takes her tale by the end, & shows him how Adonias was saluted King,
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& that he hadde byd to dynner the Kynges seruantes, al sauinge hym and Sadoc, and Banaiah and al hys brethren the kynges sonnes saue Salomon.
& that he had bid to dinner the Kings Servants, all Saving him and Sadoc, and Banaiah and all his brothers the Kings Sons save Solomon.
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Kynge Dauid remembryng hym selfe, swore, as sure as God lyueth, Salomō my son shall raygne after me,
King David remembering him self, swore, as sure as God liveth, Salomō my son shall Reign After me,
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and by and by commaunded Nathan and Sadoc and hys garde the Cerithes & Phelites, to take Salomō hys sonne and set, hym vpon hys mule,
and by and by commanded Nathan and Sadoc and his guard the Carites & Phelites, to take Salomō his son and Set, him upon his mule,
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and an•••it hym Kynge ▪ and so they dyd criynge, Vi•at Salomō Rex. Thus was Salomō throned, by the aduyse and wyl of hys father,
and an•••it him King ▪ and so they did criynge, Vi•at Salomō Rex. Thus was Salomō throned, by the advise and will of his father,
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and thoughe he were a childe, yet was his wil to be obeyed & fulfylled, and they ought to haue knowē hys pleasure.
and though he were a child, yet was his will to be obeyed & fulfilled, and they ought to have known his pleasure.
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Whylse this was a doyng there was suche a Ioye and outecrye of the people, for theyr newe Kynge,
While this was a doing there was such a Joy and outecrye of the people, for their new King,
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and blowynge of trompettes, ye Ioab & the other company beinge in theyr iolytye, and kepynge good cheare.
and blowing of trumpets, you Ioab & the other company being in their iolytye, and keeping good cheer.
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heard it, and sodaynlye asked what is thys ado? And when thei perceiued, yt Salomō, by ye aduyse of hys father was annoynted King, by and by there was all whysht.
herd it, and suddenly asked what is this ado? And when they perceived, that Salomō, by you advise of his father was anointed King, by and by there was all whysht.
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all theyr good chere was done, and al yt were wyth Adonias wente awaye, & lette hym raygne alone.
all their good cheer was done, and all that were with Adonias went away, & let him Reign alone.
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yf he woulde, and whye? He walked a bywaye and God would not prospere it.
if he would, and why? He walked a byway and God would not prosper it.
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God wyll not worcke wyth pryuate authoritie, nor wyth anye thynge done inordinatlye. God will not work with private Authority, nor with any thing done inordinately.
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When Adonias sawe thys that he was left alone, he toke sanctuarye, and helde by the hornes of the aultare,
When Adonias saw this that he was left alone, he took sanctuary, and held by the horns of the altar,
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and sware that he woulde not departe thence, tyll Salomon woulde sweare that he shoulde not lease hys lyfe.
and sware that he would not depart thence, till Solomon would swear that he should not lease his life.
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Here is to be noted the notable sentence, and greate mercye of Kynge Salomon.
Here is to be noted the notable sentence, and great mercy of King Solomon.
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Let hym (sayeth he) order hym self lyke a quyete man, and there shall not one heare fal frō hys heade. Let him (Saith he) order him self like a quiet man, and there shall not one hear fall from his head.
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Sed si inuentum fuerit, malum in eo.
Said si inuentum fuerit, malum in eo.
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But yf there shall be any euyll foūde in him, yf he hath gone aboute anye myschyefe, he shall dye for it.
But if there shall be any evil found in him, if he hath gone about any myschyefe, he shall die for it.
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Upon thys he was broughte in to Salomon, and as the boke sayeth, he dyd homage vnto hym, and Salomon sayed to him. Vade in domum tuam.
Upon this he was brought in to Solomon, and as the book Saith, he did homage unto him, and Solomon said to him. Vade in domum tuam.
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Get the into thy house, bylyke he meante to warde, & there to se hys wearynge,
Get thee into thy house, bylyke he meant to ward, & there to see his wearing,
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as yf he should saye, shew thy self without gal of ambicion, to be a quyet subiecte,
as if he should say, show thy self without Gall of ambition, to be a quiet Subject,
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and I wyll pardone the for thys tyme. But I wyll se the wearynge of the.
and I will pardon thee for this time. But I will see the wearing of thee.
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Here we maye se the wonderfull greate mercy of Salomon for thys notoryous treason, yt Adonias had cōmytted, it was a plaine matter,
Here we may see the wonderful great mercy of Solomon for this notoryous treason, that Adonias had committed, it was a plain matter,
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for he suffered hym selfe to be called kynge, it hūg not of vehemēt suspitiō or cōiecture nor sequel or cōsequēt yet notwythstandynge Salomon for that present, forgaue hym, sayinge.
for he suffered him self to be called King, it hung not of vehement suspicion or conjecture nor sequel or consequent yet notwithstanding Solomon for that present, forgave him, saying.
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I wyll not forget it vtterlye, but I wyll kepe it in suspence, I wyll take no aduauntage of the at thys tyme.
I will not forget it utterly, but I will keep it in suspense, I will take no advantage of thee At this time.
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Thys Adonias & Absolon were brethren, and came boeth of a straunge mother, and Absolon lyke wyse was a traytoure and made an insurrection agaynste hys father.
This Adonias & Absalom were brothers, and Come both of a strange mother, and Absalom like wise was a traitor and made an insurrection against his father.
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Beware therefore these mothers, and let kynges take hede howe they marye, in what housses, in what fayeth.
Beware Therefore these mother's, and let Kings take heed how they mary, in what housses, in what Faith.
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For strange bringyng vp bringeth straunge maners. Nowe geueth Dauid an exhortacion to Salomō, and teacheth hym the dutye of a Kynge,
For strange bringing up brings strange manners. Now Giveth David an exhortation to Salomō, and Teaches him the duty of a King,
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and geueth hym a lesson, as it foloweth at large in the boke, and he that lyste to reade it, maye se it ther at full.
and Giveth him a Lesson, as it Followeth At large in the book, and he that list to read it, may see it there At full.
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But what doeth Adonias all thys whyle? He must yet clymbe agayne, yt gal of ambition was not out of his hert.
But what doth Adonias all this while? He must yet climb again, that Gall of ambition was not out of his heart.
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He wil now mary Abisaas the yōge quene that warmed kīg Dauids bosome, as I told you,
He will now marry Abishag the young queen that warmed King David bosom, as I told you,
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& commeth me to Bethsabe, desyering hyr to be a meane to Salamon hyr sonne that he myght obtayne hys purpose.
& comes me to Bathsheba, desiring her to be a mean to Solomon her son that he might obtain his purpose.
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And bryngeth me out a couple of lyes at a clappe, and cōmytteth me two vnlawfull actes.
And bringeth me out a couple of lies At a clap, and Committeth me two unlawful acts.
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For fyrste he woulde haue bene Kynge wythoute hys fathers consente, and now he wyll mary hys fathers wyfe, and the.ii. lyes are these.
For First he would have be King without his Father's consent, and now he will marry his Father's wife, and the ii lies Are these.
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Fyrste, sayed he to Bethsabe, thou knowest that the Kyngdome belongeth to me, for I am the elder.
First, said he to Bathsheba, thou Knowest that the Kingdom belongeth to me, for I am the elder.
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The kyngedom was myne, he lyed falsely it was none of hys.
The Kingdom was mine, he lied falsely it was none of his.
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Then sayed he all the eyes of Israel were caste vpō me, that is to saye, all Israel consented to it, and there he lyed falslye.
Then said he all the eyes of Israel were cast upon me, that is to say, all Israel consented to it, and there he lied falsely.
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For Nathā, Sadoc, and other wyse men, neuer agreede to it. Here was a greate enterprise of Adonias, he wyl be climbing styll.
For Nathā, Sadoc, and other wise men, never agreed to it. Here was a great enterprise of Adonias, he will be climbing still.
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Well Bethsabe wente at hys requeste to hyr sonne Salomon, and asked a boune, and he graunted hyr what so euer she did aske.
Well Bathsheba went At his request to her son Solomon, and asked a boune, and he granted her what so ever she did ask.
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Notwythstanding he brake his promis afterward and that rightwell, for all promysses are not to kepte, speciallye if they be agaynste the worde of God.
Notwithstanding he brake his promise afterwards and that rightwell, for all promises Are not to kept, specially if they be against the word of God.
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Or not standynge with a commune profit, and therefore, as sone as Salomon heard that Adonias would haue maryed the yonge quene Abisaak: Or not standing with a commune profit, and Therefore, as soon as Solomon herd that Adonias would have married the young queen Abishag:
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naye then let hym be kynge to, sayed he.
nay then let him be King to, said he.
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I perceyue now that he is a naughty man, a proude herted fellowe, the gal of ambition is not yet out of his herte,
I perceive now that he is a naughty man, a proud herted fellow, the Gall of ambition is not yet out of his heart,
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and so commaunded hym to be put to death.
and so commanded him to be put to death.
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Thus was Adonias put to execution, wheras yf he had kepte hys house & not broken hys iniunction, he myght haue lyued styll.
Thus was Adonias put to execution, whereas if he had kept his house & not broken his injunction, he might have lived still.
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Abiathar, what became of him? The king (because he had serued hys father before hym) woulde not put him to death, Abiathar, what became of him? The King (Because he had served his father before him) would not put him to death,
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but made him as it were a quondam.
but made him as it were a quondam.
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Because thou hast bene wyth my father sayed he, & diddest cary the arck before him I wyl not kyll the.
Because thou hast be with my father said he, & didst carry the arck before him I will not kill thee.
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But I wyll promyse the, thou shalte neuer mynyster anye moore. Vade in agrum tuum. Get the to thy lande, and lyue theare.
But I will promise thee, thou shalt never minister any more. Vade in agrum tuum. Get thee to thy land, and live there.
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A great matter of pittye & compassyō, so God graunt vs al, suche mercye.
A great matter of pity & compassion, so God grant us all, such mercy.
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And here was the ende of Elis stocke, accordyng to the promyse and threatenyng of God.
And Here was the end of Elisha stock, according to the promise and threatening of God.
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As for the Phelethites we do not read that thei were punyshed.
As for the Phelethites we do not read that they were punished.
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Mary Semey traunsgressed hys Iniunction for he kepte not hys house, but wente oute of Hyerusalem to seke two seruaūtes of hys, that had runne from hym,
Mary Semite traunsgressed his Injunction for he kept not his house, but went out of Jerusalem to seek two Servants of his, that had run from him,
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and when it came to Salomons eare, it coste hym hys lyfe.
and when it Come to Solomon's ear, it cost him his life.
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I haue rypt the matter nowe to the pyll, and haue tolde you of playne walkers,
I have rypt the matter now to the pyll, and have told you of plain walker's,
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and of bywalkers, & howe a kynge in hys chyldehode is a kynge, as well, as in any other age.
and of bywalkers, & how a King in his childhood is a King, as well, as in any other age.
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We reade in scrypture of suche as were but.xii. or.viii. yeares olde, and yet the worde of the holye Goost called them kynges, sayinge:
We read in scripture of such as were but xii or viii Years old, and yet the word of the holy Ghost called them Kings, saying:
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Cepitr• guare. He began to raygne, or he began to be kynge. Here is of bywalkers.Cepitr• guare. He began to Reign, or he began to be King. Here is of bywalkers.
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Thys hystorye woulde be remembred, the Prouerbe is: Felir quē faciunt aliena pericula cautū. Happye is he that can beware by an other mans ieoperdy.
This history would be remembered, the Proverb is: Felir quē faciunt Aliena pericula cautū. Happy is he that can beware by an other men jeopardy.
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For yf we offende not as other do, it is not oure owne desertes. If we fal not, it is Goddes preseruation. We are al offenders.
For if we offend not as other doe, it is not our own deserts. If we fall not, it is Goddess preservation. We Are all offenders.
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For auther we maye do, or haue done, or shall do (excepte God preserue vs) as euyll as the worste of them.
For auther we may do, or have done, or shall do (except God preserve us) as evil as the worst of them.
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I pray God we maye all amende and repente. But we wyll all amende nowe I truste.
I pray God we may all amend and Repent. But we will all amend now I trust.
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We muste neades amende oure lyues euerye man. The holy communiō is at hād, and we maye not receyue it vnworthelye.
We must neades amend our lives every man. The holy communion is At hand, and we may not receive it unworthily.
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Wel, to returne to my hystory.
Well, to return to my history.
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Kynge Dauid (I say) was a kynge in hys second chyldhode And so, yonge kynges thoughe they be chyldren,
King David (I say) was a King in his second childhood And so, young Kings though they be children,
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yet are they kynges notwythstandyng, and thoughe it be wrytten in scrypture: Ve tibi O terra vbi puer est Rex.
yet Are they Kings notwithstanding, and though it be written in scripture: We tibi Oh terra vbi puer est Rex.
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Wo to the, O Land, where the kīg is a chyld: it foloweth in an other place. Beata terra vbi rex nobilis.
Woe to thee, Oh Land, where the King is a child: it Followeth in an other place. Beata terra vbi rex nobilis.
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Blessed is the Lande, where there is a noble Kynge. Where Kynges be no banketers, no players, and they spend not the tyme in haukynge, and huntynge.
Blessed is the Land, where there is a noble King. Where Kings be no banketers, no players, and they spend not the time in haukynge, and hunting.
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And when had the Kynges mayestye a Councell that toke more payne boeth night & daye for the settynge forthe of Gods word, and profyt of the cōmune wealth? And yet there be some wycked people that wyll saye.
And when had the Kings Majesty a Council that took more pain both night & day for the setting forth of God's word, and profit of the commune wealth? And yet there be Some wicked people that will say.
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Tushe, thys geare wyll not tarye, it is but my Lorde Protertours, and my Lord of Canterburyes doynge.
Tush, this gear will not tarry, it is but my Lord Protestants, and my Lord of Canterbury doing.
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The Kynge is a chyld, he knoweth not of it.
The King is a child, he Knoweth not of it.
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Iesu mercy, howe lyke are we Englyshe men to the Iewes, euer stubburne, styfnecked, and walkynge of bye wayes.
Iesu mercy, how like Are we English men to the Iewes, ever stubborn, styfnecked, and walking of buy ways.
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Yea I thynke no Iewe woulde at any tyme saye. Thys geare wyl not tary. I neuer hearde nor read at any time that thei saied.
Yea I think no Iewe would At any time say. This gear will not tarry. I never heard nor read At any time that they said.
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These lawes were made in such a kynges dayes, when he was but a chylde. Let vs alter them.
These laws were made in such a Kings days, when he was but a child. Let us altar them.
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O Lorde what pittye is thys, that we shoulde be worsse then the Iewes? Blessed be the lande sayth the worde of God, where the Kynge is noble.
O Lord what pity is this, that we should be Worse then the Iewes? Blessed be the land say the word of God, where the King is noble.
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What people are they that saye, the Kynge is but a chylde? Haue not we a noble Kynge? Was there euer Kynge so noble? So Godlye? brought vp with so noble counsaylours? so excellent,
What people Are they that say, the King is but a child? Have not we a noble King? Was there ever King so noble? So Godly? brought up with so noble counsellors? so excellent,
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and well learned Scolemaysters? I wyll tel you thys, and I speake it euen as I thynke.
and well learned Schoolmasters? I will tell you this, and I speak it even as I think.
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Hys maiestye hath more Godlye wytte and vnderstandynge, more learnynge and knowledge at thys age, then xx. of hys progenitors, that I coulde name, had at anye tyme of theyr lyfe.
His majesty hath more Godly wit and understanding, more learning and knowledge At this age, then xx. of his progenitors, that I could name, had At any time of their life.
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I tolde you in my laste sermō of minysters of the kinges people, and had occasyon to shewe you,
I told you in my laste sermon of Ministers of the Kings people, and had occasion to show you,
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howe few noble men were good preachers, and I left oute an hystory then whyche I wyll nowe tell you.
how few noble men were good Preachers, and I left out an history then which I will now tell you.
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There was a byshop of Winchester in Kynge Henry the.vi. dayes, whyche kynge was but a chylde,
There was a bishop of Winchester in King Henry the vi days, which King was but a child,
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and yet were there manye good Actes made in hys chyldehode, and I do not reade that they were broken.
and yet were there many good Acts made in his childhood, and I do not read that they were broken.
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Thys byshoppe was a great man borne, and dyd beare suche a stroke, that he was able to shoulder the Lord Protectour.
This bishop was a great man born, and did bear such a stroke, that he was able to shoulder the Lord Protector.
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Wel, it chaunced that the Lord Protectour and he fell out, and the byshoppe would beare nothynge at all wyth hym,
Well, it chanced that the Lord Protector and he fell out, and the bishop would bear nothing At all with him,
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but played me the Satrapa, so that the Regente of Fraunce was faine to be sēt for frō beyōd the Seas, to set theim at one, and to go betwene them.
but played me the Satrap, so that the Regent of France was feign to be sent for from beyond the Seas, to Set them At one, and to go between them.
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For the byshoppe was as able and readye to buccle wyth the Lorde Protectoure, as he was wyth hym.
For the bishop was as able and ready to buccle with the Lord Protector, as he was with him.
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Was not this a good prelate? he should haue bene at home a preachynge in hys Dioces in a waniant.
Was not this a good prelate? he should have be At home a preaching in his Diocese in a waniant.
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Thys Protector was so noble and Godly a mā, that he was called of euery mā the good Duke Humfrey.
This Protector was so noble and Godly a man, that he was called of every man the good Duke Humphrey.
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He kept suche a housse, as neuer was kept synce in Englande, wythout any enhaunsyng of rentes I warrāt you, or any such matter. He kept such a housse, as never was kept since in England, without any enhaunsyng of rents I warrant you, or any such matter.
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And the byshop for stāding so styflye by the matter, & bearynge vp the order of our mother ye holie church, was made Cardinall at Calice,
And the bishop for standing so styflye by the matter, & bearing up the order of our mother you holy Church, was made Cardinal At Calice,
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& thyther the byshop of Rome sent hym a cardinals hatte. He shuld haue had a tiburne tippet, a halpeny halter, and allsuche proude prelates.
& thither the bishop of Rome sent him a Cardinals hat. He should have had a Tiburn tippet, a halfpenny halter, and allsuche proud Prelates.
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These Romish hattes neuer broughte good into Englande.
These Romish hats never brought good into England.
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Upon thys the bishop goeth me to the quene Katherin the kinges wyfe, aproud woman & a stout,
Upon this the bishop Goes me to the queen Catherine the Kings wife, aproud woman & a stout,
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& perswaded hir, that if the duke were in such authoritie styl, & lyued, the people wold honor him, more thē they dyd the king.
& persuaded his, that if the duke were in such Authority still, & lived, the people would honour him, more them they did the King.
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And the king shuld not be set by, & so betwene thē, I cā not tel how it came to pas, but at. s.
And the King should not be Set by, & so between them, I can not tell how it Come to pass, but At. s.
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Edmundesbury in a parliamēt the good Duke Humfrey was smothered.
Edmundsbury in a parliament the good Duke Humphrey was smothered.
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But nowe to returne to my texte, and to make further rehearsall of the same, the matter begīneth thus. But now to return to my text, and to make further rehearsal of the same, the matter begins thus.
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Et pasquā sederit rex And when the kyng is sette in the seate of hys Kyngedome, what shal he do? shal he daunce,Et pasquā sederit rex And when the King is Set in the seat of his Kingdom, what shall he do? shall he dance,
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and dally? banket? hauke and hunte? No forsothe syr.
and dally? banquet? hawk and hunt? No forsooth sir.
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For as God set an order in the Kynges stable as I tolde you in my last Sermon,
For as God Set an order in the Kings stable as I told you in my last Sermon,
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so wyll he apoynte what pastyme a Kynge shall haue. What must he do then? He must be a student.
so will he appoint what pastime a King shall have. What must he do then? He must be a student.
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He muste wryte Goddes aboke hym selfe. Not thynkynge bycause he is a kynge, be hath lycence to do what he wyll,
He must write God's aboke him self. Not thinking Because he is a King, be hath licence to do what he will,
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as these worldlye flatterers are wont to say. Yea, trouble not your self syr, ye mai hauke & hunt, and take youre pleasure.
as these worldly Flatterers Are wont to say. Yea, trouble not your self sir, you mai hawk & hunt, and take your pleasure.
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As for the guydinge of your kyngdome and people, let vs alone wyth it.
As for the guiding of your Kingdom and people, let us alone with it.
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These flatteryng clawbackes are originall rotes of all myschyefe, and yet a Kynge maye take hys pastyme in haukinge or huntynge or such lyke pleasures.
These flattering To scratch back Are original rotes of all myschyefe, and yet a King may take his pastime in haukinge or hunting or such like pleasures.
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But he must vse them for recreation when he is wery of waighty affayres, that he mai returne to thē the moore lustye. But he must use them for recreation when he is weary of weighty affairs, that he mai return to them the more lusty.
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and thys is called pastime with good companye. He must write out a boke hym selfe.
and this is called pastime with good company. He must write out a book him self.
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He speaketh of wrytynge bicause printynge was not vsed at ye tyme.
He speaks of writing Because printing was not used At you time.
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And shall the Kynge wryte it out hym selfe? He meaneth he shall se it wrytten,
And shall the King write it out him self? He means he shall see it written,
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and rather then he shoulde be wythout it, wryte it hym selfe.
and rather then he should be without it, write it him self.
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Iesus mercy, is God so chary wyth a kynge to haue hym wel brought vp & instructed? Yea forsoth.
Iesus mercy, is God so chary with a King to have him well brought up & instructed? Yea forsooth.
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For if the kyng be well ordered, the realme is wel ordered. Where shall he haue a copye of thys boke? of the Leuites.
For if the King be well ordered, the realm is well ordered. Where shall he have a copy of this book? of the Levites.
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And why? Bicause it shal be a true copye, not falsifyed. Moyses lefte the boke in an olde cheste, & the Leuites had it in kepyng.
And why? Because it shall be a true copy, not falsified. Moses left the book in an old chest, & the Levites had it in keeping.
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And bycause ther should be no errour, no addition, nor takynge away from it, he byddeth hym fetch the copye of the Leuites.
And Because there should be no error, no addition, nor taking away from it, he biddeth him fetch the copy of the Levites.
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And was not here a greate miracle of God.
And was not Here a great miracle of God.
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how this boke was preserued? It had layne hyd many yeares and the Iewes knewe not of it.
how this book was preserved? It had lain hid many Years and the Iewes knew not of it.
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Therefore at lengthe when they had founde it and knew it:
Therefore At length when they had found it and knew it:
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they lamented for theyr ignoraunce, that had so long bene wythoute it, and rente theyr clothes, repentyng theyr vnfaythfulnes,
they lamented for their ignorance, that had so long be without it, and rend their clothes, repenting their unfaithfulness,
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and the holy bible Goddes boke, that we haue amonge vs, it hathe bene preserued hytherto by wonderfull miracle of God (though the kepers of it were neuer so malitiouse) firste euer sythe the byshope of Rome was firste in authorytye, they haue gone about to destroye it,
and the holy Bible Goddess book, that we have among us, it hath be preserved hitherto by wonderful miracle of God (though the keepers of it were never so malitiouse) First ever sith the bishop of Rome was First in authorytye, they have gone about to destroy it,
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but God worketh wonderfully, he hathe preserued it mauger theyr beardes, and yet are we vnthankefull that we can not consider it.
but God works wonderfully, he hath preserved it maugre their beards, and yet Are we unthankful that we can not Consider it.
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I wil tel you, what a byshoppe of thys realme sayed once to me, he sent for me & meruayled that I woulde not consente to suche tradytyones, as were then sette out.
I will tell you, what a bishop of this realm said once to me, he sent for me & marveled that I would not consent to such tradytyones, as were then Set out.
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And I answered hym, that I woulde be ruled by Gods boke, and rather then I wolde dissent one iote frō it, I woulde be torne wyth wylde horsses.
And I answered him, that I would be ruled by God's book, and rather then I would dissent one jot from it, I would be torn with wild Horses.
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And I chaunced in our cōmunication, to name the Lordes supper. Tushe sayeth the Byshop.
And I chanced in our communication, to name the lords supper. Tush Saith the Bishop.
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What do ye call the Lordes supper? What newe terme is that? There stode by hym a dubber, one Doctour Dubber he dubbed hym by and by,
What do you call the lords supper? What new term is that? There stood by him a dubber, one Doctor Dubber he dubbed him by and by,
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and sayde that thys terme was seldome red in the doctours.
and said that this term was seldom read in the Doctors.
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And I made answer, yt I would rather folowe Paule in vsyng hys termes, then them,
And I made answer, that I would rather follow Paul in using his terms, then them,
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though, they hadde all the doctours on theyr syde.
though, they had all the Doctors on their side.
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Whye sayed the byshoppe, can not we wythoute scriptures order ye people? how dyd they before the scripture was fyrste wrytten and copied out? But God knoweth, ful yl yet woulde they haue ordered theim.
Why said the bishop, can not we without Scriptures order you people? how did they before the scripture was First written and copied out? But God Knoweth, full ill yet would they have ordered them.
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For seyng that hauyng it, they haue deceyued vs. in what case shold we haue bene nowe wythout it? But thankes be to God, yt by so wōderful a myracle hathe preserued ye boke styll. It foloweth in the text.
For sing that having it, they have deceived us in what case should we have be now without it? But thanks be to God, that by so wondered a miracle hath preserved you book still. It Followeth in the text.
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Habebit secum &c. He shal haue it wt hym in hys progresse, he muste haue a man to carrye it, that when he is haukynge and huntynge or in any pastyme, he maye alwayes comune with them of it. Habebit secum etc. He shall have it with him in his progress, he must have a man to carry it, that when he is haukynge and hunting or in any pastime, he may always Common with them of it.
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He shall reade in it not once a yeare, for a tyme, or for hys recreation when he is weary of haukyng or huntyng but Cunctis diebus vite sue. All the dayes of hys lyfe.
He shall read in it not once a year, for a time, or for his recreation when he is weary of haukyng or hunting but Cunctis diebus vite sue. All the days of his life.
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Where are those worldlynges now? These bledder puffed vp wylye men? Wo worth them that euer they were about any King.
Where Are those worldlings now? These bledder puffed up wily men? Woe worth them that ever they were about any King.
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But how shall he read thys boke? as the Homilies are read.
But how shall he read this book? as the Homilies Are read.
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Some call theym homlyes, and in dede so they maye be well called, for they are homely handeled. some call them homlyes, and in deed so they may be well called, for they Are homely handled.
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For though the Priestes reade theym neuer so well, yet yf the Paryshe lyke them not, ther is suche talkynge and bablynge in the Churche, that nothynge can be heard,
For though the Priests read them never so well, yet if the Parish like them not, there is such talking and babbling in the Church, that nothing can be herd,
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and yf the paryshe be good, and the pryest naught he wyll so hacke it,
and if the parish be good, and the priest nought he will so hack it,
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& choppe it, that it were as good for theym to be wythout it, for any worde that shal be vnderstande.
& chop it, that it were as good for them to be without it, for any word that shall be understand.
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And yet (the more pytye) thys is suffred of your graces byshoppes in theyr diocesses vnpunished.
And yet (the more pity) this is suffered of your graces Bishops in their dioceses unpunished.
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But I wyll be a suter to youre grace, that ye wyll geue youre byshoppes charge year they go home, vpon theyr allegiaunce to loke better to theyr flocke,
But I will be a suitor to your grace, that you will give your Bishops charge year they go home, upon their allegiance to look better to their flock,
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& to se your maiesties iniunctiōs better kepte, and sende youre visitours in theyr tayles. And if they be founde negligent or fauty in theyr deuties oute with them.
& to see your majesty's injunctions better kept, and send your visitors in their tails. And if they be found negligent or faulty in their duties out with them.
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I require it in Gods behalfe, make thē quondams all the packe of them. I require it in God's behalf, make them quondams all the pack of them.
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But peraduenture ye wyll saye Where shall we haue anye to put in theyr rowmys?
But Peradventure you will say Where shall we have any to put in their rowmys?
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In dede I were a presumptuous fellow to moue your grace to put them oute, yf there were not other to put in theyr places.
In deed I were a presumptuous fellow to move your grace to put them out, if there were not other to put in their places.
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But youre mayestye hath diuers of your chaplayns, well learned men, and of good knowledge,
But your Majesty hath diverse of your Chaplains, well learned men, and of good knowledge,
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& yet ye haue some that be bad inough, hāgers on of the court, I meane not those.
& yet you have Some that be bad enough, Hangers on of the court, I mean not those.
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But if your mayesties chaplayns, and my Lorde Protectours be no• able to furnyshe theyr places, there is in thys realme, thankes be to GOD, a great syghte of laye men well learned in the scryptures,
But if your mayesties Chaplains, and my Lord Protectors be no• able to furnish their places, there is in this realm, thanks be to GOD, a great sight of say men well learned in the Scriptures,
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and of vertuouse & Godly conuersation, better learned then a greate syght of vs, of the cleargy.
and of virtuous & Godly Conversation, better learned then a great sight of us, of the Clergy.
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I can name a numbre of them that are able and woulde he glad (I dare say) to minister the function,
I can name a numbered of them that Are able and would he glad (I Dare say) to minister the function,
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yf they be called to it.
if they be called to it.
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I moue it of conscience to your grace, lette them be called to it orderly, let them haue institution, I move it of conscience to your grace, let them be called to it orderly, let them have Institution,
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and geue them the names of the cleargye. I meane not the name onlye, but lette theym, do the function of a byshop, and lyue of the same.
and give them the names of the Clergy. I mean not the name only, but let them, do the function of a bishop, and live of the same.
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Not as it is in manye places, that one shoulde haue the name, and cyghte other the profyte.
Not as it is in many places, that one should have the name, and cyghte other the profit.
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For what an enormitye is thys in a chrystian realme to serue in a ciuilitye, hauyng the profyt of a Prouostshyp and a Deanry, and a Personage?
For what an enormity is this in a christian realm to serve in a civility, having the profit of a Provostship and a Deanery, and a Personage?
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But I wyll tell you what is lyke to come of it. It wyl bryng the cleargy shortely into a very slauerye.
But I will tell you what is like to come of it. It will bring the Clergy shortly into a very slavery.
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I maye not forget here my Scala celi, that I spoke of in my laste sermon.
I may not forget Here my Scala Celi, that I spoke of in my laste sermon.
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I wyll repete it now agayn, desyering your grace in Goddes behalfe that ye wyl remembre it.
I will repete it now again, desiring your grace in Goddess behalf that you will Remember it.
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The Byshop of Rome had a Scala celi, but his was a mas matter.
The Bishop of Rome had a Scala Celi, but his was a mass matter.
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This Scala celi, is the true ladder that bryngeth a manne to heauen, the toppe of the ladder or fyrst greese, is thys.
This Scala Celi, is the true ladder that bringeth a man to heaven, the top of the ladder or fyrst greese, is this.
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Who so euer calleth vpon the name of the Lorde, shall be saued. The seconde steppe.
Who so ever calls upon the name of the Lord, shall be saved. The seconde step.
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Howe shall they call vppon hym, in whom they haue no beleue? The thyrd stayer is thys.
Howe shall they call upon him, in whom they have no believe? The Third stayer is this.
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How shall they beleue in hym of whō they neuer hearde? The fourth steppe.
How shall they believe in him of whom they never heard? The fourth step.
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Howe shall they heare wythout a preacher? Nowe the nether ende of the ladder is.
Howe shall they hear without a preacher? Now the neither end of the ladder is.
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Howe shall they preache, except they be sent? This is the fote of the ladder,
How shall they preach, except they be sent? This is the foot of the ladder,
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so that we maye goo backeward now, & vse the schole argumēt. A primo ad vltimum. Take away preachyng, take away saluation.
so that we may goo backward now, & use the school argument. A primo ad vltimum. Take away preaching, take away salvation.
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But I feare one thynge, and it is:
But I Fear one thing, and it is:
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lest for a salfety of a lytle money, you wyll put in chauntrye Pryestes, to saue theyr pentions.
lest for a salfety of a little money, you will put in chantry Priests, to save their pensions.
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But I wyll tell you, Chryst boughte Soules wyth hys bloude, and wyl ye sel theym for golde or syluer?
But I will tell you, Christ bought Souls with his blood, and will you sell them for gold or silver?
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I woulde not that ye should do wyth chauntrye pryestes, as ye dyd with the Abbottes, when Abbeyes were put downe.
I would not that you should do with chantry Priests, as you did with the Abbots, when Abbeys were put down.
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For when their enormities were fyrst red in the parliamēt house, they were so greate and abhominable, that there was nothynge but downe with them.
For when their enormities were fyrst read in the parliament house, they were so great and abominable, that there was nothing but down with them.
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But within a whyle after, the same Abbottes were made byshops as there be some of them yet a lyue to saue and redeme theyr pentiōs.
But within a while After, the same Abbots were made Bishops as there be Some of them yet a live to save and Redeem their pensions.
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O Lorde, thinke ye, that God is a fole, & seeth it not, and if he se it, wyl he not punyshe it.
O Lord, think you, that God is a sole, & sees it not, and if he see it, will he not Punish it.
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And so nowe for salfety of money, I wolde not yt ye should put in chauntrey priestes, I speake not now against suche chauntrey priestes as are able to preache,
And so now for salfety of money, I would not that you should put in Chantry Priests, I speak not now against such Chantry Priests as Are able to preach,
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but those that are not able, I wyll not haue them put in. For if ye do thys, ye shall answere for it.
but those that Are not able, I will not have them put in. For if you do this, you shall answer for it.
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It is in the text, that a king ought to feare god, he shal haue the dreade of God before hys eyes, worcke not by wordlye polycye, for worldly policie feareth not God.
It is in the text, that a King ought to Fear god, he shall have the dread of God before his eyes, work not by wordly policy, for worldly policy fears not God.
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Take hede of these claubackes, these venemouse people that wyll come to you, that wyl folowe lyke Gnatoes and Parasites,
Take heed of these claubackes, these venemouse people that will come to you, that will follow like Son's and Parasites,
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if you folowe theym, you are oute of youre boke.
if you follow them, you Are out of your book.
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If it be not accordynge to Gods words that they counsayle you, do it not for any worldle policye,
If it be not according to God's words that they counsel you, do it not for any worldle policy,
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for then ye feare not God. It foloweth in the texte. Vt no• eleuetur coz eius.
for then you Fear not God. It Followeth in the text. Vt no• eleuetur coz eius.
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That he be not proude aboue hys brethreen.
That he be not proud above his brethreen.
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A kynge muste not be proude, for God myght haue made hym a shepheard, when he made hym a kyng, & done him no wronge.
A King must not be proud, for God might have made him a shepherd, when he made him a King, & done him no wrong.
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There be many examples of proude kynges in scrypture. As Pharao that woulde not heare the message of God.
There be many Examples of proud Kings in scripture. As Pharaoh that would not hear the message of God.
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Herode also, yt put Iohn Baptiste to death, and wolde not heare hym, he tolde hym, that it was not lawefull for hym to marye hys brothers wyfe.
Herod also, that put John Baptiste to death, and would not hear him, he told him, that it was not lawful for him to mary his Brother's wife.
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Ieroboam also was a proude kynge.
Jeroboam also was a proud King.
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An other kynge there was that worshipped straunge Gods and Idols, of those men whō he had ouer come before in battayle, an other King there was that worshipped strange God's and Idols, of those men whom he had over come before in battle,
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and when a Prophet tolde hym of it. What sayd he.
and when a Prophet told him of it. What said he.
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Who made you one of my coūcel? These were proud kynges, theyr examples are not to be folowed.
Who made you one of my council? These were proud Kings, their Examples Are not to be followed.
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But wherefore shall a kynge feare God, and turne neyther to the ryght hande, nor to the left? Wherfore shall he do all this? vt longo tēpore reg•et ipse, et filii tius.
But Wherefore shall a King Fear God, and turn neither to the right hand, nor to the left? Wherefore shall he do all this? vt longo tēpore reg•et ipse, et Sons tius.
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That he may raigne long, he and hys chyldren. Remembre thys I beseche your grace.
That he may Reign long, he and his children. remember this I beseech your grace.
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And whē these flatterers, and flybbergybbes another daye shall come & clawe you by the backe and say. Syr trouble not your selfe.
And when these Flatterers, and flybbergybbes Another day shall come & claw you by the back and say. Sir trouble not your self.
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What should you study? Why shold you do this or that? Your grace maye answer them thus. and say.
What should you study? Why should you do this or that? Your grace may answer them thus. and say.
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What Syrra, I perceyue you are wery of vs, and our posteritye. Doeth not God sai in such a place.
What Syrra, I perceive you Are weary of us, and our posterity. Doth not God sai in such a place.
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That a king shold wryte out a boke of gods lawe, and reade it? learne to feare God.
That a King should write out a book of God's law, and read it? Learn to Fear God.
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And whye? That he and his, might raygne long I perceyue nowe thou arte a traytour.
And why? That he and his, might Reign long I perceive now thou art a traitor.
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Tell hym thys tale once, and I warrant you he wyll come no more to you, neyther he,
Tell him this tale once, and I warrant you he will come no more to you, neither he,
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nor any other after such a sorte. And this shal your grace dryue these flatterers and claubackes awaye.
nor any other After such a sort. And this shall your grace drive these Flatterers and claubackes away.
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And I am afrayed I haue troubled you to longe.
And I am afraid I have troubled you to long.
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Therefore I wyll furnyshe the texte nowe wyth an hystory or two, and then I wyll leaue you to God.
Therefore I will furnish the text now with an history or two, and then I will leave you to God.
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Ye haue hearde howe a king ought to passe the tyme.
You have heard how a King ought to pass the time.
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He must read the boke of God, & it is not inoughe for hym to reade,
He must read the book of God, & it is not enough for him to read,
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but he must be acquainted wyth all scripture, he muste studye, and he must praye, and how shal he do both these.
but he must be acquainted with all scripture, he must study, and he must pray, and how shall he do both these.
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He maye learne at Salomon, GOD spake vnto Salomon, when he was made a kyng, and bade hym aske of hym what he woulde, and he shoulde haue it. He may Learn At Solomon, GOD spoke unto Solomon, when he was made a King, and bade him ask of him what he would, and he should have it.
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Make thy peticion sayed God, and thou shalt obtayne. Nowe marke Salomōs praier: Domine, o Domine deus, said he:
Make thy petition said God, and thou shalt obtain. Now mark Salomōs prayer: Domine, o Domine deus, said he:
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O Lord GOD, it is thou that hast caused me to raigne, & haste set me in my fathers seate, for thou GOD onelye doest make kynges.
Oh Lord GOD, it is thou that hast caused me to Reign, & haste Set me in my Father's seat, for thou GOD only dost make Kings.
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Thus should Kynges prayse God, and thanke god as Salomon dyd. But what was hys petycion? Lorde, sayed he:
Thus should Kings praise God, and thank god as Solomon did. But what was his petycion? Lord, said he:
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Da mihi cor docile• He asked a docyble herte, a wise herte, and wysedome to go in and to go oute, that is to begyn all myne affayres well, Dam mihi cor docile• He asked a docyble heart, a wise heart, and Wisdom to go in and to go out, that is to begin all mine affairs well,
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and to bryng them to good effecte and purpose, that I maye learne to guyde and gouerne my people.
and to bring them to good Effect and purpose, that I may Learn to guide and govern my people.
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When he had made his petyciō it pleased God well that Salomon asked wysdome, & neyther rytches nor longe lyfe,
When he had made his petition it pleased God well that Solomon asked Wisdom, & neither riches nor long life,
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& therefore GOD made him thys answere.
& Therefore GOD made him this answer.
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Because thou hast chosen wysedome aboue all thynges, I wyll geue the it, & thou shalt be the wysest kynge that euer was before the,
Because thou hast chosen Wisdom above all things, I will give the it, & thou shalt be the Wisest King that ever was before thee,
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and so he was, & the wisest in al kīdes of knowledge, that euer was syth.
and so he was, & the Wisest in all Kinds of knowledge, that ever was sith.
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And though he dyd not aske ritches, yet God gaue hym both rytches and honoure, more then euer anye of hys auncetours had.
And though he did not ask riches, yet God gave him both riches and honour, more then ever any of his Ancestors had.
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So youre grace must learne howe to do, of Salomon. Ye must make your peticion, nowe studye, nowe praye.
So your grace must Learn how to do, of Solomon. You must make your petition, now study, now pray.
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They must be yoked to gether, and thys is called pastyme wyth good companye.
They must be yoked to gether, and this is called pastime with good company.
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Now when God had geuen Salomon wysedome, he sente him by and by occasyon to occupy hys wyt.
Now when God had given Solomon Wisdom, he sent him by and by occasion to occupy his wit.
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For God gaue neuer a gyft, but he sent occasyon at one tyme or another to shewe it to Gods glory. For God gave never a gift, but he sent occasion At one time or Another to show it to God's glory.
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As if he sent rytches, he sendeth pore mē to be helped wyth it. But nowe must men occupy theyr goodes otherwayes.
As if he sent riches, he sends poor men to be helped with it. But now must men occupy their goods otherways.
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They wyl not loke on the poore, they muste helpe their children, & purchase them more lād thē euer theyr grandfathers had before thē.
They will not look on the poor, they must help their children, & purchase them more land them ever their grandfathers had before them.
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But I shall tell you what Chryst said. He that loueth his childe better thē me, is not worthye to be my dysciple.
But I shall tell you what Christ said. He that loves his child better them me, is not worthy to be my dysciple.
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I cā not se how ye shal stande before God at the later daye, when thys sentence shall be layed agaynst you.
I can not see how you shall stand before God At the later day, when this sentence shall be laid against you.
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But to returne to my purpose, there were two pore women came before Salomon to complayne.
But to return to my purpose, there were two poor women Come before Solomon to complain.
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They were two harlots, and dwelled together in one house, & it chaunced with in.ii. dayes they chylded bothe.
They were two harlots, and dwelled together in one house, & it chanced with in ii days they childed both.
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The one of these womē by chaūce in the nyght, had killed her chyld, and rose pryuely & wēt to the other woman,
The one of these women by chance in the night, had killed her child, and rose privily & went to the other woman,
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and toke her lyue chylde awaye, and lefte her dead chylde in hys place.
and took her live child away, and left her dead child in his place.
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Upon that they came bothe before Salomon to haue the matter iudged, whose the chylde was. And the one sayde: it is my chylde.
Upon that they Come both before Solomon to have the matter judged, whose the child was. And the one said: it is my child.
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Naye sayeth the other, it is myne.
Nay Saith the other, it is mine.
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So there was yea, and naye, betwene them, and they helde vp the matter with skoldynge after a womanly fashyō.
So there was yea, and nay, between them, and they held up the matter with scolding After a womanly fashion.
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At the lēgth Salomō repeted theyr tale as a good iudge oughte to do, and sayd to the one woman.
At the length Salomō repeated their tale as a good judge ought to do, and said to the one woman.
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Thou sayst the child is thine, yea sayed she. And thou sayest, it is thyne to the other.
Thou Sayest the child is thine, yea said she. And thou Sayest, it is thine to the other.
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Well, fetche me a swerd sayed he.
Well, fetch me a sword said he.
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For there was no way nowe to trye, whiche was the true mother, but by naturall inclinacyon.
For there was no Way now to try, which was the true mother, but by natural inclination.
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And so he sayed to one of hys seruaūtes. Fetche me a swerde and deuyde the chylde betwene them.
And so he said to one of his Servants. Fetch me a sword and divide the child between them.
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When the mother of the chylde that accused the other. hearde hym saye so.
When the mother of the child that accused the other. heard him say so.
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Naye for Goddes sake sayed she, let her haue the whole chylde, and kyll it not.
Nay for Goddess sake said she, let her have the Whole child, and kill it not.
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Naye quod the other, neyther thyne, nor myne, but let it be deuyded. Then sayed Salomon.
Nay quod the other, neither thine, nor mine, but let it be divided. Then said Solomon.
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Geue thys woman the chylde, thys is the mother of the chyld.
Give this woman the child, this is the mother of the child.
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What come of this? Audiuit omnis Israel. When al Israell heard of thys iudgemente, they feared the kyng.
What come of this? Audiuit omnis Israel. When all Israel herd of this judgement, they feared the King.
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It is wysdome and Godly knowledge that causeth a kyng to be feared. One word note here for Gods sake, It is Wisdom and Godly knowledge that Causes a King to be feared. One word note Here for God's sake,
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and I wyll trouble you no longer. Woulde Salomon beynge so noble a kynge heare.ii. poore womē? They were poore, for as the scripture saith.
and I will trouble you no longer. Would Solomon being so noble a King hear ii poor women? They were poor, for as the scripture Says.
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They were to geather alone in a house, they hadde not so muche as one seruaunt betwene them boeth.
They were to gather alone in a house, they had not so much as one servant between them both.
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Woulde kynge Salomon I say heare them in his own person? Yea forsothe.
Would King Solomon I say hear them in his own person? Yea forsooth.
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And yet I heare of manye matters before my Lorde Protectoure, and my Lorde Chaunceloure that can not be hearde.
And yet I hear of many matters before my Lord Protector, and my Lord Chancellor that can not be heard.
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I muste desyre my Lorde protectours grace to heare me in thys matter, that youre grace would heare poore mens sutes your self.
I must desire my Lord Protectors grace to hear me in this matter, that your grace would hear poor men's suits your self.
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Putte thē to none other to heare, let them not be delayed. Put them to none other to hear, let them not be delayed.
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The sayinge is nowe that money is heard euery where yf he be ryche he shall soone haue an ende of his matter.
The saying is now that money is herd every where if he be rich he shall soon have an end of his matter.
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Other are fayne to go home with wepīg teares for ani healp they can optaine at ani Iudges hand.
Other Are fain to go home with weeping tears for ani help they can obtain At ani Judges hand.
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Heare menes suetes your selfe I require you in goddes be halfe & put it not to the hearing of these veluette cotes. these vpskippes.
Hear menes suetes your self I require you in God's be half & put it not to the hearing of these velvet coats. these vpskippes.
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Nowe a mā can skarse knowe them from an auncyent Knyght of the countrye. Now a man can scarce know them from an ancient Knight of the country.
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I can not go to my boke fo• poore folkes come vnto me, desirynge me that I wyll speake yt theyr matters maye be hearde.
I can not go to my book fo• poor folks come unto me, desiring me that I will speak that their matters may be heard.
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I trouble my Lorde of Canterburye, & beynge at hys house nowe and then I walke in the garden lokyng in my boke,
I trouble my Lord of Canterbury, & being At his house now and then I walk in the garden looking in my book,
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as I canne do but little good at it. But some thynge I muste nedes do to satisfye thys place.
as I can do but little good At it. But Some thing I must needs do to satisfy this place.
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I am no soner in the garden and haue red a whyle, but by & by commeth there some one or other knocking at the gate.
I am no sooner in the garden and have read a while, but by & by comes there Some one or other knocking At the gate.
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Anone cometh my man and sayth. Syr, there is one at the gate woulde speake wyth you When I come there,
Anon comes my man and say. Sir, there is one At the gate would speak with you When I come there,
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then is it some one or other yt desireth me that I wyll speake that hys matter might be heard,
then is it Some one or other that Desires me that I will speak that his matter might be herd,
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and that he hathe layne thys longe at great costes and charges, and can not once haue hys matter come to the hearing,
and that he hath lain this long At great costs and charges, and can not once have his matter come to the hearing,
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but among all other, one specially moued me at thys tyme to speake. Thys it is syr.
but among all other, one specially moved me At this time to speak. This it is sir.
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A gentylwoman came to me and tolde me, that a greate man kepeth certayne landes of hyrs frō hyr, A gentlewoman Come to me and told me, that a great man Keepeth certain Lands of hers from her,
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and wil be hyr tenaunte in the spite of hyr tethe.
and will be her tenaunte in the spite of her teeth.
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And that in a whole twelue moneth she coulde not gette but one daye for the hearynge of hyr matter, and the same daye when the matter shoulde be hearde, the greate manne broughte on hys syde a greate syghte of Lawyers for hys counsayle, the gentilwoman had but one man of lawe:
And that in a Whole twelue Monn she could not get but one day for the hearing of her matter, and the same day when the matter should be heard, the great man brought on his side a great sight of Lawyers for his counsel, the gentlewoman had but one man of law:
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and the great man shakes hym so that he can not tel what to do,
and the great man shakes him so that he can not tell what to do,
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so that when the matter came to the poynte, the Iudge was a meane to the Gentyl woman, that she wold let the great man haue a quietnes in her lande.
so that when the matter Come to the point, the Judge was a mean to the Gentle woman, that she would let the great man have a quietness in her land.
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I beseche youre grace that ye wyll loke to these matters. Heare them your selfe. Uyeue your Iudges? And heare poore mens causes.
I beseech your grace that you will look to these matters. Hear them your self. Uyewe your Judges? And hear poor men's Causes.
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And you proude Iudges herken what God sayeth in his holy boke: Audite illos, ita paruum vt magnum.
And you proud Judges harken what God Saith in his holy book: Audite Illos, ita paruum vt magnum.
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Heare them sayeth he, the small as well as the greate, the pore as well as the ryche.
Hear them Saith he, the small as well as the great, the poor as well as the rich.
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Regarde no person, feare no man. Why? Quia domini iudicium est. The iudgement is Goddes.
Regard no person, Fear no man. Why? Quia domini iudicium est. The judgement is God's.
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Marcke thys saytnge thou proude Iudge? The deuyl wyll brynge thys sentence at the daye of Dome.
Mark this saytnge thou proud Judge? The Devil will bring this sentence At the day of Dome.
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Hel wyl be ful of these Iudges if they repente not and amende. They are worsse then the wycked Iudge that Chryste speaketh of, that neyther feared God, nor the worlde.
Hell will be full of these Judges if they Repent not and amend. They Are Worse then the wicked Judge that Christ speaks of, that neither feared God, nor the world.
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There was a certayne wyddowe that was a suter to a Iudge, and she met hym in euery corner of the streate, criynge.
There was a certain widow that was a suitor to a Judge, and she met him in every corner of the street, criynge.
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I praye you heare me, I beseche you heare me, I aske nothyng but ryght
I pray you hear me, I beseech you hear me, I ask nothing but right
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When the Iudge sawe hyr so importunate, though I feare neyther God, sayth he, nor the worlde,
When the Judge saw her so importunate, though I Fear neither God, say he, nor the world,
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yet bycause of hyr importunatnes I wyll graunte hyr requeste. But owr Iudges are worsse then thys Iudge was.
yet Because of her importunatnes I will grant her request. But our Judges Are Worse then this Judge was.
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For they wyll neyther heare men for Gods sake, nor feare of ye world, nor importunatenes, nor anye thing else.
For they will neither hear men for God's sake, nor Fear of you world, nor importunatenes, nor any thing Else.
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Yea some of them wil commaunde them to warde, yf they be importunate. I hearde saye, that when a suter came to one of theym, he saied:
Yea Some of them will command them to ward, if they be importunate. I heard say, that when a suitor Come to one of them, he said:
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What felow is it that geueth these folke counsayll to be so importunate? he would be punished and commytted towarde.
What fellow is it that Giveth these folk counsel to be so importunate? he would be punished and committed toward.
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Mary syr, punyshe me then, it is euen I that gaue them counsayll, I woulde gladlye be punyshed in suche a a cause.
Mary sir, Punish me then, it is even I that gave them counsel, I would gladly be punished in such a a cause.
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And yf ye amend not, I wyl cause thē to crye oute vpon you styl: euē as long as I lyue.
And if you amend not, I will cause them to cry out upon you still: even as long as I live.
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I wyll do it in dede, but I haue troubled you long. As I began wyth thys sentence.
I will do it in deed, but I have troubled you long. As I began with this sentence.
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Quecunque scripta sunt, &c. So wil I end now with this texte. Beati qui audiūt verbū dei, et custodiunt illud :Quecunque Scripta sunt, etc. So will I end now with this text. Beati qui Audiunt verbū dei, et custodiunt illud:
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Blessed are they that heare the word of god and kepeth it. There was an other sute, & I had almost forgotten it.
Blessed Are they that hear the word of god and Keepeth it. There was an other suit, & I had almost forgotten it.
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There is a poore womā yt lyeth in the Flete, and can not come by anye meanes that she can make, to her answere,
There is a poor woman that lies in the Fleet, and can not come by any means that she can make, to her answer,
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and woulde fayne be baylled, offerynge to put in suerties worth a thousande pounde and yet she can not be heard.
and would fain be baylled, offering to put in sureties worth a thousande pound and yet she can not be herd.
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He thynk this is a reasonable cause, it is great pitie yt such thinges shold so be.
He think this is a reasonable cause, it is great pity that such things should so be.
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I besech God, that he wyl graunte that all that is amysse may be amēded yt we may heare hys word,
I beseech God, that he will grant that all that is amiss may be amended that we may hear his word,
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& kepe it, that we may come to the eternall blisse, to the whych blysse I beseche GOD to bryng both you & me. Amen.
& keep it, that we may come to the Eternal bliss, to the which bliss I beseech GOD to bring both you & me. Amen.
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¶ The thyrde Sermon of Mayster Hughe Latymer, whych he preached before the Kynge wythin hys graces Palayce at Westminster the.xxij. daye of Marche.
¶ The Third Sermon of Master Hughe Latimer, which he preached before the King within his graces Palace At Westminster the xxij day of Marche.
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QVecunque scripta sunt ad nostram doctrinam scripta sunt. Al thinges that are wryten, are wrytten to be oure doctrine.QVecunque Scripta sunt ad nostram Doctrinam Scripta sunt. All things that Are written, Are written to be our Doctrine.
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All thynges that be wrytten in Gods holye Boke, the Byble, were wrytten to be oure doctrine longe before our tyme, to serue from tyme to tyme,
All things that be written in God's holy Book, the bible, were written to be our Doctrine long before our time, to serve from time to time,
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and so forth to the worldes ende.
and so forth to the world's end.
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Ye shall haue in Remembraunce, moste benynge and gracyouse Audience, that a preacher hathe.ii. offices, and the one to be vsed orderly after an other.
You shall have in Remembrance, most benynge and gracious Audience, that a preacher hath ii Offices, and the one to be used orderly After an other.
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The fyrste is Exhortari per sanā doctrinam. To teach true doctrine He shall haue also occasion oftentymes to vse an other, & that is.
The First is Exhort per sanā Doctrinam. To teach true Doctrine He shall have also occasion oftentimes to use an other, & that is.
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Contradicentes conuincere. To reprehende to conuynce, to confute gaynesayers and spurners agaynst the truth. Contradicting conuincere. To reprehend to conuynce, to confute gainers and spurners against the truth.
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Whye? you wyll saye, wyll anye bodye agayne saye true doctryne, and sound doctryne? Well, let a preacher be sure, that hys doctrine be true,
Why? you will say, will any body again say true Doctrine, and found Doctrine? Well, let a preacher be sure, that his Doctrine be true,
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& it is not to be thought, that anye bodye wil gayne saye it.
& it is not to be Thought, that any body will gain say it.
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If. S. Paule had not forsene that ther shold be gayne sayers, he hadde not neadde to haue appoynted the confutacion of gayne sayinge.
If. S. Paul had not forseen that there should be gain sayers, he had not neadde to have appointed the confutation of gain saying.
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Was there euer yet preachers, but there were gayn sayars? that spurned? that winste? that whympered agaynste him? that blasphemed, that gaynesayed it? Was there ever yet Preachers, but there were gain sayars? that spurned? that winste? that whympered against him? that blasphemed, that gainsaid it?
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When Moyses came to Egipt wyth sounde doctrine, he had Pharao to gayne saye hym. When Moses Come to Egypt with sound Doctrine, he had Pharaoh to gain say him.
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Ieremy was the minister of the true worde of God, he had gain sayers the priestes,
Ieremy was the minister of the true word of God, he had gain sayers the Priests,
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and the false Prophetes borne vp by Achab, Ely had all Bals priestes supported by Iesabel to speake agaynste hym.
and the false prophets born up by Ahab, Ely had all Balls Priests supported by Jezebel to speak against him.
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Iohn Baptiste and oure Sauioure Iesus Chryste, had the Pharseis, the Scribes, and the priestes gayn sayers to theym. John Baptiste and our Saviour Iesus Christ, had the Pharisees, the Scribes, and the Priests gain sayers to them.
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The Apostles, had gayn sayers also, for it was sayde to saynct Paule at Rome: Notum est nobis quod vbique secte huic contradicitur :
The Apostles, had gain sayers also, for it was said to saint Paul At Rome: Notum est nobis quod vbique sect huic contradicitur:
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We know that euery man doth gayne say this lernynge. After the Apostles tyme the trueth was gayne sayed wt tyrantes, as Nero, Maxentius, Domicianus,
We know that every man does gain say this learning. After the Apostles time the truth was gain said with Tyrants, as Nero, Maxentius, Dominican,
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and suche lyke, and also by the doctrine of wycked heretikes.
and such like, and also by the Doctrine of wicked Heretics.
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In the popysh masse tyme, ther was no gayn sayinge, all thynges semed to be in peace, in a concorde, in a quiet agrement.
In the popish mass time, there was not gain saying, all things seemed to be in peace, in a concord, in a quiet agreement.
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So longe as we had in adoration, in admiration, the popyshe masse, we were then wythoute gaynsayinge.
So long as we had in adoration, in admiration, the popish mass, we were then without gainsaying.
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What was that? Thesame yt Chryst speaketh of.
What was that? The same that Christ speaks of.
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Cū fortis armatus custodierit atriū &c. When Sathan the deuyll hath the guydynge of the house, he kepeth al in peace that is in his possessyon:Cū fortis Armatus custodierit atriū etc. When Sathan the Devil hath the guiding of the house, he Keepeth all in peace that is in his possession:
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whan Sathan ruleth, and beareth dominion in open Religion, as he dyd with vs whē we preached pardō matters, purgatorye matters,
when Sathan Ruleth, and bears dominion in open Religion, as he did with us when we preached pardon matters, purgatory matters,
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& pylgremage maters, all was quiet. He is ware inoughe, he is wily, and circūspect for stiryng vp and sedicion.
& pilgrimage maters, all was quiet. He is aware enough, he is wily, and circumspect for stirring up and sedition.
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When he kepeth his terrytory al ys in peace.
When he Keepeth his terrytory all is in peace.
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Yf there were anye manne that preached in England in times past, in the popes tymes, (as peraduenture there was.ii or.iii) strayght ways he was takē & napped in ye head wyth the title of an heretique.
If there were any man that preached in England in times past, in the Popes times, (as Peradventure there was ii or iii) straight ways he was taken & napped in you head with the title of an heretic.
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When he hath the religyon in possessyon, he sturreth vppe no sedycyon, I warrant yow.
When he hath the Religion in possession, he stirreth up no sedycyon, I warrant you.
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How many discentyons haue we hearde of in Turkye? But a fewe I warrant you.
How many dissensions have we heard of in Turkey? But a few I warrant you.
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He busyeth hym selfe there wyth no discention. He busyeth him self there with no dissension.
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For he hath there dominion in the open Relygion, & neadeth not to trouble hym selfe any further.
For he hath there dominion in the open Religion, & needeth not to trouble him self any further.
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The Iewes lyke ronnagates where so euer they dwell (for they be disperst and be trybutaryes in all contryes where they inhabyte) loke wheather ye here of anye heresyes amonge them? But when fortis superuenerit, whē one stronger then the Deuyll, cometh in place, whyche is oure Sauyour Iesus Chryste,
The Iewes like ronnagates where so ever they dwell (for they be dispersed and be trybutaryes in all Countries where they inhabit) look whether you Here of any heresies among them? But when fortis superuenerit, when one Stronger then the devil, comes in place, which is our Saviour Iesus Christ,
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and reueleth hys worde, then the Deuyll roareth, then he bestyrreth hym, then he rayseth diuersytye of opinions to sclaunder Gods word.
and reueleth his word, then the devil roareth, then he bestyrreth him, then he raises diuersytye of opinions to slander God's word.
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And yf euer cōcord shoulde haue bene in Religyon.
And if ever concord should have be in Religion.
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when shoulde it haue bene but when Christe was here? Ye fynde faulte wyth preachers, and saye, they cause sedition.
when should it have be but when Christ was Here? You find fault with Preachers, and say, they cause sedition.
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We are noted to be rassh, and vndiscret in our preachynge. Yet as discrete as Chryste was ther was diuersitie, yea, what he was him self.
We Are noted to be rash, and undiscreet in our preaching. Yet as discrete as Christ was there was diversity, yea, what he was him self.
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For when he asked what men called hym. Hys Apostles answered hym. Some saye, you are Iohan Baptiste. For when he asked what men called him. His Apostles answered him. some say, you Are John Baptiste.
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some saye, you are Helias, and some saye, you are one of the prophetes, and these were they that spake best of him.
Some say, you Are Elias, and Some say, you Are one of the Prophets, and these were they that spoke best of him.
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For some sayed, he was a Samaritane, that he had a Deuyll wythin him, a gloser, a drincker, a pot-companion.
For Some said, he was a Samaritan, that he had a devil within him, a glosser, a drincker, a pot-companion.
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There was neuer Prophet to be compared to hym, and yet was there neuer more dyssentiō then whē he was, and preached hym selfe.
There was never Prophet to be compared to him, and yet was there never more dissention then when he was, and preached him self.
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If it were contraried thē, wil ye thynke it shal not be contraried nowe, when charitye is so colde and iniquitye so stronge? Thus these backebyters, and sclaunderers must be conuinced. Saynte Paule sayed:
If it were contraried them, will you think it shall not be contraried now, when charity is so cold and iniquity so strong? Thus these backbiters, and sclaunderers must be convinced. Faint Paul said:
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There shall be intractabiles, that wyll whympe and whyne, ther shall be also Vaniloqui, vayne speakers.
There shall be intractabiles, that will whympe and whyne, there shall be also Vain, vain Speakers.
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For the whyche Sayncte Paule appoynteth the preacher to stoppe theyr mouthes and it is a preachers offyce to be a mouthe stopper.
For the which Saint Paul appointeth the preacher to stop their mouths and it is a Preachers office to be a Mouth stopper.
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Thys daye I muste somwhat do in the seconde offyce, I muste be agayne sayer, This day I must somewhat do in the seconde office, I must be again sayer,
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and I must stoppe theyr mouthes, conuynce, refell, and confute that they speake sclaūderousely of me.
and I must stop their mouths, conuynce, refel, and confute that they speak slanderously of me.
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There be some gayne sayers gayne sayers, for there be some sclaunderouse people, vaynespeakers, and intractabiles whych I muste nedes speake agaynst.
There be Some gain sayers gain sayers, for there be Some sclaunderouse people, vaynespeakers, and intractabiles which I must needs speak against.
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But fyrste I wyl make a shorte rehersall to put you in memorye of that, that I spake in my last Sermon.
But First I will make a short rehearsal to put you in memory of that, that I spoke in my last Sermon.
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And that done, I wyll confute one that sclaūdereth me.
And that done, I will confute one that Slandereth me.
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For one there is yt I must nedes aunswre vnto, for he sclaundreth me for my preachynge before the kynges maiestye.
For one there is that I must needs aunswre unto, for he sclaundreth me for my preaching before the Kings majesty.
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There be some to blame, that when a preacher is wearye, yet they wyll haue hym speake all at once.
There be Some to blame, that when a preacher is weary, yet they will have him speak all At once.
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Ye must tary tyll he here more. Ye must not be offended tyll ye here the rest.
You must tarry till he Here more. You must not be offended till you Here the rest.
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Here all and then iudge al. What ye are very hastie, very quicke with your preachers? But before I enter further into thys matter I shal desier you to praye. &c. Fyrst of all as touchinge my fyrst sermon, I wyll runne it ouer cursorie. ryppynge alittle the matter.
Here all and then judge all What you Are very hasty, very quick with your Preachers? But before I enter further into this matter I shall desire you to pray. etc. Fyrst of all as touching my fyrst sermon, I will run it over cursory. ryppynge alittle the matter.
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I brought in an hystorye of the Byble, excytynge my audience to beware of by walkynges, to walke ordinatlye, playnly, the kynges hygh way,
I brought in an history of the bible, excytynge my audience to beware of by walkings, to walk ordinatlye, plainly, the Kings high Way,
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and a gre to that, which stādeth wyth the order of a Realme.
and a gre to that, which Stands with the order of a Realm.
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I shewed you how we were vnder the blessing of God, for our kynge is Nobilis, I shewed you we haue a noble Kynge.
I showed you how we were under the blessing of God, for our King is Nobilis, I showed you we have a noble King.
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True in heritoure to the crowne wyth out doubte. I shewed furthermore of his godly educacion.
True in heritoure to the crown with out doubt. I showed furthermore of his godly education.
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He hath suche schole Maiesters as can not be gotten in all the Realme againe.
He hath such school Masters as can not be got in all the Realm again.
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Wherfore we may be suer that God blessed this realme, all thoughe he curssed the realme, whose ruler is a chylde, vnder whō the officres be clymbynge,
Wherefore we may be sure that God blessed this realm, all though he cursed the realm, whose ruler is a child, under whom the officres be climbing,
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and gleyynge, flurynge, scratchyng, and scrapynge, and volupteously set on banketyng and for the maynetenaunce of theyr volupteousnes, go by walkes.
and gleyynge, flurynge, scratching, and scraping, and volupteously Set on banketyng and for the maynetenaunce of their volupteousnes, go by walks.
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And althoughe he be yong he hath as good, and as sage acounsayle, as euer was in England, which we may well knowe by their godly procedinges,
And although he be young he hath as good, and as sage acounsayle, as ever was in England, which we may well know by their godly proceedings,
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and settynge fourthe of the worde of God: Therefore lette vs not be worse? then the styffe necked Iewes.
and setting Fourth of the word of God: Therefore let us not be Worse? then the stiff necked Iewes.
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In kynge Iosias time, (who beynge yonge dyd alter, chaunge and correcte wonderfully the religion) it was neuer heard in Iewry that the people repyned or sayed, The Kyng is a child.
In King Iosias time, (who being young did altar, change and correct wonderfully the Religion) it was never herd in Jewry that the people repined or said, The King is a child.
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This geare wyl not last lōge. It is but one or two mens doynges. It wyll not but for a tyme. The kynge knoweth it not.
This gear will not last long. It is but one or two men's doings. It will not but for a time. The King Knoweth it not.
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Wo worth that euer suche men were borne.
Woe worth that ever such men were born.
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Take hede lest for our rebellion God take hys blessyng a waye from vs. I entred into the place of the kynges pastyme.
Take heed lest for our rebellion God take his blessing a Way from us I entered into the place of the Kings pastime.
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I tolde you howe he muste passe hys tyme in readynge the boke of God (for that is the kings pastime by goddes appoyntemente) in the whyche boke he shal lerne to feare god,
I told you how he must pass his time in reading the book of God (for that is the Kings pastime by God's appoyntemente) in the which book he shall Learn to Fear god,
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Oh howe carefull God is to set in an order all thynges that belong to a kynge in his chamber, in hys stable in hys treasure house.
O how careful God is to Set in an order all things that belong to a King in his chamber, in his stable in his treasure house.
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These peuishe people in this Realme haue nothynge but the kynge, the kinge in theyr mouthes,
These peuishe people in this Realm have nothing but the King, the King in their mouths,
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when it maketh for their purpose.
when it makes for their purpose.
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As there was a doctor that preached, the kynges maiestie hath his holy water, he crepeth to the crosse,
As there was a Doctor that preached, the Kings majesty hath his holy water, he creepeth to the cross,
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& thē thei haue nothynge but the Kynge the kynge in their mouthes.
& them they have nothing but the King the King in their mouths.
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These be my good people that muste haue their mouthes stopte, but if a man tell them of the kinges proceadynges,
These be my good people that must have their mouths stopped, but if a man tell them of the Kings proceedings,
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nowe they haue theyr shyftes, and theyr puto•• saying, we may not go before a lawe, we maye breake no order.
now they have their shifts, and their puto•• saying, we may not go before a law, we may break no order.
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These be the wicked preachers, ther mouthes muste be stopte, these be the gaynesayers.
These be the wicked Preachers, their mouths must be stopped, these be the gainers.
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Another thing ther is yt I told you of Ne eleuetur cor regis. etc. The kyng must not be proude ouer his brethren.
another thing there is that I told you of Ne eleuetur cor regis. etc The King must not be proud over his brothers.
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He must order his people wyth brotherly loue and charitie. Here I brought in ex•mples of proude Kynges. He must order his people with brotherly love and charity. Here I brought in ex•mples of proud Kings.
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It is a great pride in kynges and maiestrates when they wyll not heare, nor be confortable to the •ound doctrine of God.
It is a great pride in Kings and Magistrates when they will not hear, nor be comfortable to the •ound Doctrine of God.
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It is an other kynde of pryde in kynges whē they thynke them selues so high,
It is an other kind of pride in Kings when they think them selves so high,
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so lofty, that they disdaine & thinke it not for their honour to heare poore mens causes thē selues.
so lofty, that they disdain & think it not for their honour to hear poor men's Causes them selves.
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They haue claubackes yt say vnto thē. They have claubackes that say unto them.
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What sir? What nede you to trouble your selfe? take you youre pleasure, hunte, Hauke, daunce,
What sir? What need you to trouble your self? take you your pleasure, hunt, Hawk, dance,
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and dallye, let vs a lone: we wyll gouerne and order the commune weale matters well ynoughe.
and dally, let us a lone: we will govern and order the commune weal matters well enough.
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We worth them, they haue bene the rote of al myschiefe and destruccion in thys Realme.
We worth them, they have be the rote of all mischief and destruction in this Realm.
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A kynge ought not only for to reade and studye, but also to praye. A King ought not only for to read and study, but also to pray.
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Let hym borowe example at Salomon, who pleased God hyghlye wyth his peticion, desyringe no worldely thynges,
Let him borrow Exampl At Solomon, who pleased God highly with his petition, desiring no worldly things,
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but wysdom, which God did not onely graūt hym, but because he asked wysedome, he gaue hym manye mo thynges.
but Wisdom, which God did not only grant him, but Because he asked Wisdom, he gave him many more things.
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As ryches, honoure and such lyke.
As riches, honour and such like.
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Oh, how it pleased God that he asked wysdom• And after he had geuē him this wisdome he sent hym also occasion to vse the same by a couple of strumpets.
O, how it pleased God that he asked wysdom• And After he had given him this Wisdom he sent him also occasion to use the same by a couple of strumpets.
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Here I told an example of a meke kynge, who, so continued, vntyll he came into the company of strange women He herd them not by meanes,
Here I told an Exampl of a meek King, who, so continued, until he Come into the company of strange women He heard them not by means,
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or by anye other, but in hys owne person, and I thinke verely the naturall mother had neuer had her own child if he had not herd the cause hym selfe, They were •eritrices. Hoores althoughe some excuseth the matter,
or by any other, but in his own person, and I think verily the natural mother had never had her own child if he had not heard the cause him self, They were •eritrices. Whores although Some excuseth the matter,
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& say they were but typplers, suche as kepe alehouses.
& say they were but typplers, such as keep Alehouses.
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But it is but foly to excuse thē, seing the Iewes were such, & not vnlike,
But it is but folly to excuse them, sing the Iewes were such, & not unlike,
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but thei had theyr stewes & the mayntenaūce of whordom as they had of other vices. One thynge I must here desier you to reforme my lords.
but they had their Stews & the maintenance of whoredom as they had of other vices. One thing I must Here desire you to reform my Lords.
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You haue put downe the Stues.
You have put down the Stews.
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But I praye you what is the matter a mended? what a uayleth that? ye haue but changed the place,
But I pray you what is the matter a mended? what a vaileth that? you have but changed the place,
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& not taken the whordome awaye. God shoulde be honored euery where For the scripture sayth.
& not taken the whoredom away. God should be honoured every where For the scripture say.
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Domini es terra et plenitudo eius. The earth and the lād is the Lords. What place shoulde be then wythin a Christiā realme left, for to dishonour God.Domini es terra et plenitudo eius. The earth and the land is the lords. What place should be then within a Christian realm left, for to dishonour God.
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I must nedes shewe you such newes as I here.
I must needs show you such news as I Here.
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For thoughe I se it not my selfe, not withstāding it cometh faster to me then I wold wyshe. I do as s.
For though I see it not my self, not withstanding it comes faster to me then I would wish. I do as s.
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Paule doth to the Corinthiās Auditur in uos stuprum. There is such a whordome amonge you as is not amonge the gentiles. So lykewyse.
Paul does to the Corinthians Auditur in uos stuprum. There is such a whoredom among you as is not among the Gentiles. So likewise.
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Auditu, I here say hate ther is suche whordome in Englande as neuer was sene the lyke.Auditu, I Here say hate there is such whoredom in England as never was seen the like.
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He charged all the Corinthians for one mans offence sayinge.
He charged all the Corinthians for one men offence saying.
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They were al gilty for one mans synne, if they woulde not correcte and redresse it, but wynke at it. They were all guilty for one men sin, if they would not correct and redress it, but wink At it.
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Lo, here may you se how that one mans synne poluted al Corinth. A litle leauen as S. Paulle sayeth, corrupteth a greate deale of dowe.
Lo, Here may you see how that one men sin polluted all Corinth. A little leaven as S. Paulle Saith, corrupteth a great deal of dow.
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Thys is, Communicare alienis pecatis, to be partaker of other mens sines I aduertise you in Goddes nanie loke to it.
This is, Communicare alienis pecatis, to be partaker of other men's sines I advertise you in Goddess nanie look to it.
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I here sai, ther is now more whoredome in London, thē euer ther was on the banke.
I Here sai, there is now more whoredom in London, them ever there was on the bank.
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These be the newes I haue to tell you. I feare they be true. These be the news I have to tell you. I Fear they be true.
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Ye oughte to here of it, and redresse it, I here of it, & as Paul sayth, Aliqua ex par•e credo.
You ought to Here of it, and redress it, I Here of it, & as Paul say, Any ex par•e credo.
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There is more open whordome more stuede whoredome then euer was before. For Gods sake let it be loked vpon.
There is more open whoredom more stuede whoredom then ever was before. For God's sake let it be looked upon.
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It is youre office to se vnto it. Nowe to my confutacion.
It is your office to see unto it. Now to my confutation.
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Ther is a certaine man that shortely after my first sermon, beynge asked if he had bene at the sermon that daye, answerd, yea:
There is a certain man that shortly After my First sermon, being asked if he had be At the sermon that day, answered, yea:
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I praye you sayd he how lyked you hym? mary sayed he euen as I lyked hym alwayes, a sedicious fellowe.
I pray you said he how liked you him? marry said he even as I liked him always, a seditious fellow.
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Oh lord he pinched me their in dede Nay he had rather a ful bitte at me.
O lord he pinched me their in deed Nay he had rather a full bit At me.
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Yet I comfort my self with that, that Christ hym selfe was noted to be a sturrer vp of the people agaynst the Emperour,
Yet I Comfort my self with that, that christ him self was noted to be a stirrer up of the people against the Emperor,
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and was contented to be called sediclouse.
and was contented to be called sediclouse.
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It be commech me to take it in good worth, I am not better then he was.
It be commech me to take it in good worth, I am not better then he was.
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In the kings daies that dead is, a meanye of vs were called together before hym to saye our myndes in certayne matters.
In the Kings days that dead is, a meanye of us were called together before him to say our minds in certain matters.
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In the end one kneleth me downe, and accuseth me of sediciō, that I had preached sediciouse doctrine. In the end one kneeleth me down, and Accuseth me of sedition, that I had preached seditious Doctrine.
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A heauye salutacion, and a harde poynt of suche a mans doynge, as yf I shoulde name hym, ye woulde not thinke it.
A heavy salutation, and a harden point of such a men doing, as if I should name him, you would not think it.
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The king turned to me and sayed.
The King turned to me and said.
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What say you to that syr? Thē I kneled downe, and turned me fyrste to myne accuser, and required hym.
What say you to that sir? Them I kneed down, and turned me First to mine accuser, and required him.
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Syr what forme of preachinge woulde you appoynt me to preache before a kynge? Wold you haue me for to preache nothynge as concernynge a Kynge, in the Kynges sermō? Haue you any commission to a poynt me what I shall preach? Besydes thys, I asked hym dyuers other questions,
Sir what Form of preaching would you appoint me to preach before a King? Wold you have me for to preach nothing as Concerning a King, in the Kings sermon? Have you any commission to a point me what I shall preach? Besides this, I asked him Diverse other questions,
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and he wold make no answere to none of them all. He had nothynge to say.
and he would make no answer to none of them all. He had nothing to say.
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Then I turned me to the Kyng, and submitted my selfe to hys Grace and sayed I neuer thoughte my selfe worthy,
Then I turned me to the King, and submitted my self to his Grace and said I never Thought my self worthy,
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nor I neuer sued to be a preacher before youre Grace, but I was called to it,
nor I never sued to be a preacher before your Grace, but I was called to it,
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& would be wyl lyng (if you mislyke me) to geue place to my betters.
& would be will ling (if you mislike me) to give place to my betters.
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For I grūt ther be a great many more worthy of the roume thē I am.
For I grunt there be a great many more worthy of the room them I am.
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And if it be your graces pleasure so to allowe thē for preachers, I could be contēt to bere their bokes after theym.
And if it be your graces pleasure so to allow them for Preachers, I could be content to bear their books After them.
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But if your Grace allowe me for a preacher I woulde desyre your grace to geue me leaue to discharge my cōciēce.
But if your Grace allow me for a preacher I would desire your grace to give me leave to discharge my conscience.
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Geue me leaue to frame my doctrine accordyng to myne audiēce.
Give me leave to frame my Doctrine according to mine audience.
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I had byne a very dolt to haue preached so, at the borders of your realm,
I had byne a very dolt to have preached so, At the borders of your realm,
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as I preach before your grace.
as I preach before your grace.
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And I thāke almyghtye God, whych hath al wayes byne remedy, that my sayinges were well accepted of the kynge,
And I thank almighty God, which hath all ways byne remedy, that my sayings were well accepted of the King,
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for lyke a gracious Lord he turned into a nother communicacyon. It is euen as the scripture sayeth.
for like a gracious Lord he turned into a neither communication. It is even as the scripture Saith.
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Cor Regis in manu domini, the Lorde dyrected thē kinges hart.Cor Regis in manu domini, the Lord directed them Kings heart.
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Certaine of my frendes came to me wyth teares in their eyes, and tolde me they loked I should haue bene in the tower the same nyghte.
Certain of my Friends Come to me with tears in their eyes, and told me they looked I should have be in the tower the same night.
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Thus haue I euer more bene burdened wyth the worde of sedition.
Thus have I ever more be burdened with the word of sedition.
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I haue offended God greuouslye, transgressyng hys law, and but for his remedy and his mercye, I woulde not loke to be saued.
I have offended God grievously, transgressing his law, and but for his remedy and his mercy, I would not look to be saved.
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As for sedicion, for oughte that I knowe, me thynkes, I shoulde not nede Christe, if I myght so say.
As for sedition, for ought that I know, me thinks, I should not need Christ, if I might so say.
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But if I be cleare in anye thynge, I am cleare in thys. But if I be clear in any thing, I am clear in this.
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So farre as I knowe myne owne herte, there is no man further from sedicion then I, whyche I haue declared in all my doynges,
So Far as I know mine own heart, there is no man further from sedition then I, which I have declared in all my doings,
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and yet it hath bene euer layed to me.
and yet it hath be ever laid to me.
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An othher tyme, when I gaue ouer myne offyce, I should haue receyued a certayne dutye that they call a Pentecostall it came to the summe of fyftye and fyue pound, I sent my commissarye to gather it,
an othher time, when I gave over mine office, I should have received a certain duty that they call a Pentecostal it Come to the sum of fyftye and fyue pound, I sent my commissary to gather it,
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but he coulde not be suffered. For it was sayed a sedicion should ryse vpon it.
but he could not be suffered. For it was said a sedition should rise upon it.
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Thus they burdened me euer wyth sedicion. So thys gentilman commeth vp nowe wyth sedicion.
Thus they burdened me ever with sedition. So this gentleman comes up now with sedition.
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And wott ye what? I chaunced in my last Sermon to speake a mery worde of the newe shilling (to refreshe my auditory) howe I was lyke to put away my newe shillynge for an olde grote, I was herein noted to speake sediciously.
And wot you what? I chanced in my last Sermon to speak a merry word of the new shilling (to refresh my auditory) how I was like to put away my new shillynge for an old groat, I was herein noted to speak seditiously.
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Yet I cōfort my self in one thyng, that I am not alone, and that I haue a fellowe.
Yet I Comfort my self in one thing, that I am not alone, and that I have a fellow.
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For it is, Consolatio miserorom. It is the comforte of the wretched to haue companye.
For it is, Consolatio miserorom. It is the Comfort of the wretched to have company.
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Whē I was in trouble, it was obiected an sayed vnto me that I was syngular, that no man thought as I thought, that • loued a syngularyte in all thā I dyd, and that I tooke away.
When I was in trouble, it was objected an said unto me that I was singular, that no man Thought as I Thought, that • loved a syngularyte in all thā I did, and that I took away.
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contrarye to the kynge, and the whole parliamente, and that I was trauayled wyth them, that had better wyttes then I, that I was contrary to thē al. Marye syr thys was a sore thunder bolte.
contrary to the King, and the Whole parliament, and that I was travailed with them, that had better wits then I, that I was contrary to them all Mary sir this was a soar thunder bolte.
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I thought it an yrksome thynge to be a lone, and to haue no fellowe. I thoughte it was possyble it myghte not be true that they tolde me.
I Thought it an irksome thing to be a lone, and to have no fellow. I Thought it was possible it might not be true that they told me.
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In the.vii. of Iohn the Priestes sente out certayne of the Iewes to bryng Christ vnto theym vyolentlye.
In the vii of John the Priests sent out certain of the Iewes to bring christ unto them violently.
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Whē they came into the temple and harde hym preache, they were so moued wyth his preachynge, that they returned home agayne,
When they Come into the temple and harden him preach, they were so moved with his preaching, that they returned home again,
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and sayed to them that sente them. Nunquam sic locutus est homo vt hic homo. There was neuer man spake lyke thys man. Then answered the Pharyses:
and said to them that sent them. Never sic Spoken est homo vt hic homo. There was never man spoke like this man. Then answered the Pharisees:
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Num et vos seducti estis? What ye braynsycke fooles, Ye hoddy peckes.Num et vos Seduced Ye are? What you brainsick Fools, You hoddy pecks.
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Ye doddye poulles, ye huddes, do ye beleue hym? are you seduced also? Nunquis ex Principibus credidit in eum.
the doddye poulles, you huddes, do you believe him? Are you seduced also? Nunquis ex Principibus credidit in Eum.
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Did ye se any great man, or any great offycer take hys part? doo ye se any boddy follow hym,
Did you see any great man, or any great officer take his part? do you see any body follow him,
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but beggerlye fyshers, and suche as haue nothynge to take to? Numquis ex Phariseis? Do ye se any holy man? any perfect man? any learned man take hys parte? Curba que ignorat legem execrabilis est.
but beggarly Fishers, and such as have nothing to take to? Numquis ex Pharisees? Do you see any holy man? any perfect man? any learned man take his part? Curve que Ignorant legem execrabilis est.
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Thys laye people is accursed, it is they that knowe not the lawe, that takes hys parte, and none elles.
This say people is accursed, it is they that know not the law, that Takes his part, and none Else.
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Lo here the Pharises had nothynge to choke the people, wyth al, but ignoraunce.
Lo Here the Pharisees had nothing to choke the people, with all, but ignorance.
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They dyd as oure byshoppes of Englande, who vpbrayded the people alwayes wyth ignoraunce, where they were the cause of it them selues· There were sayeth saint Iohn.
They did as our Bishops of England, who upbraided the people always with ignorance, where they were the cause of it them selues· There were Saith saint John.
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Multi ex principibus qui crediderunt in eū. Multi ex principibus qui crediderunt in eū.
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Manye of the chyefe menne beleued in hym, and that was contrarye to the Pharisyes saying, Oh then by lyke they belyed him, he was not alone.
Many of the chief men believed in him, and that was contrary to the Pharisees saying, O then by like they belied him, he was not alone.
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So thoughte I, there bemore of myne opinion then I, I thought I was not alone. So Thought I, there bemore of mine opinion then I, I Thought I was not alone.
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I haue nowe gotten one felowe more, a companyon of sedytyon, and wot ye who is my felowe? Esaye the Prophete, I spake but of a lytle preaty shyllynge.
I have now got one fellow more, a Companion of sedytyon, and wot you who is my fellow? Isaiah the Prophet, I spoke but of a little preaty shyllynge.
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But he speaketh to Hierusalem after an other sorte, and was so bold to meddle with theyr coine Thou proude, thou couetouse, thou hautye cytye of Hierusalem. Argentum tuum uersum est inscoriam.
But he speaks to Jerusalem After an other sort, and was so bold to meddle with their coin Thou proud, thou covetous, thou haughty City of Jerusalem. Argentum tuum uersum est inscoriam.
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Thy syluer is turned into, what? into testyons? Scoriam, in to drosse.
Thy silver is turned into, what? into testyons? Scoriam, in to dross.
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Ah sediciouse wrecthe, what hadde he to do wyth the mynte? Why shoulde not he haue lefte that matter to some mayster of policy to reproue? Thy siluer is drosse, it is not fine, it is counterfaite, thy siluer is turned, thou haddest good syluer What pertayned that to Esay? Mary he espyed a pece of diuinity in that polici, he threatneth thē goods vengeaunce for it.
Ah seditious wrecthe, what had he to do with the Mynte? Why should not he have left that matter to Some master of policy to reprove? Thy silver is dross, it is not fine, it is counterfeit, thy silver is turned, thou Hadst good silver What pertained that to Isaiah? Mary he espied a piece of divinity in that Polici, he threatens them goods vengeance for it.
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He went to the rote of the matter, whych was couetousnes.
He went to the rote of the matter, which was covetousness.
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He espyed two poyntes in it, that eythere it came of couetousnesse, whych became hym to reproue, He espied two points in it, that eythere it Come of covetousness, which became him to reprove,
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or els that it tended to the hurte of the pore people, for the noughtynes of the syluer was the occasyon of dearth of all thynges in the Realme.
or Else that it tended to the hurt of the poor people, for the noughtynes of the silver was the occasion of dearth of all things in the Realm.
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He imputeth it to them as a greate cryme. He may be called a mayster of sedicion in dede.
He imputeth it to them as a great crime. He may be called a master of sedition in deed.
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Was not this a sedyciouse harlot to tell them thys to theyr beardes? to theyr face?
Was not this a sedyciouse harlot to tell them this to their beards? to their face?
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This sedicyouse mā goeth also forthe, saying: Vinum tuum mixtum est aqua. Thy wyne is myngled wyth water.
This sedicyouse man Goes also forth, saying: Vinum tuum mixtum est aqua. Thy wine is mingled with water.
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Here he medeleth wyth vinteners, be like ther were bruers in those dayes, as ther be nowe. Here he medeleth with vintners, be like there were bruers in those days, as there be now.
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It had bene good for our missal pryestes to haue dwelled in that cōtrye, for they might haue bene sure to haue hadde theyr wyne wel myngled wyth water.
It had be good for our missal Priests to have dwelled in that country, for they might have be sure to have had their wine well mingled with water.
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I remembre how Scrupulouse I was in my tym of blyndnesse and ignorauncye, when I shuld saye masse, I haue put in water twyse or thryse for faylyng, in so muche when I haue bene at my Memēto, I haue had a grudge in my consyence, fearynge that I hadde not putte in Watter ynoughe. I Remember how Scrupulous I was in my time of blindness and ignorauncye, when I should say mass, I have put in water twice or thrice for failing, in so much when I have be At my Memento, I have had a grudge in my consyence, fearing that I had not put in Water enough.
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And that which is here spoken of wine, he meaneth it of al artes in the cyty, of al kindes of faculties,
And that which is Here spoken of wine, he means it of all arts in the City, of all Kinds of faculties,
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for they haue al theyr medles and mynglynges.
for they have all their meddles and mynglynges.
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That he speaketh of one thynge, he menneth generally of al. I must tell you more newes yet.
That he speaks of one thing, he menneth generally of all I must tell you more news yet.
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I here saye, ther is a certayne connynge come vp in myxynge of wares. I Here say, there is a certain conning come up in myxynge of wares.
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Howe say, you were it no wonder to here that clothe makers shoulde be come poticaries.
How say, you were it not wonder to Here that cloth makers should be come Apotecaries.
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Yea and as I heare saye, in suche a place, where as they haue professed the Gospell,
Yea and as I hear say, in such a place, where as they have professed the Gospel,
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and the word of God most earnestly of a longe tyme.
and the word of God most earnestly of a long time.
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Se howe busie the Deuyll is to sclaunder the word of god? Thus the pore gospel goeth to wracke.
Se how busy the devil is to slander the word of god? Thus the poor gospel Goes to wrack.
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Yf his clothe be.xviii. ye ardes lōg, he wil set hym on a racke,
If his cloth be xviii you ardes long, he will Set him on a rack,
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and streatch hym out wyth ropes, and racke hym tyl the senewes shryncke agayne, whyles he hath brought hym to.xxvii. yardes.
and stretch him out with ropes, and rack him till the sinews shryncke again, whiles he hath brought him to xxvii yards.
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Whē thei haue broughte hym to that perfection, they haue a pretye feate to thycke hym agayne. When they have brought him to that perfection, they have a pretty feat to thick him again.
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He makes me a powther for it, an playes the poticary, thei cal it floke pouther they do so in corporate it to the cloth, that it is wonder full to consider, truely a goodly inuencion.
He makes me a powther for it, an plays the pothecary, they call it floke pouther they do so in corporate it to the cloth, that it is wonder full to Consider, truly a goodly invention.
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Oh that so goodly wyttes shold be so yl applyed, they maye wel deceiue the people but they can not deceiue God.
O that so goodly wits should be so ill applied, they may well deceive the people but they can not deceive God.
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They, were wont to mak beddes of flockes and it was a good bed to. Now they haue turned theyr flockes into pouther to playe the false theues with it.
They, were wont to make Beds of flocks and it was a good Bed to. Now they have turned their flocks into pouther to play the false thieves with it.
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O wicked diuell what can he inuent to blaspheme Goddes worde? These mixturs come of couetousnes. Thei are playne theft.
O wicked Devil what can he invent to Blaspheme Goddess word? These mixturs come of covetousness. They Are plain theft.
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Woo worthe that these flockes should so slaūder the worde of God. Woo worth that these flocks should so slander the word of God.
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As he sayed to the Iewes, thy wyne is myngled wyth water, so myghte he haue sayed to vs of thys Lande.
As he said to the Iewes, thy wine is mingled with water, so might he have said to us of this Land.
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Thy clothe is myngeled wyth flockepouder. He goeth yet on. Thys sedicyouse man reproueth thys honorable cytye, and sayed:
Thy cloth is myngeled with flockepouder. He Goes yet on. This sedicyouse man Reproveth this honourable City, and said:
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Principes tui infideles. Thou lande of Hyerusalem, thy magystrates, thy Iudges are vnfaythefull, they kepe no touche, they wyll talke of many gaye thynges, they wyl pretende thys and that, but they kepe no promise.Princes tui infideles. Thou land of Jerusalem, thy Magistrates, thy Judges Are unfaithful, they keep no touch, they will talk of many gay things, they will pretend this and that, but they keep no promise.
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Thei be worsse then vnfaythefull, he was not afrayed to call the offycers vnfaythful.
They be Worse then unfaithful, he was not afraid to call the Officers unfaithful.
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Et socij furum. Felowes of theues, for theues and theues felowes, be all of one sorte. They were wonte to saye.Et socij furum. Fellows of thieves, for thieves and thieves Fellows, be all of one sort. They were wont to say.
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Aske my felowe yf I be a thyefe. He calleth Prynces theues.
Ask my fellow if I be a thyefe. He calls Princes thieves.
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What? Prynces theues? What a sedycyouse harlot was thys? was he worthy to lyue in a commune wealth that would call Princes on this wyse, felowes of theues? Had they a standynge at shooters hyll,
What? Princes thieves? What a sedycyouse harlot was this? was he worthy to live in a commune wealth that would call Princes on this wise, Fellows of thieves? Had they a standing At shooters hill,
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or Stangat hoole to take a purse? Why? dyd they stande by the hyghe waye syde? Dyd they robbe? or breake open any mans house or dore? No, no.
or Stangat hoole to take a purse? Why? did they stand by the high Way side? Did they rob? or break open any men house or door? No, no.
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That a is grosse kind of theuynge. They were prynces, they had apryncelye kynde of theueynge. Omnes diligunt munera. They all loue brybes.
That a is gross kind of theuynge. They were Princes, they had apryncelye kind of theueynge. Omnes Love Munera. They all love Bribes.
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Brybery is a pryncely kynde of theuyng.
Bribery is a princely kind of theuyng.
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They wyl be waged by the rich, eyther to geue sentence agaynst the poore, or to put of the poore mannes causes.
They will be waged by the rich, either to give sentence against the poor, or to put of the poor Man's Causes.
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This is the noble thefte of princes, and of magistrates.
This is the noble theft of Princes, and of Magistrates.
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Thei are bribetakers Nowe a dayes they call theym gentle rewardes, let them leaue their colourynge,
They Are bribetakers Now a days they call them gentle rewards, let them leave their colouring,
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and cal them by their Chrstian name. Brybes.
and call them by their Christian name. Bribes.
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Omnes diligunt munera. All all the prynces, all the Iudges, all the Priestes, all rulers are brybers.Omnes Love Munera. All all the Princes, all the Judges, all the Priests, all Rulers Are bribers.
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What? were all the magistrates in Ierusalem, all brybe takers? none good? No doubte there were some good, This word omnes, signifieth the mooste parte,
What? were all the Magistrates in Ierusalem, all bribe takers? none good? No doubt there were Some good, This word omnes, signifies the most part,
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and so there be some good I doubte not of it in Englande. But yet we be farre worsse then those styfnecked Iewes.
and so there be Some good I doubt not of it in England. But yet we be Far Worse then those styfnecked Iewes.
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For we reade of none of thē ye winsed, nor kicked against Esaies preachinge, or sayd yt he was a seditiouse fellowe. For we read of none of them you winsed, nor Kicked against Isaiah preaching, or said that he was a seditious fellow.
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It behoueth the magistrates to be in credite & therfore it might seme yt Esay was to blame to speake opēli against the Magystrates.
It behooves the Magistrates to be in credit & Therefore it might seem that Isaiah was to blame to speak openly against the Magistrates.
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It is verye sure that they that be good wyl beare, and not spourne at the preachers, they that be faultye they must amende,
It is very sure that they that be good will bear, and not spourne At the Preachers, they that be faulty they must amend,
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and neyther spourne, nor wynse, nor whyne.
and neither spourne, nor wynse, nor whyne.
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He that fyndeth hym selfe toeched or galled, he declareth hym selfe not to be vpryght.
He that findeth him self toeched or galled, he Declareth him self not to be upright.
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Wo worth these giftes, they subuerte iustyce euerye where. Sequuntur retributiones. They folowe brybes.
Woe worth these Gifts, they subvert Justice every where. Sequuntur retributiones. They follow Bribes.
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Some what was geuen to them before, and they muste nedes geue somewhat againe, for giffe gaffe was a good felow, thys gyffe gaffe led them clene frō iustice. Thei folow giftes.
some what was given to them before, and they must needs give somewhat again, for giffe gaffe was a good fellow, this Give gaffe led them clean from Justice. They follow Gifts.
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A good fellowe on a tyme bad an other of hys frendes to a breakefaste, and sayed:
A good fellow on a time bade an other of his Friends to a breakefaste, and said:
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Yf you wyl come you shalbe welcome, but I tel you afore hande, you shal haue but slender fare, one dysh and that is al, what is that sayed he? A puddynge, and nothynge els.
If you will come you shall welcome, but I tell you afore hand, you shall have but slender fare, one dish and that is all, what is that said he? A pudding, and nothing Else.
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Mary sayed he, you can not please me better, of all meates that is for myne owne toth, you may draw me round a boute the town with a pudding.
Mary said he, you can not please me better, of all Meats that is for mine own tooth, you may draw me round a bout the town with a pudding.
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These brybynge magystrates, and iudges follow giftesfaster, then the felowe woulde followe the puddynge, I am contente to beare the title of sediciō wyth Esay.
These bribing Magistrates, and judges follow giftesfaster, then the fellow would follow the pudding, I am content to bear the title of sedition with Isaiah.
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Thākes be to God, I am mot alone I am in no syngularitye. Thys same man that layed sedycyon thus to my charge, was asked an other tyme,
Thanks be to God, I am mote alone I am in no syngularitye. This same man that laid sedycyon thus to my charge, was asked an other time,
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whether he were at the sermon at Paules crosse he aūswered that he was there, and beynge asked what newes there.
whither he were At the sermon At Paul's cross he answered that he was there, and being asked what news there.
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Mary quod he wōderful newes, we were there cleane absolued, my Mule and al had ful absolution, ye maye se by thys, that he was suche a one that rode on a mule and that he was a gentylman.
Mary quod he wondered news, we were there clean absolved, my Mule and all had full absolution, you may see by this, that he was such a one that road on a mule and that he was a gentleman.
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In dede hys Mule was wyser then he, for I dare saye, the Mule neuer sclaundered the Preacher.
In deed his Mule was Wiser then he, for I Dare say, the Mule never slandered the Preacher.
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Oh what an vnhappy chaunce had thys Mule to carye suche an Asse vppon hys backe.
O what an unhappy chance had this Mule to carry such an Ass upon his back.
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I was there at the sermon my selfe.
I was there At the sermon my self.
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In the end of hys sermon he gaue a generall absolucion, and as farre as I remember these,
In the end of his sermon he gave a general absolution, and as Far as I Remember these,
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or suche other lyke were hys wordes, but at the leaste I am sure, thys was hys meanynge,
or such other like were his words, but At the jest I am sure, this was his meaning,
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As manye as do knowledge your selues to be synners, and confesse the same and standes not in defence of it,
As many as doe knowledge your selves to be Sinners, and confess the same and Stands not in defence of it,
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and hartelye abhorreth it, and wil beleue in the death of christ, and be conformable thervnto, Ego absoluo uos, quod he.
and heartily abhorreth it, and will believe in the death of Christ, and be conformable thereunto, Ego absoluo uos, quod he.
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Nowe saeyth thys gentylmā, his mule was absolued. The preacher absolued but suche as were sorye, and dyd repente.
Now saeyth this gentleman, his mule was absolved. The preacher absolved but such as were sorry, and did Repent.
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Be lyke then she dyd repent her stumblynge, hys Mule was wyser then he a greate deale.
Be like then she did Repent her stumbling, his Mule was Wiser then he a great deal.
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I speake not of worldely wysedome, for therin he is to wyse, yea, he is so wyse, that wyse men maruayle, I speak not of worldly Wisdom, for therein he is to wise, yea, he is so wise, that wise men marvel,
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howe he came trulye by tenth parte of that he hath.
how he Come truly by tenth part of that he hath.
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But in wysdom which consisteth In rebus dei, In rebus salutis, in godelye matters, and appartaynynge to oure scluaciō, in this wysdome he is as blynd as a beatle. They be.
But in Wisdom which Consisteth In rebus dei, In rebus Salutis, in godly matters, and appartaynynge to our salvation, in this Wisdom he is as blind as a beatle. They be.
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Tanquam equus et Multus, in quibus non est intellectus. Lyke Horses and Mules, that haue no vnderstandynge.Tanquam equus et Multus, in quibus non est Intellectus. Like Horses and Mules, that have no understanding.
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If it were true that the Mule repented hyr of her stumbling I thynke she was better absolued then he.
If it were true that the Mule repented her of her stumbling I think she was better absolved then he.
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I praye God stop hys mouth, or els to open it to speake better, and more to his glory: I pray God stop his Mouth, or Else to open it to speak better, and more to his glory:
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An other man quickned with a word I spake (as he sayeed opprobriouslye agaynste the nobilitye that theyr chyldrē dyd not set fourth Gods worde, an other man quickened with a word I spoke (as he sayeed opprobriously against the Nobilt that their children did not Set fourth God's word,
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but were vnpreachynge prelates) was offended wyth me.
but were vnpreachynge Prelates) was offended with me.
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I did not meane so, but that some noble mens chyldren had set forth Goddes worde, I did not mean so, but that Some noble men's children had Set forth Goddess word,
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how be it the poore menes sonnes haue done it alwayes for the mooste parte.
how be it the poor menes Sons have done it always for the most part.
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Iohannes Alasco was here a greate learned man and as they saye a noble man in hys contrye,
Iohannes Alasco was Here a great learned man and as they say a noble man in his country,
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and is gone hys waye agayn, if it be for lacke of intertaynemente, the more pytye.
and is gone his Way again, if it be for lack of intertaynemente, the more pity.
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I woulde wyshe suche men as he to be in the realme, for the reame shoulde prospere in receyuynge of them. Qui uos recipit, me recipit.
I would wish such men as he to be in the realm, for the ream should prosper in receiving of them. Qui uos recipit, me recipit.
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Who receyueth you receiueth me (sayed Christe) and it shuld be for the kynges honour to receyue thē and kepe them.
Who receiveth you receiveth me (said Christ) and it should be for the Kings honour to receive them and keep them.
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I hearde saye Mayster Melancton, that greate clarke, shoulde come hyther. I woulde wyshe hym, and suche as he is to haue CC. poūd a yere. I heard say Master Melanchthon, that great Clerk, should come hither. I would wish him, and such as he is to have CC. pound a year.
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The kīg shold neuer wante it in hys coffers at the yeres ende.
The King should never want it in his coffers At the Years end.
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There is yet amonge vs.ii. great lerned men Petrus Martyr, and Bernardyne, whych haue a. C. markes a pece.
There is yet among us ii great learned men Peter Martyr, and Bernadine, which have a. C. marks a piece.
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I woulde the Kynge wold bestowe a thousād pound on that sort. Nowe I wil to my place againe.
I would the King would bestow a thousād pound on that sort. Now I will to my place again.
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In the later ende of my sermō I exhorted iudges to heare the small as wel as the great. Iuste quod iustum est iudicate.
In the later end of my sermon I exhorted judges to hear the small as well as the great. Just quod iustum est judicate.
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You must not onelye do tustyce, but do it iustlye. You must obserue all circumstances, You must geue iustyce, and minister iust iudgement in time.
You must not only do tustyce, but do it justly. You must observe all Circumstances, You must give Justice, and minister just judgement in time.
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For the delaynge of matters of the poore folke, is as synfull before the face of god as wrong iudgemente.
For the delaynge of matters of the poor folk, is as sinful before the face of god as wrong judgement.
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I rehersed here a parable of a wycked Iudge, whiche for importunities sake herde the poore womans cause, &. cetera.
I rehearsed Here a parable of a wicked Judge, which for importunities sake herd the poor woman's cause, &. cetera.
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Here is a comfortable place, for al you that crye oute and are oppressed.
Here is a comfortable place, for all you that cry out and Are oppressed.
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For you haue not a wycked iudge, but a mercifull iudge to call vnto I am not so ful of folyshe pytye,
For you have not a wicked judge, but a merciful judge to call unto I am not so full of foolish pity,
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but I can consyder well ynoughe, that some of you cōplayne with out a cause. They wepe, they wayle, they mourne I am sure some not wyth oute a cause.
but I can Consider well enough, that Some of you complain with out a cause. They weep, they wail, they mourn I am sure Some not with out a cause.
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I dyd not here reproue all iudges, and finde faute wyth all.
I did not Here reprove all judges, and find fault with all.
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I thinke we haue some as painfull magistrates, as euer was in Englande, but I wyll not sweare they be all so,
I think we have Some as painful Magistrates, as ever was in England, but I will not swear they be all so,
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and they that be not of the best, muste be contente to be taught, & not disdayne to be reprehended, Dauid sayeth:
and they that be not of the best, must be content to be taught, & not disdain to be reprehended, David Saith:
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Erudimini qui iudicatis terram. I referr it to your conscience.Be educated qui iudicatis terram. I refer it to your conscience.
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Vos qui iudicatis terram. Ye that be iudges on the earth, whether ye haue heard poore mēnes causes wyth expedience or no,Vos qui iudicatis terram. You that be judges on the earth, whither you have herd poor men's Causes with expedience or no,
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Yf ye haue not, thē erudimini, be content to be touched, to be tolde. You wydowes you orphanes you poore people, here is a confortable place for you.
If you have not, them Be educated, be content to be touched, to be told. You Widows you orphans you poor people, Here is a comfortable place for you.
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Thoughe these Iudges of the worlde wyll not heare you there is one wyl be content with your importunytye, he wyll remedye you,
Though these Judges of the world will not hear you there is one will be content with your importunytye, he will remedy you,
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if you come after a ryghte sorte vnto hym. Ye say. The Iudge doth blame you for youre importunitye, it is yrckesome vnto hym.
if you come After a right sort unto him. You say. The Judge does blame you for your importunity, it is yrckesome unto him.
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He entered into this parable to teache you to be importune in your petityon. Non defatigari. Not to be wery.
He entered into this parable to teach you to be importune in your petition. Non defatigari. Not to be weary.
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Here he teacheth you, how to come to god in aduersitie, and by what meanes, whyche is by prayer.
Here he Teaches you, how to come to god in adversity, and by what means, which is by prayer.
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I do not speake of the meryte of Christ, For he sayeth: Ego sum via, I am the waye, Qui credit in me, habet vitam eternam.
I do not speak of the merit of christ, For he Saith: Ego sum via, I am the Way, Qui credit in me, habet vitam eternam.
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Who so beleueth in me hath euerlastynge lyfe.
Who so Believeth in me hath everlasting life.
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But when we are come to Chryst, what is our way to remedy aduersytie? in an guyshe? in tribulacions:
But when we Are come to Christ, what is our Way to remedy aduersytie? in an guyshe? in tribulations:
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in oure necessytes? in our iniuries? The way is prayer. We are taught by the commaundement of GOD.
in our necessytes? in our injuries? The Way is prayer. We Are taught by the Commandment of GOD.
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Inuoca me in die tribulationis et ego eripiāte. Call me in die tribulationis et ego eripiante.
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Thou wyddowe, thou orphane, thou fatherles chylde, I speake to the that haste no frendes to healpe the, call vpon me in the day of thy tribulacion, cal vpon me, Ego eripiam te.
Thou widow, thou orphan, thou fatherless child, I speak to the that haste no Friends to help thee, call upon me in the day of thy tribulation, call upon me, Ego eripiam te.
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I wyll plucke the awaye, I wyll delyuer the, I wyl take the awaye, I wyll releue the, thou shalte haue thy hartes desyre.
I will pluck the away, I will deliver thee, I will take the away, I will relieve thee, thou shalt have thy hearts desire.
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Here is the promyse, here is the comfort.
Here is the promise, Here is the Comfort.
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Glorificabis me. Thanke me, accepte me for the author of it, and thanke not thys creature or that for it.Glorificabis me. Thank me, accept me for the author of it, and thank not this creature or that for it.
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Here is the Iudge of all Iudges, come vnto hym, and he wyll heare you. For he sayeth:
Here is the Judge of all Judges, come unto him, and he will hear you. For he Saith:
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Quicquid petieritis patrem in nomine meo &c. What so euer ye aske my father in my name, shall be geuen you thorough my merytes.Quicquid petieritis patrem in nomine meo etc. What so ever you ask my father in my name, shall be given you through my merits.
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You miserable people that are wronged in the worlde, aske of my father in your dystresses,
You miserable people that Are wronged in the world, ask of my father in your dystresses,
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but put me a fore, looke you come not wyth bragges of your owne merytes but come in my name, and bi my meryte.
but put me a before, look you come not with brags of your own merits but come in my name, and by my merit.
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He hath not the propertye of thys stout iudge, he wyll beare your importunatenes, he wyll not be angrye at youre cryinge and calling. The prophet saith:
He hath not the property of this stout judge, he will bear your importunatenes, he will not be angry At your crying and calling. The Prophet Says:
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Sperauerunt in te Patres nostri, et exaudinisti illos. Thou GOD thou God, our fathers dyd crye vpon the, and thou heardest them.Sperauerunt in te Patres Our, et exaudinisti Illos. Thou GOD thou God, our Father's did cry upon thee, and thou heardest them.
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Art thou not our GOD as well as theyres? Ther is nothinge more pleasaunte to God,
Art thou not our GOD as well as theirs? There is nothing more pleasant to God,
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then for to putte hym in remembraunce of hys goodnes shewed vnto oure forefathers.
then for to put him in remembrance of his Goodness showed unto our Forefathers.
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It is a pleasaunte thynge to tell God of the benefytes that he hath done before oure tyme. It is a pleasant thing to tell God of the benefits that he hath done before our time.
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Go to Moyses, who hadde the guydynge of Goddes people, se howe he vsed prayer,
Go to Moses, who had the guiding of Goddess people, see how he used prayer,
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as an instrumente to be delyuered oute of aduersytye, when he hadde greate roughe mountaynes on euerye syde of hym,
as an Instrument to be Delivered out of aduersytye, when he had great rough Mountains on every side of him,
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and before hym the redde sea, Pharaos hoste behynde hym, peryll of death rounde about hym.
and before him the red sea, Pharaohs host behind him, peril of death round about him.
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What dyd he? dispayred he? no, Whyther went he? He repayred to God with this prayer, & saied nothyng.
What did he? despaired he? no, Whither went he? He repaired to God with this prayer, & said nothing.
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Yet with a great ardēcy of spirit he perced gods eares Now helpe or neuer good Lord,
Yet with a great ardency of Spirit he pierced God's ears Now help or never good Lord,
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now helpe, but in thi hand quod he. Though he neuer moued his lyppes, yet the scripture sayeth:
now help, but in thy hand quod he. Though he never moved his lips, yet the scripture Saith:
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he cryed out and the lord hearde hym, and sayed:
he cried out and the lord heard him, and said:
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quid clamas ad me ? Why crieste thou oute so loude? The people hearde him saye nothynge, and yet GOD sayed.quid clamas ad me? Why crieste thou out so loud? The people heard him say nothing, and yet GOD said.
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Whi cryest thou out? Straight wayes he stroke the water with hys rodde, and deuyded it,
Whi Christ thou out? Straight ways he stroke the water with his rod, and divided it,
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and it stode vp lyke two walles on eyther syde, betwene the whyche gods people passed, and the persecutours were drowned.
and it stood up like two walls on either side, between the which God's people passed, and the persecutors were drowned.
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Iosue was in angwyshe, and lyke distresse at Iericho, that true captayne, that fayethfull Iudge no folower of retributions, no brybetaker, he was no moneye manne, who made hys peticion to almyghty God to shewe hym the cause of hys wrath toward hym when hys army was plaged after the takynge of Ierycho.
Iosue was in angwyshe, and like distress At Jericho, that true captain, that faithful Judge no follower of retributions, no brybetaker, he was no money man, who made his petition to almighty God to show him the cause of his wrath towards him when his army was plagued After the taking of Jericho.
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So he obtayned hys prayer, and learned, that for one mannes faulte al the reste were punyshed.
So he obtained his prayer, and learned, that for one Man's fault all the rest were punished.
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For Achans couetuousnes many a thousande were in agonye, and feare of deathe, who hid his money, as he thought from God. For Achans couetuousnes many a thousande were in agony, and Fear of death, who hid his money, as he Thought from God.
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But God sawe it well ynough, and brought it to light.
But God saw it well enough, and brought it to Light.
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Thys Acan was abywalker· Wel, it came to passe, when Iosua knewe it, strayght waies he purged the army, and tooke awaye.
This Ashcan was abywalker· Well, it Come to pass, when Iosua knew it, straight ways he purged the army, and took away.
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Malum de Israel, that is wyckednes frō the people.Malum de Israel, that is wickedness from the people.
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For Iosua called him before the people, and sayed, Da gloriam deo, Gyue prayse to God, tell trothe man, For Iosua called him before the people, and said, Dam gloriam God, Gyve praise to God, tell troth man,
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and forth wyth he tolde it. And then he and all hys house suffered deathe. A goodly ensample for all magystrates to followe.
and forth with he told it. And then he and all his house suffered death. A goodly ensample for all Magistrates to follow.
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Here was the execution of a true Iudge he was no gyfte taker, he was no wynker, he was no bywalker.
Here was the execution of a true Judge he was no gift taker, he was no wynker, he was no bywalker.
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Also when the Assiriās with and innumerable power of men in Iosaphates time ouerflowed the lande of Israell.
Also when the Assyrians with and innumerable power of men in Josaphat time overflowed the land of Israel.
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Iosaphat that good king goeth me strayght to god, and made hys praier Non est in nostra fortitudine, (sayd he) huic populo resistere, it is not in our strength, O Lord, to resyst thys people,
Iosaphat that good King Goes me straight to god, and made his prayer Non est in nostra fortitudine, (said he) huic populo resistere, it is not in our strength, Oh Lord, to resist this people,
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and after his prayer god delyuered hym, and at thesame tyme.x. M. were destroyed.
and After his prayer god Delivered him, and At The same time x M. were destroyed.
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So ye miserable people, you muste go to God in anguyshes, and make your prayer to hym.
So you miserable people, you must go to God in Anguishes, and make your prayer to him.
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Arme your selues wyth prayer in your aduersytyes.
Arm your selves with prayer in your aduersytyes.
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Manye begyn to praye, and sodaynelye caste awaye prayer, the Deuyll putteth suche phantasyes in theyr heades,
Many begin to pray, and suddenly cast away prayer, the devil putteth such phantasies in their Heads,
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as though GOD coulde not entend them, or had somwhat els to do. But you must be importune and not werye, nor caste awaye prayer.
as though GOD could not intend them, or had somewhat Else to do. But you must be importune and not weary, nor cast away prayer.
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Naye you muste caste awaye synne. Nay you must cast away sin.
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GOD wyll heare your prayer, albeit, you be synners, I send you a iudge yt wyll be glad to heare you.
GOD will hear your prayer, albeit, you be Sinners, I send you a judge that will be glad to hear you.
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You that are oppressed, I speake to you ▪ Christ in this parable doth painte the good wyl of god towarde you, o miserable people, he that is not receyued, let hym not dyspayre,
You that Are oppressed, I speak to you ▪ christ in this parable does paint the good will of god toward you, oh miserable people, he that is not received, let him not despair,
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nor thinke yt god had forsakē him, For god tarieth tyl he seith a time, & better cā do al thīges for vs, thē we our selues cā wish.
nor think that god had forsaken him, For god tarrieth till he Saith a time, & better can do all things for us, them we our selves can wish.
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There was a wycked Iudge, &c. What meaneth it that God boroweth thys parable rather of a wycked Iudge,
There was a wicked Judge, etc. What means it that God borroweth this parable rather of a wicked Judge,
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then of a good? Belike good iudges were rare at that tyme, and trowe ye the deuyll hath bene a slepe euer sence? No, no.
then of a good? Belike good judges were rare At that time, and trow you the Devil hath be a sleep ever sense? No, no.
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He is as busy as euer he was. The commune maner of a wycked Iudge is, neyther to feare God nor man.
He is as busy as ever he was. The commune manner of a wicked Judge is, neither to Fear God nor man.
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He consydereth what a man he is, & therefore he careth not for man because of hys pryde.
He Considereth what a man he is, & Therefore he Careth not for man Because of his pride.
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He loketh hye ouer the poore, he wyll be hadde in admiration in adoration. He semeth to be in a protection.
He looketh high over the poor, he will be had in admiration in adoration. He Seemeth to be in a protection.
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Wel, shal he scape? Ho, ho, est Deus in celo. There is a GOD in heauen, he accepteth no persones, he wyl punysh theym.
Well, shall he escape? Ho, ho, est Deus in celo. There is a GOD in heaven, he Accepteth no Persons, he will Punish them.
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There was a pore woman came to thys iudge, and sayde: Vindica me de aduersario. Se that myne aduersarye do me no wronge.
There was a poor woman Come to this judge, and said: Vindicate me de aduersario. See that mine adversary do me no wrong.
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He woulde not heare her but droue her of. She had no money to wage eyther hym eyther them that were aboute hym.
He would not hear her but drove her of. She had no money to wage either him either them that were about him.
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Dyd thys woman wel to be auenged of her aduersarye? maye Chrystyan people seke vengeaunce? The Lorde sayth: Mihi vindictam et ego retribuam : Did this woman well to be avenged of her adversary? may Christian people seek vengeance? The Lord say: Mihi vindictam et ego retribuam:
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When ye reueng ye take myne offyce vpon you. Thys is to be vnderstande of priuate vengeaunce.
When you revenge you take mine office upon you. This is to be understand of private vengeance.
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It is lawful for goddes flock to vse meanes to put awaye wronges, to resorte to iudges, to requyre to haue sentence geuē of ryght.
It is lawful for God's flock to use means to put away wrongs, to resort to judges, to require to have sentence given of right.
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Saynte Paule sente to Lisyas the trybune to haue thys ordynary, remedye, and Chyrste also sayd.
Faint Paul sent to Lysias the trybune to have this ordinary, remedy, and Christ also said.
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Si male locutus sum, et ceter. If I haue spoken euyl rebuke me? christ here āswered for him self.Si male Spoken sum, et Cetera. If I have spoken evil rebuke me? Christ Here answered for him self.
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Note here my Lordes and maisters what case poore wydowes and orphanes be in.
Note Here my lords and masters what case poor Widows and orphans be in.
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I wyll tell you my Lordes Iudges, yf ye consyder thys matter well, ye shoulde be more afrayed of the pore wyddowe, I will tell you my lords Judges, if you Consider this matter well, you should be more afraid of the poor widow,
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then of a noble manne wyth all the frendes and power that he can make. But nowe a dayes the Iudges be.
then of a noble man with all the Friends and power that he can make. But now a days the Judges be.
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a fraied to heare a poore man agaynst the ryche, in so muche, they wyll eyther pronounce agaynste hym,
a frayed to hear a poor man against the rich, in so much, they will either pronounce against him,
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or so driue of the poore mannes sute, that he shall not be able to go thorowe wyth it.
or so driven of the poor Man's suit, that he shall not be able to go thorough with it.
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The greatest man in a realme cā not so hurte a Iudge as the poore wyddow, suche a shrewede turne she can do him.
The greatest man in a realm can not so hurt a Judge as the poor wyddow, such a shrewede turn she can do him.
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And wyth what armure I praye you? She can brynge the Iudges skynne ouer hys eares, and neuer lay handes vpon hym.
And with what armure I pray you? She can bring the Judges skin over his ears, and never lay hands upon him.
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And howe is that? Lachrime miserorum descendunt ad maxillas.
And how is that? Tears miserorum descendunt ad maxillas.
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The teares of the poore fall downe vppon theyr cheekes, Et ascendunt ad celū, and go vp to heauen,
The tears of the poor fallen down upon their cheeks, Et ascendunt ad celū, and go up to heaven,
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and cry for vengeaūce before god, the iudge of wyddowes, the father of widowes & orphanes.
and cry for vengeance before god, the judge of Widows, the father of Widows & orphans.
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Pore people be opressed euen by lawes. Veijs qui condunt leges iniquas. Wo worth to thē that make euil lawes.
Poor people be oppressed even by laws. Veijs qui condunt leges iniquas. Woe worth to them that make evil laws.
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If wo be to thē yt make laws against ye poore, what shal be to thē yt hynder & marre good lawes? Quid facietis in die vltionis.
If woe be to them that make laws against you poor, what shall be to them that hinder & mar good laws? Quid facietis in die vltionis.
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What wyll ye do in the daye of vengeaunce, when God wyl visyt you? he sayeth, he wyl heare the teares of poore women whē he goeth on visitaciō.
What will you do in the day of vengeance, when God will visyt you? he Saith, he will hear the tears of poor women when he Goes on Visitation.
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For theyr sakes he wyl hurte the Iudge, be he neuer so hyghe. Deus transfert regna. He wyll for wyddowes sakes chaunge Realmes, brynge theym into temptacyon.
For their sakes he will hurt the Judge, be he never so high. Deus transfert regna. He will for Widows sakes change Realms, bring them into temptation.
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plucke ye Iudges skinnes ouer theyr heades.
pluck you Judges skins over their Heads.
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Cambises was a greate Emperoure suche an other as oure mayster is, he had many Lorde deputies, Lord presidentes, and Leuetenauntes vnder hym. Cambyses was a great Emperor such an other as our master is, he had many Lord deputies, Lord Presidents, and Lieutenants under him.
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It is a greate whyle a go sythe I reade the hystorye.
It is a great while a go sith I read the history.
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It chaunced he hadde vnder hym in one of hys dominions a bryber, a gyft taker, a gratifier of rytchemen, he folowed gyftes,
It chanced he had under him in one of his Dominions a bryber, a gift taker, a gratifier of rytchemen, he followed Gifts,
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as fast as he that folowed the puddynge a hande maker in hys offyce, to make hys sonne a great man, as the olde sayinge is.
as fast as he that followed the pudding a hand maker in his office, to make his son a great man, as the old saying is.
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Happye is the chylde, whose father goeth to the Deuyll.
Happy is the child, whose father Goes to the devil.
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The crie of the poore widdow came to the Emperours eare, and caused him to flay the Iudge quycke, and layed his skynne in hys chayre of Iudgement, that all Iudges, that shoulde gyue Iudgement afterwarde, shoulde sytte in the same skinne Surely it was a goodly sygne, a goodly monument, the sygne of the Iudges skynne, I praye God we maye once se the sygne of the skynne, in Englande.
The cry of the poor widow Come to the emperors ear, and caused him to flay the Judge quick, and laid his skin in his chair of Judgement, that all Judges, that should gyve Judgement afterward, should fit in the same skin Surely it was a goodly Signen, a goodly monument, the Signen of the Judges skin, I pray God we may once see the Signen of the skin, in England.
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Ye wyll saye peraduenture that thys is cruellye and vncharitablye thys is cruellye & vncharitably spoken, no, no, I do it charitably for a loue I bere to my contrye. God sayeth. Ego visitabo, I wyll visite. God hath two visitacions.
You will say Peradventure that this is cruelly and uncharitably this is cruelly & uncharitably spoken, no, no, I do it charitably for a love I bear to my country. God Saith. Ego Visit, I will visit. God hath two visitations.
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The fyrst is when he reueleth his word by preachers & where the fyrste is accepted, the seconde commeth not The seconde visitacion is vengeance.
The fyrst is when he reueleth his word by Preachers & where the First is accepted, the seconde comes not The seconde Visitation is vengeance.
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He wente a visitacion, when he broughte the iudges skynne ouer hys eares. If hys worde be dispysed he commeth wyth hys seconde visitasion wt vengeaunce.
He went a Visitation, when he brought the judges skin over his ears. If his word be despised he comes with his seconde visitasion with vengeance.
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Noe preached goddes worde an. C. yeares, and was laughte to sckorne, and called an old dotynge fole. Noah preached God's word an. C. Years, and was laughed to sckorne, and called an old doting sole.
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Because they would not accepte thys fyrste visitation, God visited the second tyme he poured downe showeres of rayne tyll all the worlde was drowned,
Because they would not accept this First Visitation, God visited the second time he poured down showeres of rain till all the world was drowned,
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Loth was a visitoure of Sodome, & Gomorre, but because they regarded not hys preachynge, God visited theym the seconde tyme,
Loth was a visitoure of Sodom, & Gomorrah, but Because they regarded not his preaching, God visited them the seconde time,
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and brente theym all vp wyth brymstone sauynge Loth. Moyses came fyrst a visitacion into Egypte with goddes word, & because they would not here hym, God visited them agayne,
and brent them all up with brimstone Saving Loth. Moses Come fyrst a Visitation into Egypt with God's word, & Because they would not hear him, God visited them again,
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and drowned theym in the redde sea, God lykewyse with his fyrst visitaciō visited ye Israelites by his prophetes,
and drowned them in the red sea, God likewise with his fyrst Visitation visited you Israelites by his Prophets,
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but because they woulde not heare his Prophetes, he visited them the seconde tyme, and dispersed them in Assiria and Babilon Iohn Baptyste lybewyse and oure Sauioure Chryste visited theym afterwarde declarynge to them Goddes wyll,
but Because they would not hear his prophets, he visited them the seconde time, and dispersed them in Assyria and Babylon John Baptist lybewyse and our Saviour Christ visited them afterward declaring to them God's will,
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and bycause they despysed these vysytours he destroyed Hiesrusalem by Titus and Uespasianus. Germany was vysyted.xx. yeares with goddes word, but they dyd not earnestlye embrace it,
and Because they despised these vysytours he destroyed Jerusalem by Titus and Vespasian. Germany was visited xx Years with God's word, but they did not earnestly embrace it,
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and in lyfe folowe it, but made a myngle mangle and a hotchpotch of it. I can not tell what, partely poperye, partelye true religion mīgled to geather.
and in life follow it, but made a mingle mangle and a hotchpotch of it. I can not tell what, partly popery, partly true Religion mingled to gather.
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They say in my contrye, when they cal theyr hogges to the swyne troughe.
They say in my country, when they call their hogs to the Swine trough.
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Come to thy myngle mangle, come pyr, come pyr, euen so they made mingle mangle of it.
Come to thy mingle mangle, come pyr, come pyr, even so they made mingle mangle of it.
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They coulde clatter and prate of the Gospell, but when all cōmeth to al, they ioyned poperye so wyth it, that they marde all to gether, they scratched and scraped all the lyuynges of the churche,
They could clatter and prate of the Gospel, but when all comes to all, they joined popery so with it, that they marred all to gether, they scratched and scraped all the livings of the Church,
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and vnder a couloure of relygyon turned it to theyr owne proper gaine and lucre.
and under a couloure of Religion turned it to their own proper gain and lucre.
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God, seynge that they woulde not come vnto hys worde, now he visiteth them in the seconde tyme of hys visitacion with hys wrathe.
God, sing that they would not come unto his word, now he Visiteth them in the seconde time of his Visitation with his wrath.
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For the takynge awaye of Goddes word, is a manyfeste token of hys wrath. We haue now a fyrst visitation in Englande, let vs beware of the seconde.
For the taking away of Goddess word, is a manifest token of his wrath. We have now a fyrst Visitation in England, let us beware of the seconde.
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We haue the mynystracyon of hys worde, we are yet well, but the house is not cleane swepte yet.
We have the mynystracyon of his word, we Are yet well, but the house is not clean swept yet.
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Gode hath sente vs A noble Kynge in thys hys vysytacyon, let vs not prouoke hym against vs, let vs beware, lette vs not dysplease hym, let vs not be vnthankefull,
Good hath sent us A noble King in this his vysytacyon, let us not provoke him against us, let us beware, let us not displease him, let us not be unthankful,
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and vnkynde, lette vs beware of bywalkynge and contemnynge of goddes worde, let vs praye dylygently for our kynge, let vs receyue wyth all obedience and prayer, the worde of GOD.
and kind, let us beware of bywalkynge and contemning of God's word, let us pray diligently for our King, let us receive with all Obedience and prayer, the word of GOD.
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A worde or two more and I commytte you to God.
A word or two more and I commit you to God.
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I wyll monyshe you of a thyng, I heare saye ye walke inordinatelye, ye talke vnsemelye other wayes then it becommeth Christian subiectes.
I will monish you of a thing, I hear say you walk inordinately, you talk unseemly other ways then it becomes Christian Subjects.
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Ye take vpon you to Iudge the Iudgementes of Iudges.
You take upon you to Judge the Judgments of Judges.
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I wyll not make the Kynge a Pope, for the Pope wyl haue al thynges that he doth, taken for an Article of our fayth.
I will not make the King a Pope, for the Pope will have all things that he does, taken for an Article of our faith.
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I wyll not saye but that the Kynge, and hys, councell maye erre, the Parliamente housses, both the hyghe and lowe maye erre.
I will not say but that the King, and his, council may err, the Parliament housses, both the high and low may err.
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I pray daily that they may not erre.
I pray daily that they may not err.
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It becommeth vs what soeuer they decree to stande vnto it, and receyue it obedyentlye, as farre forthe as it is not manifeste wycked,
It becomes us what soever they Decree to stand unto it, and receive it obedyentlye, as Far forth as it is not manifest wicked,
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and dyrectlye agaynst the worde of GOD.
and directly against the word of GOD.
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Yt pertayneth vnto vs to thynke the beste, thoughe we can not rēder a cause for the doyng of euery thynge.
It pertaineth unto us to think the best, though we can not render a cause for the doing of every thing.
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For Charitas omnia credit, omnia sperat. Charitie dothe beleue and trust all thynges.
For Charitas omnia credit, omnia Hopes. Charity doth believe and trust all things.
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We ought to expounde to the best al thynges al thoughe wee can not yelde a reason.
We ought to expound to the best all things all though we can not yield a reason.
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Therefore I exhorte you good people pronounce in good part al the facte and dedes of the magystrates and iudges.
Therefore I exhort you good people pronounce in good part all the fact and Deeds of the Magistrates and judges.
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Charyte iudgeth the best of all men, and specyallye of magystrates S. Paule sayeth: Nulite iudicare ante tempus donec Dominus aduenerit.
Charity Judgeth the best of all men, and specially of Magistrates S. Paul Saith: Nulite iudicare ante Tempus donec Dominus aduenerit.
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Iudge not before the tyme of the Lordes commynge.
Judge not before the time of the lords coming.
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Prauum cor hominis. Mānes hart is vnserchable, it is a ragged pece of worke, no man knoweth hys owne hart,Prauum cor hominis. Man's heart is vnserchable, it is a ragged piece of work, no man Knoweth his own heart,
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and therfore Dauid prayeth & sayeth: Ab occultis meis munda me. Delyuer me from my vnknowen faultes.
and Therefore David Prayeth & Saith: Ab occultis meis munda me. Deliver me from my unknown Faults.
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I am a further offender then I can se.
I am a further offender then I can see.
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A man shalbe blynded in loue of hym self, & not se so much in him selfe as in other men, let vs not therfore iudge iudges.
A man shall blinded in love of him self, & not see so much in him self as in other men, let us not Therefore judge judges.
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We are cōptable to God, and so be they. Let them alone, they haue theyr coūtes to make.
We Are countable to God, and so be they. Let them alone, they have their counts to make.
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Yf we haue charytie in vs we shal do this. For Charitas operatur. Charytye worketh. What worketh it? marye Omnia credere, omnia sperare.
If we have charity in us we shall do this. For Charitas operatur. Charity works. What works it? mary Omnia Believe, omnia sperare.
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To accept all thynges in good part. Nolite iudicare ante tempus. Iudge not before the Lordes commyng.
To accept all things in good part. Nolite iudicare ante Tempus. Judge not before the lords coming.
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In this we learne to know Antichryst, whych doth eleuate hym selfe in the churche, and iudgeth at hys pleasure before the time. In this we Learn to know Antichrist, which does elevate him self in the Church, and Judgeth At his pleasure before the time.
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Hys canonizasyōs and iudgynge of men before the lordes iudgement, be a manifest token of Antichrist.
His Canonizations and judging of men before the Lords judgement, be a manifest token of Antichrist.
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How can he knowe Saynctes? He knoweth not hys owne hart, & he can not knowe theim by myracles.
How can he know Saints? He Knoweth not his own heart, & he can not know them by Miracles.
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For some myracle workers shall go to the deuyl. I wyl tel you what I remēbred yester nyghte in my bed.
For Some miracle workers shall go to the Devil. I will tell you what I remembered yester night in my Bed.
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A meruaylous tale to perceyue, howe inscrutable a mans herte is.
A marvelous tale to perceive, how inscrutable a men heart is.
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I was once at Oxford, (for I hadde occasyon to come that waye, when I was in my offyce,) they tolde me it was a gayner way,
I was once At Oxford, (for I had occasion to come that Way, when I was in my office,) they told me it was a gainer Way,
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and afayrer waye, and by that occasyon I lay ther a nyght.
and afayrer Way, and by that occasion I lay there a night.
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Beyng ther, I heard of an execution that was done vppon one that suffered for treason.
Being there, I herd of an execution that was done upon one that suffered for treason.
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It was as (ye know) a dangerous worlde, for it myghte soone cost a man hys lyfe for awordes speakyng. It was as (you know) a dangerous world, for it might soon cost a man his life for awordes speaking.
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I can not tell what the matter was, but the iudge set it so out that the man was condemned.
I can not tell what the matter was, but the judge Set it so out that the man was condemned.
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The.xii. men came in, and sayed gyltye, and vpon that, he was iudged to be hanged, drawen, & quartred.
The xii men Come in, and said guilty, and upon that, he was judged to be hanged, drawn, & quartered.
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When the rope was aboute hys necke, no man coulde perswade hym that he was in any faulte,
When the rope was about his neck, no man could persuade him that he was in any fault,
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and stoode there a great whyle in the protestation of his innocency. Thei hanged hym and cut him doune somwhat to soone afore he was cleane deade,
and stood there a great while in the protestation of his innocency. They hanged him and Cut him down somewhat to soon afore he was clean dead,
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then they drewe hym to the fyre, and he reuiued, and then he comming to hys remembrance confessed his faulte and sayed he was gyltye.
then they drew him to the fire, and he revived, and then he coming to his remembrance confessed his fault and said he was guilty.
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O a wonderful example, it may well be sayed: Prauū cor hominis et inscrutabile. A crabbed peace of worke & vnsercheable.
O a wondered Exampl, it may well be said: Prauū cor hominis et inscrutabile. A crabbed peace of work & vnsercheable.
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I wyl leue here, for I thinke you know what I meane wel ynough. I shall not neede to applye thys example anye further.
I will leave Here, for I think you know what I mean well enough. I shall not need to apply this Exampl any further.
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As I began euer with this saying:
As I began ever with this saying:
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Quecunque scripta sunt, like a trouant and so I haue a commune place to the ende,Quecunque Scripta sunt, like a trouant and so I have a commune place to the end,
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yf my memory fayle me, Beati qui audiunt verbū dei, et custodiunt illud. Blessed be they that heare the word of God, and kepe it.
if my memory fail me, Beati qui Audiunt verbū dei, et custodiunt illud. Blessed be they that hear the word of God, and keep it.
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It muste be kept in memory, in lyuyng, and in our conuersacion.
It must be kept in memory, in living, and in our Conversation.
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And yf we so do, we shal come to the blessednes, whiche god prepared for vs thorow hys sonne Iesu Chryste, to the whyche he bring vs al Amen.
And if we so do, we shall come to the blessedness, which god prepared for us thorough his son Iesu Christ, to the which he bring us all Amen.
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¶ The fourth Sermon of Mayster Hughe Latymer, whych he preached before the Kynge wythin hys graces Palayce at Westminster the.xxix. daye of Marche.
¶ The fourth Sermon of Master Hughe Latimer, which he preached before the King within his graces Palace At Westminster the xxix day of Marche.
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QVecunque scripta sunt ad nostram doctrinam scripta sunt. Al thinges that are wryten, are wrytten to be oure doctryne.QVecunque Scripta sunt ad nostram Doctrinam Scripta sunt. All things that Are written, Are written to be our Doctrine.
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The Parable that I toke to begyn wyth (most honorable audience) is written in the.xviii Chapter of S. Luke,
The Parable that I took to begin with (most honourable audience) is written in the xviii Chapter of S. Lycia,
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and there is a certayne remnaunt of it behynd yet. The Parable is thys: There was a certayne Iudge in a cytye, that feared neyther God nor man.
and there is a certain remnant of it behind yet. The Parable is this: There was a certain Judge in a City, that feared neither God nor man.
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And in the same cytye there was a wyddowe that requyred Iustyce at hys handes, but he woulde not heare hyr, but putte hyr of and delayed the matter.
And in the same City there was a widow that required justice At his hands, but he would not hear her, but put her of and delayed the matter.
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In processe the Iudge seynge hyr importunitye, sayed, thoughe I feare neyther God nor manne,
In process the Judge sing her importunity, said, though I Fear neither God nor man,
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yet for the importunitye of the womann, I wyll heare hyr leaste she rayle vpon me and moleste me wyth exclamations,
yet for the importunity of the womann, I will hear her jest she rail upon me and molest me with exclamations,
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and oute cryes I wyll heare hyr matter, I wyll make an ende of it. Oure Sauyoure Chryste added more vnto thys and sayed.
and out cries I will hear her matter, I will make an end of it. Oure Saviour Christ added more unto this and said.
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Audite quid iudex dicat, et cetera. Heare you sayed Christe, what the wycked iudge sayed.Audite quid Judge dicat, et cetera. Hear you said Christ, what the wicked judge said.
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And shall not God reuenge hys eiecte, that crye vpon hym daye and nyghte? Al though he tarye and dyfferre theym.
And shall not God revenge his eiecte, that cry upon him day and night? All though he tarry and dyfferre them.
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I say vnto you, he wil reuenge them and that shortelye. But when the sonne of man shall come, shall he fynd fayth in the earth.
I say unto you, he will revenge them and that shortly. But when the son of man shall come, shall he find faith in the earth.
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That I maye haue grace so to open the remnaunte of thys parable that it maye be to the glorye of God,
That I may have grace so to open the remnant of this parable that it may be to the glory of God,
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and edifyinge of youre soules, I shall desier you to praye. In the whyche prayer. &c. I shewed you the laste daye. (mooste honourable Audience) the cause why oure Sauioure Christe, rather vsed the example of a wycked Iudge then of a good.
and edifying of your Souls, I shall desire you to pray. In the which prayer. etc. I showed you the laste day. (most honourable Audience) the cause why our Saviour Christ, rather used the Exampl of a wicked Judge then of a good.
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And the cause was for that in those dayes ther was greate plentye of wycked Iudges, so that he myghte borrowe an example amonge theym well ynoughe.
And the cause was for that in those days there was great plenty of wicked Judges, so that he might borrow an Exampl among them well enough.
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For there was muche scarsitie of good Iudges.
For there was much scarcity of good Judges.
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I did excuse the wyddowe also for cōmynge to the Iudge agaynste her aduersary, because she dyd it not of malice:
I did excuse the widow also for coming to the Judge against her adversary, Because she did it not of malice:
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she dyd it not for appetite of vengeance.
she did it not for appetite of vengeance.
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And I tolde you that it was good and lawefull, for honest vertuose folke, for Goddes people, to vse the lawes of the realme, And I told you that it was good and lawful, for honest vertuose folk, for Goddess people, to use the laws of the realm,
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as an ordinari helpe against theyr aduersaryes, and oughte to take them as Godes holy ordinaunces,
as an ordinari help against their Adversaries, and ought to take them as God's holy ordinances,
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for the remedyes of theyr iniuryes and wronges. when they are distressed So that they do it charitablye louyngelye, not of malyce, not vengeablye, not couetouslye.
for the remedies of their injuries and wrongs. when they Are distressed So that they do it charitably lovingly, not of malice, not vengeably, not covetously.
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I shulde haue tolde you here of a certayne secte of herytykes that speake agaynste thys order and doctryne, they wyl haue no magystrates nor Iudges on the earthe.
I should have told you Here of a certain sect of herytykes that speak against this order and Doctrine, they will have no Magistrates nor Judges on the earth.
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Here I haue to tell you, what I hearde of late by the relation of a credible person,
Here I have to tell you, what I heard of late by the Relation of a credible person,
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and a worshypful man, of a towne in thys realme of Englande, that hathe aboue.v. C. herytykes of thys erroniouse opinion in it as he sayed.
and a worshipful man, of a town in this realm of England, that hath above v C. herytykes of this erroniouse opinion in it as he said.
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Oh so busy the Deuyll is nowe to hynder the woorde commynge oute, and to sclaunder the Gospell.
O so busy the devil is now to hinder the word coming out, and to slander the Gospel.
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A sure argumente and an euydent demonstration, that the lyght of Gods worde is a borde,
A sure argument and an evident demonstration, that the Light of God's word is a board,
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and that thys is a true doctryne that we are taught now, else he woulde not tore and styrre aboute as he doeth whan he hathe the vpper hande.
and that this is a true Doctrine that we Are taught now, Else he would not tore and stir about as he doth when he hath the upper hand.
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He wyl kepe hys possession quyetly as he dyd in the popyshe dayes, whan he bare a rule of supremacye in peaceable possession.
He will keep his possession quietly as he did in the popish days, when he bore a Rule of supremacy in peaceable possession.
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If he reigned now in open relygion, in open doctryne as he dyd than, he woulde not styrre vppe erroniouse opynyons, he woulde haue kepte vs wythout contencyon, wythoute dyssencion.
If he reigned now in open Religion, in open Doctrine as he did than, he would not stir up erroniouse opinions, he would have kept us without contention, without dyssencion.
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There is no suche dyuersytie of opynions amonge the Turkes, nor amōg ye Iewes And why? For ther he raigneth peaceably in the hole relygyon, Christ sayth. Cum fortis armatus custodierit atrium: et cet.
There is no such dyuersytie of opinions among the Turkes, nor among the Iewes And why? For there he Reigneth peaceably in the hold Religion, christ say. Cum fortis Armatus custodierit atrium: et cet.
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Whan the stronge armid man kepeth hys house, those thinges that he hath in possessyon, are in a quyetnes, he doeth enioye them peaceably. Sed cum fortior eo superuenerit.
When the strong armid man Keepeth his house, those things that he hath in possession, Are in a quietness, he doth enjoy them peaceably. said cum fortior eo superuenerit.
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But whan a stronger than he commeth vpon hym, whan the light of goddes word is ones reueled,
But when a Stronger than he comes upon him, when the Light of God's word is ones revealed,
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thā he is busi, thē he rores then he fyskes abrode, and styrreth vp erronius opinions, to sclaūder godds word.
than he is Busy, them he rores then he fyskes abroad, and stirreth up erroneous opinions, to slander God's word.
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And this is an argumente that we haue the true doctryne. I beseche God continewe vs and kepe vs in it.
And this is an argument that we have the true Doctrine. I beseech God continue us and keep us in it.
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The deuyll declareth the same, and therfor he rores thus and goeth about to stir vp these wanton headdes and busye braynes.
The Devil Declareth the same, and Therefore he rores thus and Goes about to stir up these wanton Heads and busy brains.
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And wyll you knowe where thys towne is? I wyll not tell you dyrectlye. I wyll put you to muse a lyttle.
And will you know where this town is? I will not tell you directly. I will put you to muse a little.
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I wyl vtter the matter by a cyrcumloqution. Wher is it? Wher the byshop of the dioces is an vnpreachynge prelate.
I will utter the matter by a cyrcumloqution. Where is it? Where the bishop of the diocese is an vnpreachynge prelate.
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Who is that? If there be but one suche in al England, it is easi to gesse.
Who is that? If there be but one such in all England, it is easi to guess.
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And if ther were no mo but one, yet it were to many by one.
And if there were no more but one, yet it were to many by one.
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And yf there be moe, they haue the more to aunswere for, that they suffer in this Realme an vnpreachyng prealeatye vnrefourmed I remember wel what.
And if there be more, they have the more to answer for, that they suffer in this Realm an unpreaching prealeatye unreformed I Remember well what.
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S. Paule sayeth to a byshop.
S. Paul Saith to a bishop.
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And thoughe he spake it to Timothe beynge a byshop, yet I may say it now to the magistrates for al is one •ase, al is one matter.
And though he spoke it to Timothy being a bishop, yet I may say it now to the Magistrates for all is one •ase, all is one matter.
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Non cōmunicabis peccatis alienis. Thou shalt not be partaker of other mennes faultes. Non cōmunicabis peccatis alienis. Thou shalt not be partaker of other men's Faults.
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Laye not thy handes rashely vpon anye, be not hastye in makynge of curates, in receyuinge menne to haue cure of Soules that are not worthye of the offyce, that eyther, canne not or wyl not do theyr dutye. Do it not.
Say not thy hands rashly upon any, be not hasty in making of Curates, in receiving men to have cure of Souls that Are not worthy of the office, that either, can not or will not do their duty. Do it not.
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Whye? Quia communicabis peccatis alienis. Thou shalt be partaker of other mennes sinnes.
Why? Quia communicabis peccatis alienis. Thou shalt be partaker of other men's Sins.
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Now me thinke it nedes not to be partaker of other mennes synnes we shall fynd inough of oure owne.
Now me think it needs not to be partaker of other men's Sins we shall find enough of our own.
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And what is Communicare peccatis alienis. To be partaker of other mēnes euils, if this be not, to make vnpreaching prealates,
And what is Communicare peccatis alienis. To be partaker of other men's evils, if this be not, to make unpreaching Prelates,
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& to suffer them to continue stil in their vnpreachynge prelacye?
& to suffer them to continue still in their vnpreachynge Prelacy?
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If the kynge and hys councel should suffer euil Iudges of this realme to take bribes, to defeate iustice & suffer the great, to ouer go the poore, & should loke through his fingers,
If the King and his council should suffer evil Judges of this realm to take Bribes, to defeat Justice & suffer the great, to over go the poor, & should look through his fingers,
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& wynk at it, should not the king be partaker of theyr naughtynes? And why? Is he not supreme head of the churche? what? is the supremacye a dygnytye and nothyng else? is it not comptable? I thynke it wylbe a chargeable dygnitye whan accompte shalbe asked of it.
& wynk At it, should not the King be partaker of their naughtynes? And why? Is he not supreme head of the Church? what? is the supremacy a dygnytye and nothing Else? is it not countable? I think it wylbe a chargeable dygnitye when accompt shall asked of it.
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Oh what a vauntage hath the Deuyll? what entrye hathe the wolfe whan the shepard tendeth not hys flocke,
O what a vantage hath the devil? what entry hath the wolf when the shepherd tendeth not his flock,
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and leades theym not to good pasture? Saynt Paul doth say Qui bene presunt presbiteri duplici honore digni sunt.
and leads them not to good pasture? Saint Paul does say Qui bene presunt Presbyters Duplicity honore Worthy sunt.
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What is thys preesse. It is as muche to say as to take charge & cure of soules we say ille preest, he is sette ouer the flocke. What is this press. It is as much to say as to take charge & cure of Souls we say Isle priest, he is Set over the flock.
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He hath taken charge vppon hym.
He hath taken charge upon him.
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And what is, Bene preesse ? To discharg the cure To rule well, to fede the flocke with pure foode, and good example of lyfe.
And what is, Bene press? To discharge the cure To Rule well, to fede the flock with pure food, and good Exampl of life.
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Well then, Qui bene presunt duplici honore digni sunt. They that dyscharge theyr cure wel, are worthy duble honor.
Well then, Qui bene presunt Duplicity honore Worthy sunt. They that discharge their cure well, Are worthy double honour.
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What is thys duble honour? The first is to be reuerensed, to be had in estimacion and reputacion with the people,
What is this double honour? The First is to be reuerensed, to be had in estimation and reputation with the people,
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and to be regarded as good pastours. A nother honoure is, to haue al thynges necessarye for their state, mynystred vnto theym.
and to be regarded as good Pastors. A neither honour is, to have all things necessary for their state, ministered unto them.
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Thys is the double honour that they ought to haue. Qui presunt Bene, that discharge the cure if they do it Bene.
This is the double honour that they ought to have. Qui presunt Bene, that discharge the cure if they do it Bene.
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There was a merye moncke in Cambrydge in the Colledge that I was in, and it chanced a greate companye yf vs to be together, entendynge to make good cheare,
There was a merry Monk in Cambridge in the College that I was in, and it chanced a great company if us to be together, intending to make good cheer,
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and to be merye (as sholers wyll be mery when they are disposed) One of the company brought out thys sentence.
and to be merry (as sholers will be merry when they Are disposed) One of the company brought out this sentence.
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Nil melius quam lee ari et facere bene. There is nothynge better then to be merye and to do well.Nil Better quam lee Ari et facere bene. There is nothing better then to be merry and to do well.
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A vēgeaunce of that Bene (quod the Monke) I would that, Bene had bene banyshed beyonde the sea,
A vengeance of that Be (quod the Monk) I would that, Bene had be banished beyond the sea,
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and that Bene were oute, it were well.
and that Be were out, it were well.
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For I coulde be mery, and I coulde do, but I loue not to do well That, Bene marres altogether.
For I could be merry, and I could do, but I love not to do well That, Bene mars altogether.
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I woulde Bene were out quod the mery monke for it, importeth many thynges to lyue well, to dyscharge the cure.
I would Be were out quod the merry monk for it, imports many things to live well, to discharge the cure.
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In dede it were better for them yf it were oute, And it were as good to be out as to be ordered as it is.
In deed it were better for them if it were out, And it were as good to be out as to be ordered as it is.
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It wyll be a heuy Bene. to some of them, when they shall come to theyr accōpt.
It will be a heavy Be. to Some of them, when they shall come to their account.
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But perauenture you wyll saye, What and they preache not at al? Yet, presunte. Are they not worthye double honoure? is it not an honorable ordre they be in? Nay an horrible misorder it is an horror rather then and honoure, and horrible rather,
But Peradventure you will say, What and they preach not At all? Yet, presunte. are they not worthy double honour? is it not an honourable ordre they be in? Nay an horrible misorder it is an horror rather then and honour, and horrible rather,
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then honourable, if the preacher be naughte, and do not hys dutye.
then honourable, if the preacher be naught, and do not his duty.
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And thus go these prelates aboute too wreastle for honoure that the Deuyll may take hys pleasure in sclaunderynge the realme,
And thus go these Prelates about too wrestle for honour that the devil may take his pleasure in sclaunderynge the realm,
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and that it maye be reported a borde that we brede, herisyes amonge oure selues.
and that it may be reported a board that we breed, herisyes among our selves.
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It is to be thoughte that some of them would haue it so, to bryng in poperye agayne.
It is to be Thought that Some of them would have it so, to bring in popery again.
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This I feare me is theyr entente, And it shalbe blowen abrode to oure holye father of Romes eares,
This I Fear me is their entente, And it shall blown abroad to our holy father of Romes ears,
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and he shall sende forth hys thonderboltes vpon these brutes, and al thys dothe come ta passe thorow theyr vnpreachynge prelacye.
and he shall send forth his thonderboltes upon these brutus's, and all this doth come ta pass thorough their vnpreachynge Prelacy.
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Are they not worthye double honore? Nay rather double dyshonore, not to be regarded, not to be estemed amonge the people,
are they not worthy double honore? Nay rather double dyshonore, not to be regarded, not to be esteemed among the people,
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and to haue no liuynge at their handes? For as good preachers be worthy double honour:
and to have no living At their hands? For as good Preachers be worthy double honour:
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so vnpreaching prelates be worthy double dishonoure. They must be at theyr doublets. But now these.ii dishonoures what be thei? Our sauiour christ doth shew.
so unpreaching Prelates be worthy double dishonour. They must be At their doublets. But now these ii dishonoures what be they? Our Saviour Christ does show.
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Si sal infatuatus fuerit ad nihil ultra valet nisi vt proiiciatur foras. Si sal infatuatus fuerit ad nihil ultra valet nisi vt proiiciatur foras.
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If the salte be vnsauarye it is good for nothinge, but to be cast out and troden of men. If the salt be vnsauarye it is good for nothing, but to be cast out and trodden of men.
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By thys salt? is vnderstande preachers, and such as haue cure of soules.
By this salt? is understand Preachers, and such as have cure of Souls.
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What be they worthye then? wherfor serue thei? For nothing elles but to be caste oute.
What be they worthy then? Wherefore serve they? For nothing Else but to be cast out.
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Make them quōdammes, out with thē cast them out of ther office, what shuld thei do with cure yt wil not loke to thē? An other dishonor is this Vt conculcentur ab hominibus. To be trodē vnder mēs fete, not to be regarded, not to be estemed They be at theyr doublets styl.
Make them quondammes, out with them cast them out of their office, what should they do with cure that will not look to them? an other dishonour is this Vt conculcentur ab hominibus. To be trodden under men's feet, not to be regarded, not to be esteemed They be At their doublets still.
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S. Paule in hys epistle qualifieth a bishop, & saith that he must be Aptus ad docendum, ad refellendum apte.
S. Paul in his epistle Qualifieth a bishop, & Says that he must be Apt ad docendum, ad refellendum apt.
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To teache and to confute all maner of false doctryne But what shall a man do wyth aptenes,
To teach and to confute all manner of false Doctrine But what shall a man do with aptenes,
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if he do not vse it? It were as good for vs to be wythout it.
if he do not use it? It were as good for us to be without it.
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A byshop came to me the laste daye, and was angry wyth me for a certayne Sermon that I made in thys place. A bishop Come to me the laste day, and was angry with me for a certain Sermon that I made in this place.
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Hys chaplayne hadde complayned agaynste me because I hade spoken agaynst vnpreachinge prelates.
His chaplain had complained against me Because I hade spoken against vnpreachinge Prelates.
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Naye quod the byshoppe, he made so indifferente a Sermon the fyrst daye, that I thoughte he woulde marre all the seconde daye.
Nay quod the bishop, he made so indifferent a Sermon the fyrst day, that I Thought he would mar all the seconde day.
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He wyll haue euerye man a quondam as he is.
He will have every man a quondam as he is.
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As for my quondamshype I thancke God that he gaue me ye grace to come by it by so honeste a meanes as I dyd.
As for my quondamshype I thank God that he gave me you grace to come by it by so honest a means as I did.
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I thanke hym for, myne owne quondamshyppe, and as for them I wyl not haue theym made quonndams, yf they dyscharge theyr offyce.
I thank him for, mine own quondamshyppe, and as for them I will not have them made quonndams, if they discharge their office.
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I woulde haue theym do theyr dutye. I woulde haue no more quōdams as God healpe me.
I would have them do their duty. I would have no more quondams as God help me.
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I owe theym no other malyce then thys, and that is none at al.
I owe them no other malice then this, and that is none At all
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Thys byshop answered hys chaplayne, wel (sayes he) well, I dyd wysely to daie,
This bishop answered his chaplain, well (Says he) well, I did wisely to day,
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for as I was goynge to hys Sermon, I remembred me that I had neither sayed masse, nor mattens.
for as I was going to his Sermon, I remembered me that I had neither said mass, nor Mattens.
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And homewarde I gate as faste as I coulde, and I thanke god I haue sayed both, And homeward I gate as fast as I could, and I thank god I have said both,
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and let hys vnfruteful Sermon alone. Unfruitefull sayeth one, an other sayeth sedicion.
and let his unfruitful Sermon alone. Unfruitful Saith one, an other Saith sedition.
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Wel, vnfruitefull is the beste, and whether it be vnfruitfull or no, I can not tell, it lyeth not in me to make it fruitful.
Well, unfruitful is the best, and whither it be unfruitful or no, I can not tell, it lies not in me to make it fruitful.
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And God worke not in your hartes: my preachynge can do you but lyttle good. I am goddes instrumēt but for a tyme.
And God work not in your hearts: my preaching can do you but little good. I am God's Instrument but for a time.
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It is he that muste gyue the encrease, and yet preachyng is necessarye. For take a waye preachinge, & take a way saluaciō.
It is he that must gyve the increase, and yet preaching is necessary. For take a Way preaching, & take a Way salvation.
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I tould you of Scala cely and I made it a preachynge matter, not a massyng matter.
I told you of Scala cely and I made it a preaching matter, not a massing matter.
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Christ is the preacher of al prachers, the patrone and the exemplar, that all preachers oughte to folowe.
christ is the preacher of all prachers, the patron and the exemplar, that all Preachers ought to follow.
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For it was he by whome the father of heauen sayde, Hic est filius meus dilectus, ipsum audite, Thys is my welbeloued sonne, heare hym,
For it was he by whom the father of heaven said, Hic est filius meus Beloved, ipsum audite, This is my well-beloved son, hear him,
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Euē he whē he was here on the earth, as wysely, as learnedlye as circumspectli as he preached yet hys sede fell in thre partes so that the fourth parte onelye was fruiteful.
Even he when he was Here on the earth, as wisely, as learnedly as circumspectli as he preached yet his seed fell in Three parts so that the fourth part only was fruitful.
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And if he had no better lucke that was preacher of all preachers, what shall we loke for? Yet was ther no lacke in hym, but in the ground:
And if he had no better luck that was preacher of all Preachers, what shall we look for? Yet was there no lack in him, but in the ground:
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And so nowe ther is no fault in preaching, the lacke is in the people that haue stoni hertes, and thorny hartes.
And so now there is no fault in preaching, the lack is in the people that have stoni herts, and thorny hearts.
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I beseche God to amēd thē.
I beseech God to amend them.
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And as for these folke that spake agaynst me I neuer loke to haue theyr good worde as longe as I lyue.
And as for these folk that spoke against me I never look to have their good word as long as I live.
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Yet wyl I spake of their wickednes, as lōg as I shalbe permitted to spake As longe as I liue, I wilbe an enemye to it.
Yet will I spoke of their wickedness, as long as I shall permitted to spoke As long as I live, I will an enemy to it.
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No preachers can passe it ouer wyth sylence. It is the originall roote of all myschiefe.
No Preachers can pass it over with silence. It is the original root of all mischief.
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As for me I owe them no other yll wyl, but I praye God amende theym, when it pleaseth him.
As for me I owe them no other ill will, but I pray God amend them, when it Pleases him.
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Now to the parable, What dyd the wycked Iudge in the ēde of the tale? The loue of god moued him not, the lawe of god was thys,
Now to the parable, What did the wicked Judge in the end of the tale? The love of god moved him not, the law of god was this,
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and it is writ in the fyrste of Deuteronomye, Audite eos. Heare them. These two wordes wylbe heauy wordes to wicked iudges another daye.
and it is writ in the First of Deuteronomy, Audite eos. Hear them. These two words wylbe heavy words to wicked judges Another day.
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But some of them peraduenture wyl say.
But Some of them Peradventure will say.
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I wil heare them, but I wil heare suche as wil geue brybes, and these that wyl do me good tournes.
I will hear them, but I will hear such as will give Bribes, and these that will do me good turns.
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Nayeye, be hedged out of that libertie. He sayth: Ita paruum vt magnum. The smalle as well as the greate.
Rest, be hedged out of that liberty. He say: Ita paruum vt magnum. The small as well as the great.
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Ye muste do iustum, deale Iustelye? mynister iustyce, and that to al mē, and you muste do it iuste. In tyme conueniente, wythoute anye delayes, or dryuyng of with expedycyon.
You must do iustum, deal Justly? minister Justice, and that to all men, and you must do it just. In time convenient, without any delays, or dryuyng of with expedycyon.
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Well, I saye, neyther thys lawe, nor the woorde and commaundemente of God moued thys wycked Iudge, nor the myserye of thys wyddowe,
Well, I say, neither this law, nor the word and Commandment of God moved this wicked Judge, nor the misery of this widow,
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nor the vpryghteousnes of hyr cause, nor the wronge whyche shetoke, moued hym, but to auoyde importunytye,
nor the vpryghteousnes of her cause, nor the wrong which shetoke, moved him, but to avoid importunytye,
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and clamoure, and exclamatyon, he gaue hyr the hearynge, he gaue hyr fynal sentence, and so she hadde hyr requeste.
and clamour, and exclamation, he gave her the hearing, he gave her fynal sentence, and so she had her request.
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Thys place of Iudgemente it hathe bene euer vnperfecte, it was neuer sene that all Iudges dyd theyr dutye, that they woulde heare the small as well as the greate.
This place of Judgement it hath be ever unperfect, it was never seen that all Judges did their duty, that they would hear the small as well as the great.
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I wyll not proue thys by the wytnes of anye priuate magistrate, but by the wyseste Kynges sayinge that euer was.
I will not prove this by the witness of any private magistrate, but by the Wisest Kings saying that ever was.
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Vibi subsole (sayth Salomō) In loco iusticie, impietatem, et in loco equitatis iniquitatem. Viby subsole (say Salomō) In loco iusticie, impietatem, et in loco equitatis iniquitatem.
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I haue sene vnder the sunne, that is to saye, ouer all, in euerye place where ryght iudgement shoulde haue bene, wickednes, I have seen under the sun, that is to say, over all, in every place where right judgement should have be, wickedness,
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as who would saye brybes takinge, defeatinge of iustice, oppressyng of ye poore.
as who would say Bribes taking, defeating of Justice, oppressing of you poor.
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Men sente away with wepynge teares, wythout anye hearynge of their causes, and in the place of equitye sayth he: I haue sene iniquitie. No equitie.
Men sent away with weeping tears, without any hearing of their Causes, and in the place of equity say he: I have seen iniquity. No equity.
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No iustice a sore worde for Salomon to pronounce vniuersallye, gene. rallye. And if Salomon said it, ther is a matter in it.
No Justice a soar word for Solomon to pronounce universally, gene. rally. And if Solomon said it, there is a matter in it.
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I wene he sayed it not onelye for hys owne tyme, but he sawe it both in those that were before hym,
I wene he said it not only for his own time, but he saw it both in those that were before him,
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and also that were to come after hym.
and also that were to come After him.
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Nowe comes Esay and he affyrmeth ye same speaking of the iudgementes done in hys tyme in the commune place,
Now comes Isaiah and he Affirmeth you same speaking of the Judgments done in his time in the commune place,
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as it myghte be Westminster hall, the gylde hall, the Iudges hall, the pretpro house. Call it what you wyll. In the opē place.
as it might be Westminster hall, the gylde hall, the Judges hall, the pretpro house. Call it what you will. In the open place.
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For iudgs at that tyme (accordynge to the maner) sate in the gates of che citye in the hye way. For iudgs At that time (according to the manner) sat in the gates of i City in the high Way.
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A goodly and Godlye order for to sitte, so that the poore people maye easelye come to them.
A goodly and Godly order for to sit, so that the poor people may Easily come to them.
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But what sayeth Esaye that seditiouse fellowe? He sayeth of hys countrey this Expectaui ut facere tiuditium, et fecit iniquitatem I loked the iudges should do theyr dutye,
But what Saith Isaiah that seditious fellow? He Saith of his country this Expectaui ut facere tiuditium, et fecit iniquitatem I looked the judges should do their duty,
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and I sawe them worcke iniquitye.
and I saw them work iniquity.
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Ther was brybes walkynge money makynge, makynge of handes (quod the Prophete) or rather almyghtye God by the Prophete) suche is theyr parcialitye, affeccion, There was Bribes walking money making, making of hands (quod the Prophet) or rather almighty God by the Prophet) such is their parcialitye, affection,
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and brybes They be suche money makers, inhauncers, and promoters of them selues. Esay knewe thys by the cryynge of the people Ecce clamor populi sayeth he.
and Bribes They be such money makers, inhauncers, and promoters of them selves. Isaiah knew this by the crying of the people Ecce clamor People Saith he.
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And thoughe some a monge theym be vnreasonable people (as manye be nowe adayes) yet no doubte of it some cryeth not wythout a cause.
And though Some a monge them be unreasonable people (as many be now adays) yet no doubt of it Some Cries not without a cause.
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And why? Theyr matters are not hearde, they are fayne to go home wyth weping teares, that fall downe by theyr chekes,
And why? Their matters Are not heard, they Are fain to go home with weeping tears, that fallen down by their cheeks,
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and ascende vp to heauen and crye for vengeaunce, Let Iudges loke a boute them for surely God wyl reuenge his elect one day.
and ascend up to heaven and cry for vengeance, Let Judges look a bout them for surely God will revenge his elect one day.
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And suerlye me thynke, yf a Iudge woulde followe but a worldelye reason, and wey the matter politickelye, wythoute these examples of scripture, he should feare more the hurt that maye be done hym by a poore wyddowe,
And surly me think, if a Judge would follow but a worldly reason, and weigh the matter politickelye, without these Examples of scripture, he should Fear more the hurt that may be done him by a poor widow,
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or a myserable man, then by the greateste Gentyll man of them all, God hath pulled ye iudges skinnes ouer their heades,
or a miserable man, then by the greatest Gentle man of them all, God hath pulled you judges skins over their Heads,
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for the poore mās sake, yea, the pore wyddowe maye do hym more hurt wyth hyr poore pater noster in hyr mouth,
for the poor men sake, yea, the poor widow may do him more hurt with her poor pater Noster in her Mouth,
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then any other weapon, and with.ii. or thre wordes shall bryng him downe to the grounde,
then any other weapon, and with ii or Three words shall bring him down to the ground,
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and destroye hys iollitye, & cause hym to lose more in one day, then he gate in seuē yeres.
and destroy his jollity, & cause him to loose more in one day, then he gate in seuē Years.
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For God wil reuenge these miserable folkes that can not helpe them selues. He sayth. Ego in diei visitationis. etc. In the daye of visitatyon I wyll reuenge theym.
For God will revenge these miserable folks that can not help them selves. He say. Ego in Die visitationis. etc In the day of Visitation I will revenge them.
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An non ulcisceturanima mea? Shall not my soule be reuēged? As who shuld saye.an non ulcisceturanima mea? Shall not my soul be revenged? As who should say.
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I must nedes take theyr part Veniens ueniam et non tardabo, Yes, thoughe I tary,
I must needs take their part Veniens ueniam et non tardabo, Yes, though I tarry,
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and thoughe I seme to linger neuer so long yet I wyl come at the length, & that shortly.
and though I seem to linger never so long yet I will come At the length, & that shortly.
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And if god spake this, he wil perfourme his promise.
And if god spoke this, he will perform his promise.
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He hath for their sakes (as I tould you) pulled thē skynne ouer the iudges eares or thys.
He hath for their sakes (as I told you) pulled them skin over the judges ears or this.
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Kinge Dauid trusted some in hys olde age, that dyd hym no very good seruece.
King David trusted Some in his old age, that did him no very good seruece.
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Now if in the people of God there were some folkes that fel to brybing, thē what was their among the Heathen?
Now if in the people of God there were Some folks that fell to bribing, them what was their among the Heathen?
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Absalon Dauids sonne was a by walker, and made disturbaunce amonge the people in his fathers tyme.
Absalom David son was a by walker, and made disturbance among the people in his Father's time.
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And thoughe he were a wycked man, and a by walker, yet some there were in that tyme that were good, and walked vp ryghtlye.
And though he were a wicked man, and a by walker, yet Some there were in that time that were good, and walked up rightly.
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I speake not thys agaynste the Iudges seate.
I speak not this against the Judges seat.
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I speake not as though all iudges were naught, and as thoughe I dyd not holde wyth the Iudges, maiestrates,
I speak not as though all judges were nought, and as though I did not hold with the Judges, Magistrates,
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and offycers, as the Anabaptystes these faulse heretykes do.
and Officers, as the Anabaptists these false Heretics do.
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But I Iudge them honorable, necessarye, and Goddes ordinaunce, I speake it as scripture speaketh to geue a Caueat, and a warnynge to all magistrates, to cause theym to loke to theyr offices, But I Judge them honourable, necessary, and Goddess Ordinance, I speak it as scripture speaks to give a Caveat, and a warning to all Magistrates, to cause them to look to their Offices,
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for the deuyll, the greate magistrate, is verye busy nowe, he is euer doynge, he neuer ceaseth to go about to make thē like hym selfe The prouerbe is Simele gaudet simili Lyke woulde haue lyke:
for the Devil, the great magistrate, is very busy now, he is ever doing, he never ceases to go about to make them like him self The proverb is Simele Gadet simili Like would have like:
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If the iudge be good, and vpright he wil assaye to deceaue hym either by the subtyll suggestyon of crafty laywers or els by false wytnesse, and subtyll vtterynge of a wrong matter.
If the judge be good, and upright he will assay to deceive him either by the subtle suggestion of crafty laywers or Else by false witness, and subtle uttering of a wrong matter.
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He goeth about as much as he can to corrupt the men of lawe, to make them fal to brybery, to laye burdens on pore mennes backes.
He Goes about as much as he can to corrupt the men of law, to make them fall to bribery, to say burdens on poor men's backs.
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and to make them fal to periurye, and to bryng into the place of iudgement al corruptyon, iniquytye, and impietye.
and to make them fall to perjury, and to bring into the place of judgement all corruption, iniquity, and impiety.
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I haue spoken thus much, to occasyon al Iudges and magystrates to loke to theyr offyces.
I have spoken thus much, to occasion all Judges and Magistrates to look to their Offices.
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They had nede to loke about them. This geare moued saint Christome to speake thys sentence. Miror sialiquis rectorū potest saluari. They had need to look about them. This gear moved saint Christ's to speak this sentence. Mirror sialiquis rectorū potest saluari.
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I maruaile (saied this doctour) if anye of these rulers or greate magistrates can be saued.
I marvel (said this Doctor) if any of these Rulers or great Magistrates can be saved.
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He spake it not for the impossibilitie of the thinge (God forbyd that all the magistrates & iudges should be condempned) but for the difficultye. He spoke it not for the impossibility of the thing (God forbid that all the Magistrates & judges should be condemned) but for the difficulty.
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Oh that a man myght haue the contemplation of hell, that the deuyl woulde a lowe a man to loke into hel, to se the state of it, O that a man might have the contemplation of hell, that the Devil would a low a man to look into hell, to see the state of it,
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as he shewed all the worlde whē he tēpted Christ, in the wildernes. Commonstrat illi omnia regna mundi.
as he showed all the world when he tempted christ, in the Wilderness. Conmonstrat illi omnia regna mundi.
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He shewed hym al the kyngedomes of the worlde, and al theyr iollytye, and tolde hym that he woulde gyue hym all, if he would knele downe and worshyp hym.
He showed him all the kingdoms of the world, and all their iollytye, and told him that he would gyve him all, if he would knee down and worship him.
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He lyed lyke a faulse harlot, he could not gyue theym he was not able to giue so much as a gose wynge:
He lied like a false harlot, he could not gyve them he was not able to give so much as a goose wing:
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for they were none of hys to giue. The other that he promysed them vnto: had more ryghte to them then he.
for they were none of his to give. The other that he promised them unto: had more right to them then he.
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But I saye if one were admytted to viewe hell thus, and beholde it thorowelye, the deuyll wolude saye.
But I say if one were admitted to view hell thus, and behold it thorowelye, the Devil wolude say.
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On yonder syde are punyshed vnpreaching prelates.
On yonder side Are punished unpreaching Prelates.
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I thynke a man shoulde se as far as a kenninge and se nothynge but vnpreachynge Prealates.
I think a man should see as Far as a kenninge and see nothing but vnpreachynge Prelates.
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He myghte loke as farre as Calice I warrant you. He might look as Far as Calice I warrant you.
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And thā if he wold go on the other side, and shewe wher that brybynge iudges were, I thynke he shold se so many, that there were scant roume for any other. Our Lord amende it. Well to our matter.
And than if he would go on the other side, and show where that bribing judges were, I think he should see so many, that there were scant room for any other. Our Lord amend it. Well to our matter.
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This Iudge I speake of, sayd. Though I feare neyther God, nor man.
This Judge I speak of, said. Though I Fear neither God, nor man.
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&.c. And did he thynke thus? Is it the maner of wiked Iudges to cōfesse, theyr faultes nay he thought not so.
& c And did he think thus? Is it the manner of wicked Judges to confess, their Faults nay he Thought not so.
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And a man had come to hym, & called hym wycked, he woulde forth wyth haue cōmaūded him to ward, he woulde haue defended him selfe stoutly.
And a man had come to him, & called him wicked, he would forth with have commanded him to ward, he would have defended him self stoutly.
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It was God that spake in his conscience. It was God that spoke in his conscience.
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God putteth hym to vtter suche thynges as he sawe in hys herte, and were hydde to hym selfe.
God putteth him to utter such things as he saw in his heart, and were hid to him self.
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And there be lyke thynges in the scripture. as.
And there be like things in the scripture. as.
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Dixit insipieus in corde suo non est deus The vnwise man sayed in hys herte, there is no God,Dixit insipieus in cord Sue non est deus The unwise man said in his heart, there is no God,
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and yet if he shoulde haue bene asked the questiō, he woulde haue denied it. Esay the prophet sayeth also.
and yet if he should have be asked the question, he would have denied it. Isaiah the Prophet Saith also.
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Mādatio protectisumus. We are defended with lyes. We haue put our trust in lyes, And in an other place he saith Ambulabo in prauitate cordis mei. Mādatio protectisumus. We Are defended with lies. We have put our trust in lies, And in an other place he Says I will walk in prauitate Cordis mei.
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I wyll walcke in the wyckednes of my herte. He vttereth what lyeth in his hert, not knowne to hym selfe, but to God.
I will walcke in the wickedness of my heart. He uttereth what lies in his heart, not known to him self, but to God.
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It was not for nought that Ezechiel describeth mans herte in his colours.
It was not for nought that Ezechiel Describeth men heart in his colours.
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Pranum corhominis et inscrutabile. The herte of man is naughty, a croked, & a frowarde pece of worke. Forehead corhominis et inscrutabile. The heart of man is naughty, a crooked, & a forward piece of work.
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Let euery man humble hym selfe, & acknowledge hys faulte and do as saynte Paule dyd.
Let every man humble him self, & acknowledge his fault and do as faint Paul did.
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When the people to whome he had preached, had sayed manye thynges in his commendation, yet he durste not iustifye him self.
When the people to whom he had preached, had said many things in his commendation, yet he durst not justify him self.
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Paul would not prayse hym selfe, to his owne iustification, and therfore whē they had spoken those thynges by him, I passe not at all sayth he.
Paul would not praise him self, to his own justification, and Therefore when they had spoken those things by him, I pass not At all say he.
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what ye saye by me, I wyll not stand to your reporte, and yet he was not forward that when he herd the trueth reported of hym, he woulde say it to be false,
what you say by me, I will not stand to your report, and yet he was not forward that when he heard the truth reported of him, he would say it to be false,
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but he sayed, I wyll neyther stande to your reporte, though it be good and iuste,
but he said, I will neither stand to your report, though it be good and just,
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neither yet I wil saye that it is vntrue. He was. bonus Pastor. A good shepeheard. He was one of thē. qui bene presūt.
neither yet I will say that it is untrue. He was. bonus Pastor. A good shepherd. He was one of them. qui bene presunt.
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yt discharged his cure, & yet he thought yt ther might be a farther thing in him selfe then he sawe in hym selfe. And therefore he sayed. The Lorde shall Iudge me.
that discharged his cure, & yet he Thought that there might be a farther thing in him self then he saw in him self. And Therefore he said. The Lord shall Judge me.
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I wyll stand onely to the Iudgemente of the Lord.
I will stand only to the Judgement of the Lord.
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For loke whom he iudges to be good, he is sure he is safe, he is cocke sure.
For look whom he judges to be good, he is sure he is safe, he is cock sure.
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I spake of this geare the last daye, & of some I had litle thāke for my laboure.
I spoke of this gear the last day, & of Some I had little thank for my labour.
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I smelled some folkes that were greaued wyth me for it, because I spake against Temerarius iudgmēt.
I smelled Some folks that were greaved with me for it, Because I spoke against Rash judgement.
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What hath he to do wyth iudgmēt (say thei. I wēt about to kepe you frō arrogāt iudgment.
What hath he to do with judgement (say they. I went about to keep you from arrogant judgement.
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Wel I could haue sayd more thē I dyd, and I can saye muche more nowe.
Well I could have said more them I did, and I can say much more now.
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For why? I knowe more of my Lord admirals death syth that tyme, then I did knowe before. O saye they.
For why? I know more of my Lord admirals death sith that time, then I did know before. O say they.
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The man dyed very boldly, he woulde not haue done so, hadde he not bene in a iust quarell.
The man died very boldly, he would not have done so, had he not be in a just quarrel.
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This is no good argument my frendes. A man semeth not to feare death, therfore hys cause is good. Thys is a deceauable argumente. This is no good argument my Friends. A man Seemeth not to Fear death, Therefore his cause is good. This is a deceauable argument.
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He went to hys death boldely. ergo he standeth in a iust quarel.
He went to his death boldly. ergo he Stands in a just quarrel.
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The Anabaptistes that were brente here in dyuers townes in England (as I heard of credyble menne I sawe them not my selfe) wente to theyr deathe, euen Intrepide As ye wyll saye without any feare in the worlde chearfullye. Well, let them go
The Anabaptists that were brent Here in Diverse Towns in England (as I herd of credyble men I saw them not my self) went to their death, even Intrepid As you will say without any Fear in the world cheerfully. Well, let them go
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There was in the olde doctoures tymes an other kinde of poysoned heretikes, that were called Donatistes.
There was in the old Doctors times an other kind of poisoned Heretics, that were called Donatists.
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And these heretikes wente to their execution as thoughe they shoulde haue gone to some Ioylle recreacion or banket, to some bealye chere, or to a play.
And these Heretics went to their execution as though they should have gone to Some Joy recreation or banquet, to Some bealye cheer, or to a play.
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And wyll ye argue then? He goeth to hys death boldely, or chearefullye, Ergo he dyeth in a iuste cause.
And will you argue then? He Goes to his death boldly, or cheerfully, Ergo he Dies in a just cause.
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Naye that sequele foloueth no more then thys. A man semes to be a frayed of death, Ergo he dyeth euyl.
Nay that sequel foloueth no more then this. A man seems to be a frayed of death, Ergo he Dies evil.
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And yet our Sauioure Christe was afrayed of death him selfe. I warne you therefore, and charge you not to iudge theym yt be in authoritie, but to praye for them.
And yet our Saviour Christ was afraid of death him self. I warn you Therefore, and charge you not to judge them that be in Authority, but to pray for them.
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It becometh vs not to Iudge greate maiestrates, nor to condemne theyr doinges, vnlesse theyr dedes be openly and apparantlye wycked.
It Becometh us not to Judge great Magistrates, nor to condemn their doings, unless their Deeds be openly and apparently wicked.
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Charytye requireth the same, for charitye iudgeth no man, but well of euery bodye.
Charity requires the same, for charity Judgeth no man, but well of every body.
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And thus we maye trye whether wee haue charitye or no, & if we haue not charitye wee are not Gods disciples,
And thus we may try whither we have charity or no, & if we have not charity we Are not God's Disciples,
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for they are knowē by that badge. He that is hys disciple, hath the worke of charity in his breast.
for they Are known by that badge. He that is his disciple, hath the work of charity in his breast.
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It is a worthye sayinge of a clarke, Charitas si est, operatur, si nō operatur, nō est.
It is a worthy saying of a Clerk, Charitas si est, operatur, si nō operatur, nō est.
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If there be charity it worketh.
If there be charity it works.
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Omnia credere omnia sperare. To beleue all thinges, to hope all, to say the best of the maiestrates,Omnia Believe omnia sperare. To believe all things, to hope all, to say the best of the Magistrates,
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& not to stād to ye defending of a wicked matter.
& not to stand to you defending of a wicked matter.
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I wil go farder wt you now If I should haue saied al that I knewe, youre eares woulde haue yrked, to haue hearde it,
I will go farther with you now If I should have said all that I knew, your ears would have yrked, to have heard it,
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& nowe God hathe brought more to lyghte.
& now God hath brought more to Light.
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And as touchyng the kynde of hys death, whether he be saued or no, I referre that to God onely.
And as touching the kind of his death, whither he be saved or no, I refer that to God only.
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What God can do I can tell.
What God can do I can tell.
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I wyl not denye but that he maye in the twynkeling of an eye, saue a man, and turne hys harte.
I will not deny but that he may in the twynkeling of an eye, save a man, and turn his heart.
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What he dyd I can not tell.
What he did I can not tell.
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And when a man hathe two strokes wyth an axe, whoo cā tel that betwene two strokes he doth repent.
And when a man hath two Strokes with an axe, who can tell that between two Strokes he does Repent.
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It is very hard to iudge, Well, I wyll not go so nye to worke,
It is very hard to judge, Well, I will not go so High to work,
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but this I wyl say, if thei aske me what I thi•ke of hys deathe? that he dyed verye daungerously, yrkesomlye, horryblye.
but this I will say, if they ask me what I thi•ke of his death? that he died very dangerously, yrkesomlye, horribly.
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The man beyng in the tower wrote certayne papers whiche I sawe my selfe.
The man being in the tower wrote certain papers which I saw my self.
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Thei were two lyttleones, one to my Ladye Maryes grace, and another to my Ladye Elizabethe grace, tendynge to thys ende, that they shoulde conspyre agaynst my Lorde protectours grace. They were two lyttleones, one to my Lady Maryes grace, and Another to my Lady Elizabeth grace, tending to this end, that they should conspire against my Lord Protectors grace.
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Surely so seditiously as could be· Nowe what a kind of death was thys, that when he was readye to laye his head vpō the blocke, he turnes me to the leuetenauntes seruaunte and sayeth, byd my seruaunte spede ye thyng that he wottes of? Wel, the worde was ouer heard.
Surely so seditiously as could be· Now what a kind of death was this, that when he was ready to say his head upon the block, he turns me to the Lieutenants servant and Saith, bid my servant speed you thing that he wottes of? Well, the word was over herd.
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Hys seruaunte confessed these two Papers, and they were founde in a shooe of hys. They were sowen betwene the soules of a velued shooe.
His servant confessed these two Papers, and they were found in a shoe of his. They were sown between the Souls of a velued shoe.
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He made hys ynke so craftely, and wyth such workemanship as the lyke hath not bene sene.
He made his ink so craftily, and with such workmanship as the like hath not be seen.
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I was prisoner in the tower miselfe, and I coulde neuer inuente to make ynke so.
I was prisoner in the tower myself, and I could never invent to make ink so.
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It is a wonder to heare of hys subtilitie.
It is a wonder to hear of his subtility.
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He made hys pen of the aglet of a poynte that he plucked from hys hose, and thus wrote these letters soo seditiouslye,
He made his pen of the aglet of a point that he plucked from his hose, and thus wrote these letters so seditiouslye,
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as ye haue hearde, enforsynge manye matters agaynste my Lord protectours grace, and so forth. God had lefte him to him selfe, he hadde cleane forsaken hym.
as you have heard, enforsynge many matters against my Lord Protectors grace, and so forth. God had left him to him self, he had clean forsaken him.
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What woulde he haue done if he had liued styll? that were a bout this geare,
What would he have done if he had lived still? that were a bout this gear,
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when he layed hys head on the blocke at the ende of hys lyfe. Charytye (they saye) worketh but Godly, not after thys sorte.
when he laid his head on the block At the end of his life. Charity (they say) works but Godly, not After this sort.
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Well, he is gone, he knoweth hys fare by thys, he is eyther in ioye or in payne.
Well, he is gone, he Knoweth his fare by this, he is either in joy or in pain.
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There is but two states if we be once gone. There is no chaunge. Thys is the speach of the scripture.
There is but two states if we be once gone. There is no change. This is the speech of the scripture.
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Vbicūque lignū ceciderit ibi erit, siue in austrū, siue in aquilone. Vbicūque lignū ceciderit There erit, siue in austrū, siue in Aquilone.
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Wheresoeuer the tree falleth, eyther into the southe or in to the north, there it shall rest.
Wheresoever the tree falls, either into the south or in to the north, there it shall rest.
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By the fallyng of the tree, is signifyed the death of man. If he fall into the Southe he shall be saued.
By the falling of the tree, is signified the death of man. If he fallen into the South he shall be saved.
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☞ For the Southe is whote, and betokeneth Charitie or saluacion. If he fal in the Northe in the colde of infidelity, he shal be dampned.
☞ For the South is hot, and Betokeneth Charity or salvation. If he fall in the North in the cold of infidelity, he shall be dampened.
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There are but two states, the state of saluaciō, and the state of damnacion.
There Are but two states, the state of salvation, and the state of damnation.
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Ther is no repentaūce after thys lyfe, but if he dye in the state of damnacion, he shal ryse in the same.
There is no Repentance After this life, but if he die in the state of damnation, he shall rise in the same.
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Yea thoughe he haue a whole Monkerye to synge for hym. He shall haue hys fynall Sentence when he dyeth.
Yea though he have a Whole Monkery to sing for him. He shall have his final Sentence when he Dies.
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And that seruaunte of hys, that confessed and vttered thys gere was an honest manne. He dyd honestlye in it.
And that servant of his, that confessed and uttered this gere was an honest man. He did honestly in it.
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God put it in hys herte.
God put it in his heart.
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And as for the to ther whether he be saued or no I leaue it to God.
And as for thee to there whither he be saved or not I leave it to God.
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But surelye, he was a wycked man, the realme is well rydde of hym. It hathe a treasure, that he is gone.
But surely, he was a wicked man, the realm is well rid of him. It hath a treasure, that he is gone.
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He knoweth hys fare by thys. A terrible example suerlye, and to be noted of euery man.
He Knoweth his fare by this. A terrible Exampl surly, and to be noted of every man.
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Nowe before he shoulde dye, I hearde saye he had commendacions to the kyng, and spake manye wordes of his maiestye.
Now before he should die, I heard say he had commendations to the King, and spoke many words of his majesty.
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All is the kynge, the Kynge.
All is the King, the King.
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Yea Bona verba. These were fayre wordes the kynge the kyng I was trauailed in the tower my selfe (with the kinges commaundemente,
Yea Bona verba. These were fair words the King the King I was travailed in the tower my self (with the Kings Commandment,
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and the counsayle) and there was syr Roberte Cunstable, the Lorde Hussye, the Lord Darsy.
and the counsel) and there was sir Robert Cunstable, the Lord Fuzzy, the Lord Darsy.
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And the Lorde Darsye, was tellynge me of the fayethfull seruice that he hadde done the kynges maiestye that deade is. And the Lord Darcy, was telling me of the faithful service that he had done the Kings majesty that dead is.
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And I had sene my Soueraygne Lorde in the fyeld (sayd he) and I had sene hys grace come a gaynste vs, I woulde haue lyghted from my horsse,
And I had seen my Sovereign Lord in the fyeld (said he) and I had seen his grace come a gainst us, I would have lighted from my horse,
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and taken my sworde by the poynt, and yelded it into hys graces handes.
and taken my sword by the point, and yielded it into his graces hands.
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Mary quod I but in the meane season ye played not the parte of a fayethfull subiecte in holdynge with the people in a cōmotion, & a disturbaunce.
Mary quod I but in the mean season you played not the part of a faithful Subject in holding with the people in a commotion, & a disturbance.
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It hath bene the cast of al traitours to pretend nothing agaynste the kynges person, they neuer pretende the matter to the kynge, but to other.
It hath be the cast of all Traitors to pretend nothing against the Kings person, they never pretend the matter to the King, but to other.
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Subiectts maye not resyste anye magistrates, nor oughte to do nothinge contrarye to the the kynges lawes.
Subjects may not resist any Magistrates, nor ought to do nothing contrary to the the Kings laws.
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And therefore these wordes, the kyng and so fourth, are of smalle effect.
And Therefore these words, the King and so fourth, Are of small Effect.
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I hearde once a tale of a thinge that was done at Oxforde.xx. yeres a go.
I heard once a tale of a thing that was done At Oxford xx Years a go.
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& the lyke hath bene sence in this realme as I was enformed of credible persons,
& the like hath be sense in this realm as I was informed of credible Persons,
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& some of thē that sawe it be alyue yet.
& Some of them that saw it be alive yet.
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There was a prieste that was robbed of a greate some of money, and there were.ii. or.iii. attached for the same robbery and to be bryefe were condemned & broughte to the place of execution. There was a priest that was robbed of a great Some of money, and there were ii or iii attached for the same robbery and to be bryefe were condemned & brought to the place of execution.
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The fyrste manne, when he was vpon the ladder denied the matter vtterly, & toke his death vpon it that he neuer consented to the robbery of the preste, nor neuer knew of it.
The First man, when he was upon the ladder denied the matter utterly, & took his death upon it that he never consented to the robbery of the pressed, nor never knew of it.
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When he was deade, the seconde felowe commeth and maketh his protestation & acknoweleged the faute, sayinge, that among other greuouse offēces that he had done he was accessary to thys robberye,
When he was dead, the seconde fellow comes and makes his protestation & acknoweleged the fault, saying, that among other grievous offences that he had done he was accessary to this robbery,
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and sayeth he, I hadde my parte of it, I crye God mercy so hadde thys felow that dyed before me hys parte.
and Saith he, I had my part of it, I cry God mercy so had this fellow that died before me his part.
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Now who cā iudge whether this felow dyed wel or no? Who cā iudg a mās herte? The one denyed the matter, and the tother confessed it, there is no Iudginge of suche matters.
Now who can judge whither this fellow died well or no? Who can judge a men heart? The one denied the matter, and the tother confessed it, there is no Judging of such matters.
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I haue hearde muche wickednes of thys manne, and I haue thought oft, Iesu, what wil worth, what wyl be the ende of thys manne.
I have heard much wickedness of this man, and I have Thought oft, Iesu, what will worth, what will be the end of this man.
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When I was wyth the byshop of Chichester in warde (I was not so with hym,
When I was with the bishop of Chichester in ward (I was not so with him,
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but my frēdes might come to me, & talke with me) I was desirous to heare of executiō done (as ther was euery weke, some in on place of the citye or other) for there was thre wekes sessions at newgate,
but my Friends might come to me, & talk with me) I was desirous to hear of execution done (as there was every Week, Some in on place of the City or other) for there was Three weeks sessions At newgate,
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and fourthnyghte Sessions at the Marshialshy, and so forth.
and fourthnyghte Sessions At the Marshallship, and so forth.
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I was desirous I saie to heare of execution, bycause I looked that my parte should haue bene theyrin, I loked euery daie to be called to it my selfe,
I was desirous I say to hear of execution, Because I looked that my part should have be theyrin, I looked every day to be called to it my self,
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Amonge al other I heard of a wanton woman, a naughtye lyuer.
Among all other I herd of a wanton woman, a naughty liver.
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a whore, a vayne bodye, • was ledde from newgate to th• place of execution for a certaine robberye that she had committed,
a whore, a vain body, • was led from newgate to th• place of execution for a certain robbery that she had committed,
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and she hadde a wycked cōmunication by the waye.
and she had a wicked communication by the Way.
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Here I wil take otcasiō to moue your grace that suche menne as shal be put to death maye haue learned menne to geue them instruction, and exhortacion.
Here I will take occasion to move your grace that such men as shall be put to death may have learned men to give them instruction, and exhortation.
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For the reuerence of God when they be put to executiō, let them haue instructours,
For the Reverence of God when they be put to execution, let them have instructors,
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for manye of theim are cast away for lacke of instructiō, and dye miserably for lacke of good preaching.
for many of them Are cast away for lack of instruction, and die miserably for lack of good preaching.
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This womā I saye as she wēte by the waye, had wanton and folyshe talke,
This woman I say as she went by the Way, had wanton and foolish talk,
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as thys, that yf good felowes hadde kept touch wyth hyr, she hadde not bene at thys tyme in that case,
as this, that if good Fellows had kept touch with her, she had not be At this time in that case,
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and amongeste al other talke, she saied, that suche a one, and named this manne, hadde hyr maidenheade fyrste,
and amongst all other talk, she said, that such a one, and nam this man, had her maidenhead First,
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and herynge thys of hym at that tyme, I loked euer what woulde be hys ende, what woulde be come of hym.
and hearing this of him At that time, I looked ever what would be his end, what would be come of him.
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He was a manne the fardest frome the feare of God that euer I knewe or heard of in Englande.
He was a man the farthest from the Fear of God that ever I knew or herd of in England.
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Fyrste, he was author of all thys womannes whoredome.
First, he was author of all this womans whoredom.
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For if he had not had hyr maydenhead, she myghte haue bene maryed, and become an honeste womanne, where as nowe beynge nought with hym, shee fell afterwarde by that occasiō to other.
For if he had not had her maidenhead, she might have be married, and become an honest woman, where as now being nought with him, she fell afterward by that occasion to other.
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And they that were nought with hyr fel to robbery and she folowed, and thus was he author of all thys.
And they that were nought with her fell to robbery and she followed, and thus was he author of all this.
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This geare came bi Sequels Peraduenture thys maye seme to be a lyghte matter, but surelye it is a gr•ate matter,
This gear Come by Sequels Peradventure this may seem to be a Light matter, but surely it is a gr•ate matter,
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and he by vnrepentaunce fell frome euyl to worse, and from worse to worste of all, tyll at the length he was made a spectacle to all the worlde.
and he by unrepentance fell from evil to Worse, and from Worse to worst of all, till At the length he was made a spectacle to all the world.
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I haue hearde saye, he was of the opiniō that he beleued not the immortalytye of the soule, that he was not ryght in ye matter.
I have heard say, he was of the opinion that he believed not the immortalytye of the soul, that he was not right in you matter.
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And it mighte well appeare by the takynge of hys death. But ye wyll saye. What ye sclaunder him, ye breake charitye.
And it might well appear by the taking of his death. But you will say. What you slander him, you break charity.
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Nay it is charitie that I do.
Nay it is charity that I do.
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We canne haue no better vse of hym nowe, then to warne other to beware by hym. Christ saith.
We can have no better use of him now, then to warn other to beware by him. christ Says.
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Memores estote vx oris Loth. Remembre Lothes wyfe? She was a woman that would not be content with hir good state, Memories estote ux oris Loth. remember Loathes wife? She was a woman that would not be content with his good state,
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but wresteled wyth Gods callinge, & shee was for that cause turned into a salte stone,
but wrestled with God's calling, & she was for that cause turned into a salt stone,
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& therefore the scripture doeth name hir as an example for vs to take hede by.
& Therefore the scripture doth name his as an Exampl for us to take heed by.
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Ye shall se also in ye secōde Chapter, how that God almightye spared not a nomber of hys Aungels, whiche had synned agaynste him to make them examples to vs to beware by.
You shall see also in you secōde Chapter, how that God almighty spared not a number of his Angels, which had sinned against him to make them Examples to us to beware by.
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He drowned the whole world in the time of Noe and destroyed for sinne the Cities of Sodome & Gomorhe.
He drowned the Whole world in the time of Noah and destroyed for sin the Cities of Sodom & Gomorrah.
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And why? Fecit eos exemplum i•s qui impre forent acturi. He made them an example to them that would do wyckedlye in tyme to come. And why? Fecit eos exemplum i•s qui impre forent acturi. He made them an Exampl to them that would do wickedly in time to come.
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If God would not spare them, thynke ye he wyll fauour vs? Thus maye thys man be an exāple to vs. Let vs all subiectes iudge wel of our magistrates, in suche matters and be contente wyth theyr doynges.
If God would not spare them, think you he will favour us? Thus may this man be an Exampl to us Let us all Subjects judge well of our Magistrates, in such matters and be content with their doings.
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& loke not to be of the coūsaile. & look not to be of the counsel.
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And thus toke I occasion to speake of him, & to profyt you therby, & I besech you so to take it.
And thus took I occasion to speak of him, & to profit you thereby, & I beseech you so to take it.
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He may be a good warnynge to vs, & this is the best vse that we can haue of him now.
He may be a good warning to us, & this is the best use that we can have of him now.
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I wil go on a word or two, in the applycacyon of the parable and then I wyll make an ende To what ende,
I will go on a word or two, in the applycacyon of the parable and then I will make an end To what end,
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and to what purpose, broughte Christe thys parable of the wycked iudge? The ende is, that we shoulde be continually in prayer.
and to what purpose, brought Christ this parable of the wicked judge? The end is, that we should be continually in prayer.
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Prayer is neuer interrupte but by wyckednes. We must therfore walk orderly, vpryghtly, callynge vpon God in all oure troubles, & aduersitytyes,
Prayer is never interrupt but by wickedness. We must Therefore walk orderly, vpryghtly, calling upon God in all our Troubles, & aduersitytyes,
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and for thys purpose there is not a more comfortable lesson in all the scripture then here nowe in the lappynge vp of the matter.
and for this purpose there is not a more comfortable Lesson in all the scripture then Here now in the lapping up of the matter.
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Therefore I wyll open it vnto you.
Therefore I will open it unto you.
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You miserable people, if there be any here amongeste you, that are oppressed wyth greate men and can get no healpe, I speake for youre comfort, I wyll open vnto you, whyther ye shal resorte,
You miserable people, if there be any Here amongst you, that Are oppressed with great men and can get no help, I speak for your Comfort, I will open unto you, whither you shall resort,
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when ye be in any distres.
when you be in any distres.
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Hys good wyl is redy, alwayes at hande, when so euer we shal cal for it.
His good will is ready, always At hand, when so ever we shall call for it.
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And therefore he calles vs to hym selfe. We shall not doubt if we come to him.
And Therefore he calls us to him self. We shall not doubt if we come to him.
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Marke what he sayeth to cause vs beleue that our prayers shalbe hearde. Et deus non faciet vindictam.
Mark what he Saith to cause us believe that our Prayers shall heard. Et deus non faciet vindictam.
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He reasons after thys fashyon Wyll not GOD, sayeth he, reuenge hys electe? and heare theim? seyng the wycked iudge hearde the wydowe? He semeth to go plainely to worcke, he wil leth vs to praye to God,
He Reasons After this fashion Will not GOD, Saith he, revenge his elect? and hear them? sing the wicked judge heard the widow? He Seemeth to go plainly to work, he will leth us to pray to God,
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and to none but to God.
and to none but to God.
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We haue a maner of reasonynge in the scholes, and it is called Aminore ad main•. From the lesse to the more, and that may be vsed here The iudge was a tirant, a wycked man, God is a patrone, a defender, father vnto vs. If the iudge then, beynge a tirante woulde here the poore wyddowe, muche more God wyll here vs in all dystresses.
We have a manner of reasoning in the Schools, and it is called Hinder ad main•. From the less to the more, and that may be used Here The judge was a tyrant, a wicked man, God is a patron, a defender, father unto us If the judge then, being a tirante would Here the poor widow, much more God will hear us in all dystresses.
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He beynge a father vnto vs, he wyll heare vs soner, then the other beynge no father hauynge no fatherly affection. Moreouer, God is naturallye merciful.
He being a father unto us, he will hear us sooner, then the other being no father having no fatherly affection. Moreover, God is naturally merciful.
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The iudge was cruell, and yet he healped the wyddowe, muche more then God wil helpe vs at our nede. He sayeth by the oppressed. •um ipso sum in tribulatione.
The judge was cruel, and yet he helped the widow, much more then God will help us At our need. He Saith by the oppressed. •um ipso sum in tribulation.
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I am with him in his trouble. His tribulacion is myne. I am touched wyth hys trouble.
I am with him in his trouble. His tribulation is mine. I am touched with his trouble.
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If the Iudge then beynge a cruell manne hearde the wyddowe, muche more GOD wyll healpe vs, being touched wyth oure affectyon.
If the Judge then being a cruel man heard the widow, much more GOD will help us, being touched with our affection.
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Furthermore, thys iudge gaue the wyddowe, no cōmandment to come to him we haue a commaūdemente to resorte to GOD for he sayeth Inuoca mein die tribulationis :
Furthermore, this judge gave the widow, no Commandment to come to him we have a Commandment to resort to GOD for he Saith Call mein die tribulationis:
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call vpon me in the daye of thy trybulacyons, whyche is as well a commaundemente, as Non furaberis. Thou shalt not steale. call upon me in the day of thy tribulations, which is as well a Commandment, as Non furaberis. Thou shalt not steal.
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He that spake the one, spake the other, and what so euer he be that is in trouble,
He that spoke the one, spoke the other, and what so ever he be that is in trouble,
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and calleth not vpon God, breaketh hys commaundemente. Take hede therefore. The iudge dyd not promise the widdowe helpe.
and calls not upon God, breaks his Commandment. Take heed Therefore. The judge did not promise the widow help.
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God promised vs helpe, & wil he not perfourme it? He wyll, he wil. The Iudge (I say) did not promise the wyddowe healpe.
God promised us help, & will he not perform it? He will, he will. The Judge (I say) did not promise the widow help.
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God wyl geue vs boeth hering and helpynge. He hath promised it vs with a dubble othe.
God will give us both hearing and helping. He hath promised it us with a double other.
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Amen, amen, sayeth he, verely, verely, he doubles it. Quecūque pecieritis &c, what soeuer ye shall are in my name, ye shal haue it.Amen, Amen, Saith he, verily, verily, he doubles it. Quencunque pecieritis etc., what soever you shall Are in my name, you shall have it.
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And thoughe he put of some sinner for a tyme, and suffer hym to byte on the brydell, to proue hym (for there be many begynners,
And though he put of Some sinner for a time, and suffer him to bite on the bridle, to prove him (for there be many beginners,
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but fewe continewars in prayer) yet we may not thyncke that he hath forgotten vs,
but few continewars in prayer) yet we may not think that he hath forgotten us,
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& wil not healpe vs. Veuiens ueniet, non •ardabit.
& will not help us Coming Come, non •ardabit.
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When the healpe is moste nedefull, thē he wyl come and not tarye, He knoweth when it shalbe best for vs to haue healpe,
When the help is most needful, them he will come and not tarry, He Knoweth when it shall best for us to have help,
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thoughe he tary he wyll come at the last.
though he tarry he will come At the last.
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I wyll trouble you but halfe a quarter of an howre, in ye application of the parable,
I will trouble you but half a quarter of an hour, in the application of the parable,
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and so cōmyt you to God.
and so commit you to God.
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What should it meane that god would haue vs so dilygent and earnest in prayer? Hath he such pleasure in our worckes? Many talke of prayer,
What should it mean that god would have us so diligent and earnest in prayer? Hath he such pleasure in our works? Many talk of prayer,
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and make it a lyp labourynge. Praying is not babling, nor praying is not monkerye. It is, to miserable folke that are oppressed a conforte, solace, and a remedy.
and make it a lyp labouring. Praying is not babbling, nor praying is not monkery. It is, to miserable folk that Are oppressed a Comfort, solace, and a remedy.
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But what maketh oure prayer to be acceptable to God? It lyeth not in our power.
But what makes our prayer to be acceptable to God? It lies not in our power.
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We must haue it by an other meane. Remembre what God sayed of hys sonne: Hic est filius meus dilectus ' in quo mihi bene complacui.
We must have it by an other mean. remember what God said of his son: Hic est filius meus Beloved ' in quo mihi bene complacui.
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Thys is my dear son in whom I delyte. He hath pleasure in nothynge, but in hym. This is my dear son in whom I delight. He hath pleasure in nothing, but in him.
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How cometh it to passe then, that oure piayer pleaseth God? Oure prayer pleaseth God, because Christe pleaseth God.
How comes it to pass then, that our piayer Pleases God? Oure prayer Pleases God, Because Christ Pleases God.
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When we praye, we come vnto hym, in the confydence of Chrystes merytestand thus offerynge vp our prayers, they shalbe heard for Chrystes sake.
When we pray, we come unto him, in the confidence of Christ's merytestand thus offering up our Prayers, they shall herd for Christ's sake.
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Yea, Chryste wyl offer them vp for vs, that offered vp once hys Sacryfyce to God, whych was acceptable,
Yea, Christ will offer them up for us, that offered up once his Sacrifice to God, which was acceptable,
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and he that commeth wyth anye other meane thē thys, god knoweth hym not.
and he that comes with any other mean them this, god Knoweth him not.
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Thys is not the Missal Sacrifice, the popyshe sacrifice to stand at the aultare, and offer vp Christ agayne.
This is not the Missal Sacrifice, the popish sacrifice to stand At the altar, and offer up christ again.
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Oute vpon it that euer it was vsed.
Out upon it that ever it was used.
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I wyl not saye naye, but that ye shall fynde in the olde doctours thys worde Sacrificiū but there is one generall solution for all the doctours that. S. Augustyne sheweth vs. The sygne of a thinge hath oftē times ye name of the thinge that it signifieth.
I will not say nay, but that you shall find in the old Doctors this word Sacrificiū but there is one general solution for all the Doctors that. S. Augustine shows us The Signen of a thing hath often times you name of the thing that it signifies.
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As the supper of the Lord is the Sacrament of an other thinge, it is a commemoratiō of his death which suffered once for vs,
As the supper of the Lord is the Sacrament of an other thing, it is a commemoration of his death which suffered once for us,
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& bycause it is a signe of christes offering vp, therefore ye beares ye name therof.
& Because it is a Signen of Christ's offering up, Therefore you bears you name thereof.
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And this Sacrifyce a woman can offer as well as a man.
And this Sacrifice a woman can offer as well as a man.
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Yea, a poore woman in the belfre a hath as good authoritie to offer vp thys sacrifyce,
Yea, a poor woman in the belfre a hath as good Authority to offer up this sacrifice,
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as hath the byshop in hys pontificalibus, wyth hys myter on hys heade, hys rynges on hys fyngers, and Sandales on hys fete.
as hath the bishop in his pontificalibus, with his mitre on his head, his rings on his fingers, and Sandals on his feet.
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And whosoeuer commeth askynge the father remedye in hys necessitie for Christes sake, he offereth vp as acceptable a sacrifice as any byshop can do.
And whosoever comes asking the father remedy in his necessity for Christ's sake, he Offereth up as acceptable a sacrifice as any bishop can do.
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And so to make an ende. Thys muste be done wyth a constaunte fayeth, and a sure confidence in Christe. Fayeth, fayeth, fayeth.
And so to make an end. This must be done with a constant Faith, and a sure confidence in Christ. Faith, Faith, Faith.
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We are vndone for lacke of fayeth. Chryste nameth fayeth here, Fayeth is altogyther.
We Are undone for lack of Faith. Christ names Faith Here, Faith is altogether.
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When the sonne of man shall come, shall he fynde fayeth on the earthe? Why speaketh he so muche of faythe? because it is harde to fynde a true faythe.
When the son of man shall come, shall he find Faith on the earth? Why speaks he so much of faith? Because it is harden to find a true faith.
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He speaketh not of a politicall faythe, a fayth set vp for a tyme, but a constante, a permanent, a durable faythe, as durable as goddes word. He came many tymes.
He speaks not of a political faith, a faith Set up for a time, but a constant, a permanent, a durable faith, as durable as God's word. He Come many times.
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Fyrste in the tyme of Noe, when he preached, but he founde lytle fayeth. He came also when Loth preached, when he destroyed Sodom and Gomorhe.
First in the time of Noah, when he preached, but he found little Faith. He Come also when Loth preached, when he destroyed Sodom and Gomorrah.
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But he founde no fayth, and to be shorte he shall come at the latter daye,
But he found no faith, and to be short he shall come At the latter day,
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but he shall fynde a lytle fayth. And I wene the daye be not farre of.
but he shall find a little faith. And I ween the day be not Far of.
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And when he was here carnallye dyd he fynde anye fayethe? Manye speake of faythe,
And when he was Here carnally did he find any Faith? Many speak of faith,
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but fewe ther be that hathe it Chryste mourneth the lacke of it. He complayneth that when he came, he founde no fayth.
but few there be that hath it Christ Mourneth the lack of it. He Complaineth that when he Come, he found no faith.
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Thys fayth is a greate state a Ladye, a Dutches, a greate womanne, and she hath euer a greate companye and trayne about her (as a noble estat ought to haue (fyrste she hath a Gentilman vsher that goeth before her,
This faith is a great state a Lady, a Duchess, a great woman, and she hath ever a great company and train about her (as a noble Estate ought to have (First she hath a Gentleman usher that Goes before her,
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and where he is not there is not Lady fayth.
and where he is not there is not Lady faith.
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This Gētilman vsher is called Agnitio pecctatorū ▪ knowledge of syn, whē we enter into our herte,
This Gentleman usher is called Agnitio pecctatorū ▪ knowledge of sin, when we enter into our heart,
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& acknowledge our faultes, and stand not about to defend them He is none of these wynkers ▪ he kyckes not when he heares hys faulte.
& acknowledge our Faults, and stand not about to defend them He is none of these wynkers ▪ he kyckes not when he hears his fault.
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Nowe as the Gentilmā vshere goeth before her, so she hath a trayne that commeth be hynde hyr,
Now as the Gentleman vshere Goes before her, so she hath a train that comes be hind her,
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and yet thoughe they come behynde, they be all of faythes companye, they are all wyth hyr,
and yet though they come behind, they be all of faiths company, they Are all with her,
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as Christe when he counterfaited a state goynge to Hierusalem, some wente before him, and some after,
as Christ when he counterfeited a state going to Jerusalem, Some went before him, and Some After,
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yet all were of hys company, so al these wayte vpon fayeth.
yet all were of his company, so all these wait upon Faith.
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She hath a greate trayne after hyr besydes hyr Gentylman Usher, hyr whole houshold, and those be the workes of our vocation,
She hath a great train After her besides her Gentleman Usher, her Whole household, and those be the works of our vocation,
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when euerye man considereth what vocation he is in, what callynge he is in, and doeth the worckes of the same,
when every man Considereth what vocation he is in, what calling he is in, and doth the works of the same,
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as to be good to his neighbour, to obey God. &c. Thys is the trayne that foloweth Lady Faieth, as for anexemple.
as to be good to his neighbour, to obey God. etc. This is the train that Followeth Lady Faith, as for anexemple.
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An vnfaythful Iudge hath fyrst an heauye rekenyng of his faulte, repentynge hym selfe of his wickednes,
an unfaithful Judge hath fyrst an heavy reckoning of his fault, repenting him self of his wickedness,
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and then forsaketh his iniquity, hys impeietie, fearring of no man, walkes vpright, and he yt doeth not thus, hath not Ladye fayeth,
and then Forsaketh his iniquity, his impeietie, fearing of no man, walks upright, and he that doth not thus, hath not Lady Faith,
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but rather a boldnes of synne and abusynge of Christes passion. Ladye faieth is neuer withoute hyr Gentyll man vshere.
but rather a boldness of sin and abusing of Christ's passion. Lady faith is never without her Gentle man vshere.
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nor wythout hyr trayne, shee is no Anckres, she dwelles not alone, shee is neuer a pryuate woman, shee is neuer alone and yet manye therbe that boste thē selues that they haue fayeth, nor without her train, she is no Anchors, she dwells not alone, she is never a private woman, she is never alone and yet many therbe that boast them selves that they have Faith,
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and that when Christ shal come they shal do well inough.
and that when christ shall come they shall do well enough.
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Naye naye, these that be fayethfull shall be so fewe, that Christ shal skarce se them.
Nay nay, these that be faithful shall be so few, that christ shall scarce see them.
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Manye there be that runnes sayeth Sayncte Paule, but there is but one that receyueth the rewarde, it shall be wyth the multytude when he shall come,
Many there be that runs Saith Saint Paul, but there is but one that receiveth the reward, it shall be with the multitude when he shall come,
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as it was in the tyme of Noe, and as it was in tyme of Loth.
as it was in the time of Noah, and as it was in time of Loth.
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In the tyme of Noe, they were eatynge and drynckynge, building planting, and sodainely the water came vpon thē, and drowned them. In the time of Noah, they were eating and drynckynge, building planting, and suddenly the water Come upon them, and drowned them.
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In the tyme of Lothe also, they weare eatynge and drynckynge. &c. And sodenlye the fyre came vpon them, and deuoured them.
In the time of Loath also, they wear eating and drynckynge. etc. And suddenly the fire Come upon them, and devoured them.
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And nowe we are eatynge and drinckynge. Ther was neuer suche buyldynge then, as is nowe, plantynge, nor maryinge.
And now we Are eating and drinking. There was never such building then, as is now, planting, nor marrying.
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And thus it shalbe euen when Christe shal come, at the iudgemente.
And thus it shall even when Christ shall come, At the judgement.
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Is eatynge and dryncking and mariyng, reproued in scripture? Is it not? Naye he reproued not al kynd of eatynge and drynkynge, he muste be other wayes vnderstand.
Is eating and dryncking and marrying, reproved in scripture? Is it not? Nay he reproved not all kind of eating and drinking, he must be other ways understand.
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If the scripture be not truelye expounded what is more erronious? And thoughe there be complayninges of some eatyng or drynckynge in the scripture yet he speaketh not as thoughe al were nought.
If the scripture be not truly expounded what is more erroneous? And though there be complainings of Some eating or drynckynge in the scripture yet he speaks not as though all were nought.
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They maye be well ordered, they are Goddes allowaunce, but to eate and dryncke as they dyd in Noes tyme,
They may be well ordered, they Are God's allowance, but to eat and drink as they did in Noes time,
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and as they dyd in Lothes tyme, Thys eatynge and drynkynge, and maryinge is spoken agaynste.
and as they did in Loathes time, This eating and drinking, and marrying is spoken against.
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To eate and dryncke in the forgetfulnes of goddes commaundemēt, voluptuously, in excesse and glotonnie, thys kinde of eatyng and drinking is noughte,
To eat and drink in the forgetfulness of God's Commandment, voluptuously, in excess and glotonnie, this kind of eating and drinking is nought,
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when it is not done moderatlye soberly, and with al circumspection. And lykewyse to marrye for fleshelye luste, and for ther owne fantasye.
when it is not done moderately soberly, and with all circumspection. And likewise to marry for fleshly lust, and for their own fantasy.
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There was neuer suche marriynge in Engglande, as is nowe. I here tell of stealynge of wardes to marye theyr chyldren to.
There was never such marriynge in England, as is now. I Here tell of stealing of wards to mary their children to.
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Thys is a straunge kynde of stealynge but it is not the wardes, it is the landes that they steale. This is a strange kind of stealing but it is not the wards, it is the Lands that they steal.
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And some ther be that knyt vp mariages to gether not for any loue or Godlines in the partyes,
And Some there be that knit up marriages to gether not for any love or Godliness in the parties,
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but to gette frendshyppe, and make them stronge in the realme, to encrease their possessiōs and to ioyne lande to lande.
but to get friendship, and make them strong in the realm, to increase their possessions and to join land to land.
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And other there be that enuegle mennes daughters, in the contempte of theyr fathers, and go aboute to marrye them wythoute theyr consente. Thys marriynge is vngodlye.
And other there be that enuegle men's daughters, in the contempt of their Father's, and go about to marry them without their consent. This marriynge is ungodly.
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And manye parentes constrayne theyr sonnes and daughters to marrye where they loue not, and some are beaten and conpulsed. And many Parents constrain their Sons and daughters to marry where they love not, and Some Are beaten and conpulsed.
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And they that marrye thus marrye in a forgetfulnes and obliuiousnes of goddes commaundementes.
And they that marry thus marry in a forgetfulness and obliuiousnes of God's Commandments.
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But as in the tyme of Noe, sodenlye a clappe fel in theyr bosomes, so shall it be wyth vs at the latter daye when Christe shall come. But as in the time of Noah, suddenly a clap fell in their bosoms, so shall it be with us At the latter day when Christ shall come.
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We haue as lytle conscyence as maye be, and when he shal come, he shal lacke Lady Fayeth, welis them that shalbe of that lytle flocke, that shalbe set on the ryghte hande. &c. I haue troubled you longe, partelye beynge out of my matter, partelye beyng in. We have as little conscience as may be, and when he shall come, he shall lack Lady Faith, welis them that shall of that little flock, that shall Set on the right hand. etc. I have troubled you long, partly being out of my matter, partly being in.
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But now I wyl make an ende. I began with thys text.
But now I will make an end. I began with this text.
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Quecunque scripta sunt. etc. So wyll I ende nowe for myne owne ease, as an olde treuaunte wyth thys sentence.Quecunque Scripta sunt. etc So will I end now for mine own ease, as an old treuaunte with this sentence.
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Beati qui audiu ut Verbum dei. etc. Blessed are they that heare the worde of God, and kepeth it.Beati qui audiu ut Verbum dei. etc Blessed Are they that hear the word of God, and Keepeth it.
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I tolde you in the beginning of this parable of Bene. Nil melius quam letari et facere.
I told you in the beginning of this parable of Be. Nil Better quam letari et facere.
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If I had ceaceased ther al hadde beene wel, quod the merye Moonke, so blessed are they that heare the worde of God.
If I had ceaceased there all had been well, quod the merry Monk, so blessed Are they that hear the word of God.
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But what foloweth? and kepe it. Oure blessednes commeth of the kepynge.
But what Followeth? and keep it. Oure blessedness comes of the keeping.
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It hanges all one the ende of the tale, in crediting and assentynge to the woorde, and followynge of it. It hangs all one the end of the tale, in crediting and assenting to the word, and following of it.
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And thus we shal begyn our bessednes here, and at the length we shall come to the blessynge that neuer shall haue ende, whyche God graunt both you and me Amē.
And thus we shall begin our bessednes Here, and At the length we shall come to the blessing that never shall have end, which God grant both you and me Amen.
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¶ The fyfte Sermon of Mayster Hughe Latymer, whych he preached before the Kinges Maiestie within his graces Palayce at Westminster the fyft. daye of Apryll.
¶ The Fifth Sermon of Master Hughe Latimer, which he preached before the Kings Majesty within his graces Palace At Westminster the fyft. day of April.
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QVecunque scripta sunt a• nostram doctrinam scripta sunt. Al thinges that are wrytten, they are writtē to be our doctrine.QVecunque Scripta sunt a• nostram Doctrinam Scripta sunt. All things that Are written, they Are written to be our Doctrine.
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What doctrine is wrytten for vs in the parable of the Iudge, and the wyddowe, I haue opened it to you, most honorable audience.
What Doctrine is written for us in the parable of the Judge, and the widow, I have opened it to you, most honourable audience.
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Some thinge as concerning the Iudge, I woulde wyshe and praye, that it myght be alytle better kepte in memorye.
some thing as Concerning the Judge, I would wish and pray, that it might be alytle better kept in memory.
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that in the seate of Iustyce, no more iniquitie and vnryghtuousnes, myght raygne.
that in the seat of justice, no more iniquity and unrighteousness, might Reign.
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Better a little well kept, then a greate deale forgottē, I wold the Iudges woulde take forth theyr lesson, that there myghte be no more iniquitie vsed, nor brybetakynge, Better a little well kept, then a great deal forgotten, I would the Judges would take forth their Lesson, that there might be no more iniquity used, nor brybetakynge,
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for if there shall be brybynge, they knowe the peryl of it, they knowe what shal folowe.
for if there shall be bribing, they know the peril of it, they know what shall follow.
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I woulde also they should take an example of this Iudge that dyd saye, not that that he thought hym selfe,
I would also they should take an Exampl of this Judge that did say, not that that he Thought him self,
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but our sauioure Christ puttes him to saye that thynge, that was hid vnto him selfe.
but our Saviour christ puts him to say that thing, that was hid unto him self.
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Wherfore I wold ye shold kepe in memory, how vnsearcheable a mās herte is.
Wherefore I would you should keep in memory, how unsearchable a men heart is.
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I woulde ye shoulde remembre the fall of the Angles, and beware therebye, the fall of the olde worlde,
I would you should Remember the fallen of the Angles, and beware thereby, the fallen of the old world,
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and beware therby The fal of Sodom & Gomorh, and beware therby. The fal of Lothes wyfe, and beware thereby.
and beware thereby The fall of Sodom & Gomorrha, and beware thereby. The fall of Loathes wife, and beware thereby.
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The fall of the manne that suffered of late, and beware therbye.
The fallen of the man that suffered of late, and beware thereby.
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I woulde not that miserable folke shuld forget the argumēt of the wycked Iudge, to induce them to prayer, whyche argument is thys. I would not that miserable folk should forget the argument of the wicked Judge, to induce them to prayer, which argument is this.
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If the Iudge beynge a tyraunte, a cruell man, a wycked man, whych did not call hir to hym, made hir no promise nor in herying nor helpynge of hir cause,
If the Judge being a tyrant, a cruel man, a wicked man, which did not call his to him, made his no promise nor in herying nor helping of his cause,
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yet in the ende of the matter for the importunytyes sake dyd helpe hyr, muche more almighty god which is a fathec who beareth a fatherlye affection, as the father doeth to the chylde, and is naturallye mercifull.
yet in the end of the matter for the importunytyes sake did help her, much more almighty god which is a fathec who bears a fatherly affection, as the father doth to the child, and is naturally merciful.
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and calleth vs to him with hys Promise that he will heare them that call vpon hym, that be in distres and burdened with aduersitie. Remēber this.
and calls us to him with his Promise that he will hear them that call upon him, that be in distres and burdened with adversity. remember this.
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You knowe where to haue youre remedy.
You know where to have your remedy.
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You by youre prayer can worcke greate effycacye, and your prayer wyth teares is an instrument of great efficacy. You by your prayer can work great efficacy, and your prayer with tears is an Instrument of great efficacy.
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It canne brynge many thynges to passe.
It can bring many things to pass.
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But what thinge is that that maketh oure prayer acceptable to god? is it our babling? No, no, It it is not our babling nor our longe prayer.
But what thing is that that makes our prayer acceptable to god? is it our babbling? No, no, It it is not our babbling nor our long prayer.
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There is an other thynge then it. The dignyty and worthines of our wordes, is of no such vertue.
There is an other thing then it. The dignyty and worthiness of our words, is of no such virtue.
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For whosoeuer resorteth vnto God, not in the confidence of hys owne merites, but in the sure truste of the deseruinge of oure Sauiour Iesus Christe, and in hys passyon.
For whosoever resorteth unto God, not in the confidence of his own merits, but in the sure trust of the deserving of our Saviour Iesus Christ, and in his passion.
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Whosoeuer doeth inuocate the father of heauē, in the truste of Christes merites, whyche offerynge is the most confortable and acceptable offerynge to the father. Whosoever doth invocate the father of heaven, in the trust of Christ's merits, which offering is the most comfortable and acceptable offering to the father.
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Whosoeuer I saye offereth vp Christe, whyche is a perfecte offerynge, he can not be denyed the thing he desyreth so that it be expedyente for hym to haue it.
Whosoever I say Offereth up Christ, which is a perfect offering, he can not be denied the thing he desireth so that it be expedyente for him to have it.
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It is not the bablynge of oure lippes, nor dignitye of oure wordes, but the prayer of the herte, is the offerynge that pleaseth thorowe the onely meanes of hys sonne.
It is not the babbling of our lips, nor dignity of our words, but the prayer of the heart, is the offering that Pleases thorough the only means of his son.
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For oure prayer profyteth vs bicause we offer Christe to hys father. Whosoeuer resorteth to god wythout Christ, he resorteth in vayne.
For our prayer profiteth us Because we offer Christ to his father. Whosoever resorteth to god without christ, he resorteth in vain.
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Our praier pleaseth, because of Iesu Christ, whom we offer. So that it is fayth, fayeth faith, is the matter.
Our prayer Pleases, Because of Iesu christ, whom we offer. So that it is faith, Faith faith, is the matter.
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It is no prayer that is without faith, it is but a lippe labouring, and monkerye wythout fayth. It is but alytle bablynge.
It is no prayer that is without faith, it is but a lip labouring, and monkery without faith. It is but alytle babbling.
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I spake also of lacke of fayth and vpon that also I sayed, the ende of the worlde is neare at hand,
I spoke also of lack of faith and upon that also I said, the end of the world is near At hand,
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For ther is lacke of faith nowe.
For there is lack of faith now.
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Also the defectiō is come and swaruinge from the fayeth Antichriste the man of synne, the sonne of iniquity is reueled, the latter daye is at hande.
Also the defection is come and swerving from the Faith Antichrist the man of sin, the son of iniquity is revealed, the latter day is At hand.
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Let vs not thynke hys commynge is farre of.
Let us not think his coming is Far of.
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But when soeuer he cometh he shall fynde iniquitye inough, let him come whē he wil What is nowe behinde? we be eatynge and drynckynge as they were in Noes tyme,
But when soever he comes he shall find iniquity enough, let him come when he will What is now behind? we be eating and drynckynge as they were in Noes time,
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and Mariynge I thincke as wyckedly as euer was. We be buildynge, purchaching, plantynge in the contempte of Gooddes worde.
and Marrying I think as wickedly as ever was. We be building, purchaching, planting in the contempt of Good word.
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He maye come shortelye when he wyll, for there is so much mischiefe and swaruynge from the fayeth (rayninge nowe in oure dayes) as euer was in anye age.
He may come shortly when he will, for there is so much mischief and swerving from the Faith (raining now in our days) as ever was in any age.
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It is a good warnyng to vs all to make readye agaynste hys commynge. This lytle rehearsalle I haue made of the thynges I speake in my last sermon.
It is a good warning to us all to make ready against his coming. This little rehearsalle I have made of the things I speak in my last sermon.
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I wyll nowe for thys daye retourne to my questiō and dissolue it, whether goddes people may be gouerned by a gouernoure that bereth the name of a kynge or no. I will now for this day return to my question and dissolve it, whither God's people may be governed by a governor that beareth the name of a King or no.
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The Iewes hadde a lawe that when they shoulde haue a kynge they shoulde haue hym accordynge to the election of god, he woulde not leaue the election of a kyng to theyr owne braynes. The Iewes had a law that when they should have a King they should have him according to the election of god, he would not leave the election of a King to their own brains.
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There be some busy braynes, wanton wyttes, that saye, the name of a kinge is an odyouse name and wrteth this text of the scripture, wher god semeth to be angrye & displesed wyth the Israelites for askyng a king expoūding it verye euil & odiously. There be Some busy brains, wanton wits, that say, the name of a King is an odyouse name and wrteth this text of the scripture, where god Seemeth to be angry & displeased with the Israelites for asking a King expounding it very evil & odiously.
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As who wold say a king were an odiouse thyng.
As who would say a King were an odious thing.
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I cōmming ridinge in my way, & callīg to remēbrance wherfore I was sēt, that I must preach &, preach afore the kings maiesti I thought it mete to frame my preaching accordyng to a kynge Musyng of thys I remembred my selfe of a boke that came frō Cardinall Pole, maister Pole the kynges traytor, whiche he sente to the kynges, maiesty I neuer remember that man me thyncke,
I coming riding in my Way, & calling to remembrance Wherefore I was sent, that I must preach &, preach afore the Kings maiesti I Thought it meet to frame my preaching according to a King Musing of this I remembered my self of a book that Come from Cardinal Pole, master Pole the Kings traitor, which he sent to the Kings, majesty I never Remember that man me think,
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but I remember hym wyth a heauye herte, a wyttye man, a learned man, a man of a noble house, so in fauoure that if he had taryed in the realme,
but I Remember him with a heavy heart, a witty man, a learned man, a man of a noble house, so in favour that if he had tarried in the realm,
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and woulde haue conformed hym selfe to the Kynges procedynges.
and would have conformed him self to the Kings proceedings.
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I hearde saye, and I beleue it verelye, that he hadde bene byshop of Yorcke at thys day, To be a bidden by, he wold haue done muche good in that parte of the Realme.
I heard say, and I believe it verily, that he had be bishop of York At this day, To be a bidden by, he would have done much good in that part of the Realm.
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For those quarters haue all wayes had greate nede of a learned man, and a preachynge prelate.
For those quarters have all ways had great need of a learned man, and a preaching prelate.
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A thynge to be muche lamented that suche a man shoulde take suche awaye.
A thing to be much lamented that such a man should take such away.
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I here say he readeth muche Saynte Ieromes works, and is wel sene in theim But I woulde he would folowe sayncte Ierome, where he expoūdeth thys place of scripture. Exite de illa peopule meus. Almightye god sayth.
I Here say he readeth much Faint Ieromes works, and is well seen in them But I would he would follow saint Jerome, where he expoundeth this place of scripture. Exite de illa peopule meus. Almighty god say.
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Get you from it, get you from Rome, he calles it, the purple hore of Babilon.
Get you from it, get you from Room, he calls it, the purple hoar of Babylon.
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It had bene more cōmēdable to go from it, thē to come to it. What hys sayinges be in hys boke.
It had be more commendable to go from it, them to come to it. What his sayings be in his book.
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I do not wel remember, it is in the fartheste ende of my memorye.
I do not well Remember, it is in the farthest end of my memory.
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He declareth hym selfe in it, to haue a corrupte iudgmente, I haue but a glymmerynge of it Yet in generally.
He Declareth him self in it, to have a corrupt iudgmente, I have but a glimmering of it Yet in generally.
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I remēber the scope of it. He goeth aboute to dissuade the kynge from his supremicie.
I Remember the scope of it. He Goes about to dissuade the King from his supremicie.
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In his persuasions he is very whomlye, verye quycke and sharpe wyth the Kynge as these Cardinals wyll take wel vpon theym. In his persuasions he is very whomlye, very quick and sharp with the King as these Cardinals will take well upon them.
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He sayeth that a kynge is an odiouse word and touched ye pl•ace how god was offended with the Israelites for calling for a kynge,
He Saith that a King is an odious word and touched you pl•ace how god was offended with the Israelites for calling for a King,
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Uerely lyghtely he semeth to sette forth the title of a kynge. As though he shoulde meane:
Verily lightly he Seemeth to Set forth the title of a King. As though he should mean:
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what is a Kyng? What shoulde a Kynge take vpon hym to redresse matters of religiyn? It pertaineth to ovre holye father of Rome.
what is a King? What should a King take upon him to redress matters of religiyn? It pertaineth to ovre holy father of Rome.
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A kynge is a name & a title rather suffered of God as an euyl thynge,
A King is a name & a title rather suffered of God as an evil thing,
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then alowed as a good thyng. Callynge thys to remembraunce it was an occasiō that I speake altogether before.
then aloud as a good thing. Calling this to remembrance it was an occasion that I speak altogether before.
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Nowe I wyll answere to thys For the answere I muste some what ryppe the ayght Chapter of the fyrst boke of the Kynges And that I mai haue grace. &c. TO come to ye opening of this matter.
Now I will answer to this For the answer I must Some what ryppe the ayght Chapter of the fyrst book of the Kings And that I mai have grace. etc. TO come to you opening of this matter.
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I must begyne at the begynning of the Chapter.
I must begyne At the beginning of the Chapter.
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that the vnlerned (although I am sure, here be a greate meany well learned (maye the better come to the vnderstandynge of the matter Factum est cum senuisset Samuel fecit filios suos iudices populo &c. It came to passe when Samuell was strycken in age, he made hys sonnes Iudges ouer Israell. Of Samuel.
that the unlearned (although I am sure, Here be a great meany well learned (may the better come to the understanding of the matter Factum est cum senuisset Samuel fecit Sons suos Judges populo etc. It Come to pass when Samuel was stricken in age, he made his Sons Judges over Israel. Of Samuel.
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I mighte fetch a processe a far of, of the story of Elcana, who was hys father, and who was hys mother.
I might fetch a process a Far of, of the story of Elkanah, who was his father, and who was his mother.
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Elcana hys father had two wiues. Anna and Phenenna, and dyd not put theym away, as do men nowe a dayes
Elkanah his father had two wives. Anna and Pennesa, and did not put them away, as doe men now a days
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There was debate betwene these two wyues. Phenenna in the doing of sacrifice, embrayded Anna bycause she was barren, and not fruitfull.
There was debate between these two wives. Pennesa in the doing of sacrifice, embraided Anna Because she was barren, and not fruitful.
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I myght take here occacion to entreate of the dutye betwene man and wyfe, whyche is a holy relygyon, but not religiouslye kepte.
I might take Here occasion to entreat of the duty between man and wife, which is a holy Religion, but not religiously kept.
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But I wyll not enter into that matter at thys tyme. Well, in processe of tyme, God made Anna fruitfull, thorowe hyr deuoute prayer. But I will not enter into that matter At this time. Well, in process of time, God made Anna fruitful, thorough her devout prayer.
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She broughte forth Samuell, who by the ordinance of God, was made the hyghe pryeste.
She brought forth Samuel, who by the Ordinance of God, was made the high Priest.
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Father Samuell a good man, a singular example, and singular patrone, a manne a lone, fewe suche men as father Samuell was.
Father Samuel a good man, a singular Exampl, and singular patron, a man a lone, few such men as father Samuel was.
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To be shorte he was now come to age, he was an olde mā an impotente man, not able to go from place to place to minyster iustice, he elected and chose two suffraganes, two coadiutours, two cohelpers, I meane not hallowers of belles, To be short he was now come to age, he was an old man an impotent man, not able to go from place to place to minister Justice, he elected and chosen two suffragans, two coadjutors, two cohelpers, I mean not hallowers of Bells,
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nor Christiners of belles (that is a popysh suffraganship) he made thē to healpe hym, to dyscharge his office, he chose hys two sonnes rather then other,
nor Christians of Bells (that is a popish suffraganship) he made them to help him, to discharge his office, he chosen his two Sons rather then other,
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because he knewe thē to be well brought vp in vertue, and learninge, It was not for anye carnall affection, he cared not for hys renowne, or reuenewes,
Because he knew them to be well brought up in virtue, and learning, It was not for any carnal affection, he cared not for his renown, or revenues,
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but he appoynted them for the case of the people, the one for to supply his place in Bethsabe, & the other in Bethlem.
but he appointed them for the case of the people, the one for to supply his place in Bathsheba, & the other in Bethlehem.
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As we haue now in England, for the wealthe of the Realme, two Lordes presidentes. Surelye ▪ it is wel done, and a goodly order.
As we have now in England, for the wealth of the Realm, two lords Presidents. Surely ▪ it is well done, and a goodly order.
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I wold ther were a thyrd in an other place.
I would there were a Third in an other place.
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For the ease of hys people, good father Samuell, and to discharge hys offyce in places wher he coulde not come hym selfe, he sette hys twoo sonnes in offyce wyth hym, For the ease of his people, good father Samuel, and to discharge his office in places where he could not come him self, he Set his twoo Sons in office with him,
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as hys suffragaynes, and as hys Coadiutoures.
as his suffragaynes, and as his Co-operators.
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Here I myght take occasyon to treate what olde and impotente Byshoppes should do, what olde preachers should do, when they come to impotency, to ioyne wyth them preachers preachers, not Belhalowers,
Here I might take occasion to Treat what old and impotent Bishops should do, what old Preachers should do, when they come to impotency, to join with them Preachers Preachers, not Believers,
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and to departe, parte of theyre lyuynge wyth theym. I myghte haue dylated this matter at large.
and to depart, part of their living with them. I might have dylated this matter At large.
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But I am honestelye preuented of thys commune place, and I am verye glad of it.
But I am honestelye prevented of this commune place, and I am very glad of it.
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It was very well handeled the laste Sondaye.
It was very well handled the laste Sunday.
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They that wyl not for the offyce sake receyue other, regarde more the flese then the flocke. They that will not for the office sake receive other, regard more the flese then the flock.
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Father Samuel, regarded not hys reuenewes.
Father Samuel, regarded not his revenues.
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Our Lorde gyue them grace to be affected as he was & to folowe hym. &c. Thoughe I saye that I wolde wishe mo Lorde presidentes.
Our Lord gyve them grace to be affected as he was & to follow him. etc. Though I say that I would wish more Lord Presidents.
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I meane not that I woulde haue prelates Lordes presidentes, nor that Lord byshoppes shuld be Lorde presydentes.
I mean not that I would have Prelates lords Presidents, nor that Lord Bishops should be Lord Presidents.
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As touchynge that, I sayed my minde and cōscience the last yeare. As touching that, I said my mind and conscience the last year.
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And all thoughe it is sayed, Presint, it is not mente that they shoulde be Lorde presydentes, the offyce of a presidenship is a ciuyll offyce,
And all though it is said, Presint, it is not mente that they should be Lord Presidents, the office of a presidenship is a ciuyll office,
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and it canne not be, that one manne shall discharge bothe wel. It followeth in the texte.
and it can not be, that one man shall discharge both well. It follows in the text.
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Non ambulauerunt filii eius in 〈 ◊ 〉 ei•s. etc. Hys sonnes walked not in hys wayes, heare is the matter, here ye se the goodnes of Samuel, Non ambulauerunt Sons eius in 〈 ◊ 〉 ei•s. etc His Sons walked not in his ways, hear is the matter, Here you see the Goodness of Samuel,
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howe, when he was not able to take the paynes hym selfe for theyr owne ease, he appoynted them Iudges nere vnto them,
how, when he was not able to take the pains him self for their own ease, he appointed them Judges never unto them,
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as it were in ye further partes of his Realme, to haue Iustice ryghtly ministered. But what folowed?
as it were in the further parts of his Realm, to have justice rightly ministered. But what followed?
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Thoughe Samuell were good, and hys chyldrene well brought vppe, looke what the world can do? Ah crafty world.
Though Samuel were good, and his chyldrene well brought up, look what the world can do? Ah crafty world.
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Whome shall not thys worlde corrupte and deceyue at one tyme or other?
Whom shall not this world corrupt and deceive At one time or other?
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Samuel thoughte hys sonnes shoulde haue proued well, but yet Samuels sōne walked not in theyr fathers waye,
Samuel Thought his Sons should have proved well, but yet Samuels son walked not in their Father's Way,
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why? What then? Is the sonne alwayes bounde to walke in the fathers waye?
why? What then? Is the son always bound to walk in the Father's Way?
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No ye must not take it for a generall rule. All sonnes are not to be blamed in theyre fathers wayes.
No you must not take it for a general Rule. All Sons Are not to be blamed in their Father's ways.
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Ezechias dyd not folowe the steppes of his father Ahaz, and was well alowed in it.
Hezekiah did not follow the steps of his father Ahaz, and was well aloud in it.
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Iosias ye beste king that euer was in Iewry, refourmed his fathers wayes, who walked in worldly policye.
Iosias the best King that ever was in Iewry, reformed his Father's ways, who walked in worldly policy.
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In hys youth, he toke awaye all Idolatrye, and purdged his Realme of it, and set a good order in al his Dominions, wrestled wyth Idolatrye.
In his youth, he took away all Idolatry, and purged his Realm of it, and Set a good order in all his Dominions, wrestled with Idolatry.
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And althoughe his father or hys grande father Manasses (it makes no matter whether) repented him in the ende, he had no tyme to refourme thynges, he left it to his sonne to be done
And although his father or his Grande father Manasses (it makes no matter whither) repented him in the end, he had no time to reform things, he left it to his son to be done
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Iosias beganne and made an alteracion in hys chyldehode, he tourned al vpsydowne, he would suffer no Idolatrie to stand.
Iosias began and made an alteration in his childhood, he turned all vpsydowne, he would suffer no Idolatry to stand.
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Therefore, you must not take it for a general rule, yt the sonne must euer walke in hys fathers wayes.
Therefore, you must not take it for a general Rule, that the son must ever walk in his Father's ways.
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Here I wyll renewe, that whiche I sayed before of the styfnecked Iewes, the rebellyouse people (that is theyr tytle) they neuer spake so rebelliousslye,
Here I will renew, that which I said before of the styfnecked Iewes, the rebellyouse people (that is their title) they never spoke so rebelliousslye,
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as to saye, they woulde not receyue any alteracion, tyl theyr kynge came to age.
as to say, they would not receive any alteration, till their King Come to age.
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Much lesse we Englyshe men (if there be anye suche in England) maye be ashamed.
Much less we English men (if there be any such in England) may be ashamed.
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I wonder wyth what consience folke can heare suche thinges, and alowe it.
I wonder with what conscience folk can hear such things, and allow it.
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Thys Iosias made an notable alteracion, and therfore take it not for a generall rule, that the sonne shall alwayes walke in his fathers wayes.
This Iosias made an notable alteration, and Therefore take it not for a general Rule, that the son shall always walk in his Father's ways.
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Thynke not because he was slayne in battell, that God was displeased wyth him. Think not Because he was slain in battle, that God was displeased with him.
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For herein God shewed hys gooodnes to hym wonderfullye, who would not suffer hym to se the captiuite that he woulde brynge vpon the Israelites.
For herein God showed his gooodnes to him wonderfully, who would not suffer him to see the captivity that he would bring upon the Israelites.
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He woulde not hym to haue the syght, the fealynge, and the beholdynge of hys plage, he suffered him to be taken awaye before,
He would not him to have the sight, the fealing, and the beholding of his plague, he suffered him to be taken away before,
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and to be slayne of the kyng of Egipt. Wherfore a iuste man muste be glad when he is taken from misery.
and to be slain of the King of Egypt. Wherefore a just man must be glad when he is taken from misery.
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Iustus si morte preoccupatus fuerit in refri•erio erit. If a ruste man be preuented wyth death, it shall be to hys relyefe.Justus si morte preoccupatus fuerit in refri•erio erit. If a rust man be prevented with death, it shall be to his relyefe.
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He must thynke that he is one of those, whome the worlde is not worthye to haue, it came of a singular goodnesse of god, that he was by death delyuered frome the syght of that captiuitie.
He must think that he is one of those, whom the world is not worthy to have, it Come of a singular Goodness of god, that he was by death Delivered from the sight of that captivity.
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Therfore take it not for a generall rule, that the sonne be alwaies bounde to walke in the fathers wayes.
Therefore take it not for a general Rule, that the son be always bound to walk in the Father's ways.
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Nolite in preceptis patrum •estrorum incedere. Nolite in preceptis patrum •estrorum incedere.
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Walke not in the commaundementes of your fathers For so it is sayed in an other place of scrypture.
Walk not in the Commandments of your Father's For so it is said in an other place of scripture.
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It is spoken to the reproche of Samuels sonnes that they walked not in hys waye,
It is spoken to the reproach of Samuels Sons that they walked not in his Way,
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for he was a good man.
for he was a good man.
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A wonderfull thynge that these chyldren beynge so well brought vp shoulde so fall & be corrupte.
A wonderful thing that these children being so well brought up should so fallen & be corrupt.
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Yf the dyuell can preuayle and hath power againste them, that had so Godlie education, what vauntage hath he at thē yt be brought vp iniquitie & couetousnes? It is a Prouerbe that magistratus virum commonstrat. Offyce and authoritye sheweth what a man is.
If the Devil can prevail and hath power against them, that had so Godly education, what vantage hath he At them that be brought up iniquity & covetousness? It is a Proverb that Magistratus virum Conmonstrat. Office and Authority shows what a man is.
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A man knoweth not hym selfe, tyll he be tryed.
A man Knoweth not him self, till he be tried.
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Many ther be that being wyth out office can rebuke magistrates, and fynd faute wyth men yt be in office & preeminince.
Many there be that being with out office can rebuke Magistrates, and find fault with men that be in office & preeminince.
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After when it cōmeth to their chaūce to come to office them selues, thē they haue takē out a new lessō.
After when it comes to their chance to come to office them selves, them they have taken out a new Lesson.
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cum essem paruulus sapieham vt paruulus. When I was a child, I sauered as a childe.cum essem paruulus sapieham vt paruulus. When I was a child, I savoured as a child.
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They wyll do then as other men do, they are come to haue experience, to be practisioners.
They will do then as other men do, they Are come to have experience, to be practitioners.
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The maydes childe is euer best taughte, for he that standes vp ryghte in offyce, he is the fellow, Samuel wold neuer haue thought that hys sonnes shold haue bene so corrupted. The maids child is ever best taught, for he that Stands up right in office, he is the fellow, Samuel would never have Thought that his Sons should have be so corrupted.
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It is a perillous thyng, a daungerous state to be a iudge. They felte ye smaker of thys worlde, a perillous thing. And therfore Chrisostom sayeth. Miror si aliquis retrosum saluabitur. It is a perilous thing, a dangerous state to be a judge. They felt the smaker of this world, a perilous thing. And Therefore Chrysostom Saith. Mirror si aliquis retrosum saluabitur.
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I maruaile (sayeth he) that any ruler can be saued. If ye peril were wel cōsidered, mē would not be so desirous as they be.
I marvel (Saith he) that any ruler can be saved. If you peril were well considered, men would not be so desirous as they be.
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The world y• worlde hath many subtil sleightes, it is a craftie thing & verie deceitful, a corrupter, The world y• world hath many subtle sleights, it is a crafty thing & very deceitful, a corrupter,
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& who is it whō the worlde doeth not corrupte and blynde at one tyme or other? What was ye waie thei walked Declinauerunt post a•aritiam. That is one.
& who is it whom the world doth not corrupt and blind At one time or other? What was the Way they walked Declinauerunt post a•aritiam. That is one.
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They stouped after gaynes, turned a syde after lucre.
They stooped After gains, turned a side After lucre.
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What folowed Acceperunt munera They toke rewardes, gyftes, brybes (I shoulde call them) for that is theyr ryghte name.
What followed Acceperunt Munera They took rewards, Gifts, Bribes (I should call them) for that is their right name.
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Peruerterunt iudicium. They turned Iustice vpsedowne. Eyther they woulde geue wrong iudgemente, or els put of & delaye poore mennes matters.Peruerterunt iudicium. They turned justice vpsedowne. Either they would give wrong judgement, or Else put of & Delay poor men's matters.
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These were theyr wayes, here is the Deuylles genealogye. A gradacion of the Deuilles making. This is, Scala inferni. The ladder of hell.
These were their ways, Here is the Devils genealogy. A gradation of the Devils making. This is, Scala inferni. The ladder of hell.
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I tolde you before of Scala celi the ladder of heauen, I woulde you shoulde not forget it.
I told you before of Scala Celi the ladder of heaven, I would you should not forget it.
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The steppes thereof are set forthe in the tenth to the Romanes. The fyrste is preachynge, then hearynge, then beleuynge, and last of all Saluacion.
The steps thereof Are Set forth in the tenth to the Romans. The First is preaching, then hearing, then believing, and last of all Salvation.
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Scala celi. is a preachynge matter I tell you, and not a massyinge matter, goddes instrument of saluaciō, is preachyng.Scala Celi. is a preaching matter I tell you, and not a massyinge matter, God's Instrument of salvation, is preaching.
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Here I moue you my Lordes, not to be greadye and outragyouse in enhaunsynge, and raysinge of youre rentes, to the minishynge, of the offyce of saluacion. Here I move you my lords, not to be greedy and outragyouse in enhaunsynge, and raising of your rents, to the minishing, of the office of salvation.
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It woulde pytye a mās herte to heare that, that I heare of the state of Cambrige, what it is in Oxforde I can not tell.
It would pity a men heart to hear that, that I hear of the state of Cambridge, what it is in Oxford I can not tell.
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Ther be few do study diuinitie. but so many as of necessity must furnysh ye Colledges. There be few do study divinity. but so many as of necessity must furnish you Colleges.
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For theyr liuinges be so small, and •ayles so dere, that they tarry not there, but go other where to seke lyuynges and so they go aboute.
For their livings be so small, and •ayles so dear, that they tarry not there, but go other where to seek livings and so they go about.
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Nowe there be a fewe gentylmen and they studie a little diuinite.
Now there be a few gentlemen and they study a little divinity.
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Alas what is that? it wil come to passe that we shal haue nothing but a lytle Englyshe diuinite, that wyll brynge the Realme into a verye barbarousnes, and vtter decaye of learnynge.
Alas what is that? it will come to pass that we shall have nothing but a little English divinity, that will bring the Realm into a very barbarousness, and utter decay of learning.
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It is not that I wyse, that wyl kepe out the supremacye of the byshoppe of Rome.
It is not that I wise, that will keep out the supremacy of the bishop of Rome.
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Here I wyll make a supplycacion, that ye would bestow so muche to the fyndynge of scholers, of good wyttes, of poore mens sonnes, to exercyse the offyce of saluacion, in releuing of scholers,
Here I will make a supplycacion, that you would bestow so much to the finding of Scholars, of good wits, of poor men's Sons, to exercise the office of salvation, in releuing of Scholars,
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as ye were wont to bestowe in Pylgrimage matters, in trentales, in masses, in pardons, in purgatorye matters, Ye bestowed that lyberallye, bountyfully,
as you were wont to bestow in Pilgrimage matters, in trentales, in masses, in Pardons, in purgatory matters, You bestowed that liberally, bountyfully,
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but thys was not well spente. You hadde a zeale but not Secundum scientiam. Not accordynge to knowledge.
but this was not well spent. You had a zeal but not Secundum scientiam. Not according to knowledge.
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You may be sure yf you bestowe, youre Goddes on this wyse, ye shall bestowe it well to supporte and vpholde Goddes word, wherin ye shall please God.
You may be sure if you bestow, your God's on this wise, you shall bestow it well to support and uphold Goddess word, wherein you shall please God.
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I requyre no more, but that ye bestowe so muche Godlye, as ye were wonte to bestowe vngodlye.
I require no more, but that you bestow so much Godly, as you were wont to bestow ungodly.
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It is a resonable peticion, for Goddes sake, looke vpon it I saye no more.
It is a reasonable petition, for Goddess sake, look upon it I say no more.
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There be none nowe but great mens sonnes in Colledges, and theyr fathers loke not to haue them preachers, so euerye waye this offyce of preachynge is pynchyt at.
There be none now but great men's Sons in Colleges, and their Father's look not to have them Preachers, so every Way this office of preaching is pynchyt At.
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I wyll speake no more of Scal• celypunc; But I am sure thys is Scala inferni, the ryghte waye to hell, to be couetous, to take brybes, and peruerte iustice.
I will speak no more of Scal• celypunc; But I am sure this is Scala inferni, the right Way to hell, to be covetous, to take Bribes, and pervert Justice.
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If a iudge shoulde aske me the waye to hell. I woulde shewe hym thys waye.
If a judge should ask me the Way to hell. I would show him this Way.
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Fyrst let hym be a couetouse man, let hys hearte be poisoned with couetousnes. Then let hym go a lytle further and take brybes, and laste peruerte iudgemente. Fyrst let him be a covetous man, let his heart be poisoned with covetousness. Then let him go a little further and take Bribes, and laste pervert judgement.
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Loo, heare is the mother and the daughter, and the daughters daughter. Auarice is the mother, she brynges for the brybe taking, and bribetakyng, peruertyng of iugment
Loo, hear is the mother and the daughter, and the daughters daughter. Avarice is the mother, she brings for the bribe taking, and bribetakyng, perverting of judgement
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Ther lackes a fourth thynge to make vp the messe, whyche so god helpe me if I were iudge should be Haugum tuum, a tiburne typpet to take wyth hym,
There lacks a fourth thing to make up the mess, which so god help me if I were judge should be Haugh tuum, a Tiburn Tip to take with him,
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and it were the iudge of the kynges bench, my Lord chyefe iudge of Englande, yea, and it were my Lord Chanceloure him selfe, to tiburne wyth hym.
and it were the judge of the Kings bench, my Lord chief judge of England, yea, and it were my Lord Chancellor him self, to Tiburn with him.
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Ther was wyth in these.xxx. yeares a certain widdow, which sodaynly was attached, had to pryson, indyted, condempned,
There was with in these xxx Years a certain widow, which suddenly was attached, had to prison, Indited, condemned,
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and there were certayne learned men that visited her in the prison.
and there were certain learned men that visited her in the prison.
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Oh I would ye woulde resorte to Prysonnes, A commendable thynge in a christen realme, I woulde wyshe there were curates for prisonnes, that we myght saye, the curate of Newegat, the curate of the flete and I woulde haue theym well waged for theyr laboure.
O I would you would resort to Prisons, A commendable thing in a christian realm, I would wish there were Curates for prisonnes, that we might say, the curate of Newgate, the curate of the fleet and I would have them well waged for their labour.
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It is a holy daye worcke to vyset the prisoners, for they be kept from sermons.
It is a holy day work to vyset the Prisoners, for they be kept from Sermons.
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Ther was that resorted to thys woman, who, when she came to preson, was all on hyr beades,
There was that resorted to this woman, who, when she Come to preson, was all on her beads,
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and nothinge else, a popysh woman, and sauered not of Iesu Christe. In processe she was so applyed that she tasted.
and nothing Else, a popish woman, and savoured not of Iesu Christ. In process she was so applied that she tasted.
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Quam suauis est dominus. She had suche a sauoure, suche a swetenesse and felynge that she thought it longe to the daye of execusion. Quam suauis est dominus. She had such a savour, such a sweetness and feeling that she Thought it long to the day of execusion.
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She was wyth Christe already, as touchynge fayeth. She had suche a desyre that she sayed wyth saynt Paule.
She was with Christ already, as touching Faith. She had such a desire that she said with saint Paul.
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Cupio dissolui et esse cum christo. I desyre to be ryd, and to be wyth Christ.Cupio dissolui et esse cum Christ. I desire to be rid, and to be with christ.
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The word of God had so wrought in hyr.
The word of God had so wrought in her.
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When she was brought to punishment, she desyred to cōfesse hyr faulte, she toke of hyr death, that she was giltlesse in that thynge she suffered for,
When she was brought to punishment, she desired to confess her fault, she took of her death, that she was guiltless in that thing she suffered for,
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and hyr neyghbours would haue borne hyr wytnes in the same.
and her neighbours would have born her witness in the same.
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She was alwayes an honeste ciuell woman, hyr neyghbours woulde haue gone on hir purgacion a greate waye
She was always an honest civil woman, her neighbours would have gone on his purgation a great Way
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They would nedes haue hir confesse, then saith she.
They would needs have his confess, then Says she.
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I am not gylty, wold ye haue me to make me gyltye, wher I am not? Yet for al thys, she was a trespasar, she had done a greate offence.
I am not guilty, would you have me to make me guilty, where I am not? Yet for all this, she was a trespasar, she had done a great offence.
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But before I go forward with thys, I must first tel you a tale.
But before I go forward with this, I must First tell you a tale.
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I hearde a good whyle ago, a tale of one (I saw the mā that tolde me the tale not longe ago) in thys auditorye.
I heard a good while ago, a tale of one (I saw the man that told me the tale not long ago) in this auditory.
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He hath traueiled in mo countries thē one.
He hath traveled in more countries them one.
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He toulde me that there was once a pretour in Rome, Lorde mayre of Rome, a ryche manne, one of the richest marchauntes in all the cytye,
He told me that there was once a Pretour in Room, Lord Mary of Room, a rich man, one of the Richest Merchants in all the City,
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& sodaynelye he was caste in the castle Aungell. It was herde of, & euerye man, whispered in an others eare.
& suddenly he was cast in the castle Angel. It was herd of, & every man, whispered in an Others ear.
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What hath he done? Hathe he kylled anye man? No. Hath he medled wyth Alam, oure holye fathers marchādice? No, Hath he coūterfaited our holy fathers Bulles? No. For these were hye treasons ▪
What hath he done? Hath he killed any man? No. Hath he meddled with Alarm, our holy Father's merchandise? No, Hath he counterfeited our holy Father's Bulls? No. For these were high treasons ▪
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One rowned an other in the ear and said. Erat Diues. He was a riche man. A great fault.
One round an other in the ear and said. Erat Diues. He was a rich man. A great fault.
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Here was a goodlye pray for that holye father. It was in Popes Iulius tyme, he was a greate warrioure.
Here was a goodly prey for that holy father. It was in Popes Julius time, he was a great warrioure.
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Thys praye would healpe hym to mayntayne hys warres, a ioly praye for our holy father.
This pray would help him to maintain his wars, a jolly pray for our holy father.
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So thys woman was Diues She was a rych womā, she had her lādes by the Shiriffes nose He was a gentil man of a long nose.
So this woman was Diues She was a rich woman, she had her Lands by the Sheriffs nose He was a gentle man of a long nose.
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Such a cup, such a couer. She wold not depart from her own. Thys Shyriffe was a couetnouse man, a worldely man.
Such a cup, such a cover. She would not depart from her own. This Sheriff was a couetnouse man, a worldly man.
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The Iudge at the enpanelyng of the queste, hadde hys grauelookes, and charged them wyth thys.
The Judge At the enpanelyng of the quest, had his grauelookes, and charged them with this.
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It was the Kynges matter, loke well vpon it. When it makes for their purpurpose, they haue the Kynge, the kynge in theyr mouthes.
It was the Kings matter, look well upon it. When it makes for their purpurpose, they have the King, the King in their mouths.
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Wel, some what there was, ther was walkynge of angelles betwene them.
Well, Some what there was, there was walking of Angels between them.
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I would wishe that of suche a Iudge in Englande nowe, we might haue ye skin hāged vp. I would wish that of such a Judge in England now, we might have you skin hanged up.
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It were a goodly signe the sygne of the iudges skynne. It shoulde be Lotis wyfe, to all Iudges that shoulde folow after.
It were a goodly Signen the Signen of the judges skin. It should be Lotos wife, to all Judges that should follow After.
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By thys ye may perceiue, it is possible for a manne to answere for hym self, and be arrained at the barre, & neuertheles to haue wronge.
By this you may perceive, it is possible for a man to answer for him self, and be arraigned At the bar, & nevertheless to have wrong.
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Yea, ye shall haue it in fourme of lawe, and yet haue wronge to.
Yea, you shall have it in Form of law, and yet have wrong to.
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1344
So it is possible ▪ in a case, for a manne that hath in his absence ataintement to haue right, & no wronge.
So it is possible ▪ in a case, for a man that hath in his absence ataintement to have right, & no wrong.
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1345
I wyl not saye naye, but it is a good lawe for a man to answere for him selfe, this is reasonable, alowable & good.
I will not say nay, but it is a good law for a man to answer for him self, this is reasonable, allowable & good.
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1346
And yet suche an vrgente cause maye be, suche a respect to a commune wealth, that a man may rightlye be condemned in hys absence.
And yet such an urgent cause may be, such a respect to a commune wealth, that a man may rightly be condemned in his absence.
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1347
There be such causes that a man maye in hys absence be condemned, but not ofte,
There be such Causes that a man may in his absence be condemned, but not oft,
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1348
except they be such cases that the reason of the generall lawe maye be kepte.
except they be such cases that the reason of the general law may be kept.
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1349
I am prouoked of some to condēpne this lawe, but I am not able, so it be but for a time,
I am provoked of Some to condemn this law, but I am not able, so it be but for a time,
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1350
and vpon wayghty consideraciōs, so that it be vsed rarely, seldomly, for auoyding distrubaunce in the cōmune wealth, such an epiky and moderacion maye be vsed in it.
and upon wayghty considerations, so that it be used rarely, seldomly, for avoiding distrubaunce in the commune wealth, such an epiky and moderation may be used in it.
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1351
And neuertheles it is verye mete and requisite that a man should answere for hym selfe ▪
And nevertheless it is very meet and requisite that a man should answer for him self ▪
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1352
We must consider the groūd of the lawe: for Ratio legis, anima legis. The reason of the lawe, is the soule of the lawe.
We must Consider the ground of the law: for Ratio Legis, anima Legis. The reason of the law, is the soul of the law.
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1353
Why? what is the reason and ende of the lawe? It is thys, that no man shoulde be iniured.
Why? what is the reason and end of the law? It is this, that no man should be injured.
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A man may in hys attayntmente haue no more wronge done hym then if he aunswered for hym selfe.
A man may in his attayntmente have no more wrong done him then if he answered for him self.
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1355
Ah then I am not able to saye, that in no wise, and arrainemēt maye be tourned in to attaintement.
Ah then I am not able to say, that in no wise, and arraignment may be turned in to attaintement.
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A mā maye haue wronge (and that in open iudgemente) and in forme of lawe,
A man may have wrong (and that in open judgement) and in Form of law,
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and yet alowed to aunswere for him self, and euen so is possible he maye haue ryghte,
and yet aloud to answer for him self, and even so is possible he may have right,
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1358
thoughe he neuer aunswere for hym selfe. I wyll not say but that the parliament houses both hye and lowe, may erre,
though he never answer for him self. I will not say but that the parliament houses both high and low, may err,
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1359
and yet they may do wel, & christen subiectes must take all thynges to the beste, and expounde theyr doynges well,
and yet they may do well, & christen Subjects must take all things to the best, and expound their doings well,
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1360
althoughe they can not yelde, a reason for it, except their proceadings be manifestli wicked,
although they can not yield, a reason for it, except their proceedings be manifestli wicked,
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1361
For though they can not attayne to se for what purpose thynges be done, it is no good reasone that they be called euell done therefore.
For though they can not attain to see for what purpose things be done, it is no good reason that they be called evil done Therefore.
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1362
And is thys a good argumente, he is not alowed to answer for hym selfe in thys place or that place, where he wyll appoynte: And is this a good argument, he is not aloud to answer for him self in this place or that place, where he will appoint:
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1363
Ergo, he is not alowed to answere for him selfe? No. He myght haue aunswered the beste he coulde for hym selfe before a greate meanye,
Ergo, he is not aloud to answer for him self? No. He might have answered the best he could for him self before a great meanye,
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1364
and haue hadde moe to, if he had requyred theym.
and have had more to, if he had required them.
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1365
Yea, and was commaunded vpon his allegiaunce to speake for hym selfe, and to make aunswere,
Yea, and was commanded upon his allegiance to speak for him self, and to make answer,
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1366
but he woulde not nedes he woulde come oute to Iudgemente, and appoynte the place hym selfe.
but he would not needs he would come out to Judgement, and appoint the place him self.
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1367
A manne that answeres for hym selfe at the barre, is not allowed hys manne of lawe to answere for hym,
A man that answers for him self At the bar, is not allowed his man of law to answer for him,
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1368
but he muste aunswere hym selfe.
but he must answer him self.
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1369
Yet in the Parliament, althoughe he were not there hym selfe, anye frende he had, had lyberty to aunswere for him, franke,
Yet in the Parliament, although he were not there him self, any friend he had, had liberty to answer for him, frank,
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1370
and fre, I know of the olde manner.
and from, I know of the old manner.
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1371
The tenour of the wryttes is thys, Euerye man to speake the best he knoweth of hys conscience,
The tenor of the wryttes is this, Every man to speak the best he Knoweth of his conscience,
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1372
for the kynges magesties honour, and the wealth of the realme.
for the Kings majesties honour, and the wealth of the realm.
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1373
There were in the Paliamente in both houses, a great meanye learned men, conscionable men, wise mē.
There were in the Paliamente in both houses, a great meanye learned men, conscionable men, wise men.
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1374
When that man was attainted there, and they hadde lybertye, ther to say naye, to his attayntmente yf they woulde.
When that man was attainted there, and they had liberty, there to say nay, to his attayntmente if they would.
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1375
Sure I am the mooste allowed it, or else it coulde not haue gone forwarde. These premisses considered.
Sure I am the most allowed it, or Else it could not have gone forward. These premises considered.
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1376
I woulde haue you to beare such a hert, as it be commeth christen subiectes. I knowe what men say of me wel ynoughe, I could pourge my selfe.
I would have you to bear such a heart, as it be comes christian Subjects. I know what men say of me well enough, I could purge my self.
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1377
There is that prouokes me to speake againste thys lawe of attayntemente, they saye I am not indyfferente.
There is that provokes me to speak against this law of attayntemente, they say I am not indyfferente.
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1378
Surelye I woulde haue it to be doone rarely vpon some greate respect to the commune wealth,
Surely I would have it to be done rarely upon Some great respect to the commune wealth,
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1379
for a uoiding of greater tumulte and peryll.
for a voiding of greater tumult and peril.
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1380
Saynct Paule was allowed to answere for hym selfe, if Lisias the tribune hadde not plucte hym awaye from shewynge of hys matter, it hadde coste hym hys lyfe. Saint Paul was allowed to answer for him self, if Lysias the tribune had not plucte him away from show of his matter, it had cost him his life.
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1381
Where he was saued by the magystrate, beynge but a pryuate manne. Where he was saved by the Magistrate, being but a private man.
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1382
Wyll ye not alowe that some thyng be done as wel for sauyng of the magistrates lyfe? It be houes theym of the Parliament to looke wel vpon the matter.
Wyll you not allow that Some thing be done as well for Saving of the Magistrates life? It be hoves them of the Parliament to look well upon the matter.
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1383
And I for my parte thyncke not but they dyd well, else I should not yelde the dutye of a subiecte.
And I for my part think not but they did well, Else I should not yield the duty of a Subject.
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1384
Some liken me to doctour Shaw, that preached at Pauls crosse, that Kynge Edwardes sonnes were bastardes.
some liken me to Doctor Shaw, that preached At Paul's cross, that King Edwards Sons were bastards.
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1385
An easy matter for one of the counsell to doctour Shaw did.
an easy matter for one of the counsel to Doctor Shaw did.
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1386
Me thinke you beynge the kynges seruaūt and hys offycer, shoulde thynke better on the Kynge,
Me think you being the Kings servant and his officer, should think better on the King,
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1387
and hys councell, thoughe I were lyght of belefe.
and his council, though I were Light of belief.
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1388
If he had bene a true man to hys mayster, he woulde neuer haue spoken it.
If he had be a true man to his master, he would never have spoken it.
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1389
The counsaile nedes not my lye, for the defence of that, that they do. I canne beare it of my selfe.
The counsel needs not my lie, for the defence of that, that they do. I can bear it of my self.
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Concernynge my selfe, that which I haue spoken, hath done some good. You wyl say this.
Concerning my self, that which I have spoken, hath done Some good. You will say this.
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1391
The Parliamente house are wyser then I am, you myghte leaue theym to the defence of thē selues.
The Parliament house Are Wiser then I am, you might leave them to the defence of them selves.
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1392
Althoughe the men of the Parliment house can defende them selues, yet haue I spoken thys of a good zeale,
Although the men of the Parliament house can defend them selves, yet have I spoken this of a good zeal,
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1393
and a good groūd of the Admiralles wrytynge, I haue not fayned, nor lyed one iote.
and a good ground of the Admirals writing, I have not feigned, nor lied one jot.
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1394
Use youre Iudgement and languages, as it becommeth Christian subiectes. I wyll nowe leaue the honourable counsayle to answere for them selues.
Use your Judgement and languages, as it becomes Christian Subjects. I will now leave the honourable counsel to answer for them selves.
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1395
He cōfessed one facte, he woulde haue hadde the gouernaunce of the kinges maiestye.
He confessed one fact, he would have had the governance of the Kings majesty.
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1396
And wot ye whye? He sayed he would not in his minoritie haue hym broughte vp lyke a warde.
And wot you why? He said he would not in his minority have him brought up like a ward.
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1397
I am sure he hath bene brought vp so Godly, with such Scholemasters as neuer kyng was in Englande,
I am sure he hath be brought up so Godly, with such Schoolmasters as never King was in England,
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1398
and so hathe prospered vnder them, as neuer none dyd.
and so hath prospered under them, as never none did.
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1399
I wotte not what he mente by hys brynging vp like a warde, onles he woulde haue hym not to go hys boke and learne as he doeth.
I wot not what he mente by his bringing up like a ward, unless he would have him not to go his book and Learn as he doth.
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Nowe woo worth hym, yet I wyl not say so neyther, but I pray God amend hym,
Now woo worth him, yet I will not say so neither, but I pray God amend him,
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1401
or els God send him short lyfe, that woulde haue my soueraygne not to be brought vp in learnynge,
or Else God send him short life, that would have my sovereign not to be brought up in learning,
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1402
and woulde plucke hym from hys booke.
and would pluck him from his book.
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1403
I aduertyse the therfore my fellow subiecte, vse thy tonge better, and expounde well the doynges of the magystrates.
I advertise the Therefore my fellow Subject, use thy tongue better, and expound well the doings of the Magistrates.
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1404
Now to the purpose, for these thynges lette me of my matter,
Now to the purpose, for these things let me of my matter,
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1405
Some saye preachers should not meddle wyth suche matters, but dyd not our Sauiour Iesus Christ medle wyth matters of Iudgemente,
some say Preachers should not meddle with such matters, but did not our Saviour Iesus christ meddle with matters of Judgement,
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when he spake of the wycked Iudge, to leaue ensample to vs that follow, to do the same?
when he spoke of the wicked Judge, to leave ensample to us that follow, to do the same?
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1407
Ye se here, that Ladye couetuousnes is a fruitfull woman, euer chyldynge, and euer bryngynge forthe her fruites. It is a true saynge.
You see Here, that Lady couetuousnes is a fruitful woman, ever chyldynge, and ever bringing forth her fruits. It is a true saying.
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Radi• omnium malorū auaricia. Couetousnes is the root of al wyckednes.Radi• omnium malorū auaricia. Covetousness is the root of all wickedness.
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One wyl saye paraduenture, you speake vnsemelye and in conuenyentlye so to be agaynste the offycers ▪ for takynge of rewardes in doyng pleasures.
One will say Peradventure, you speak unseemly and in conuenyentlye so to be against the Officers ▪ for taking of rewards in doing pleasures.
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Ye consyder not the matter to the bottome. Their offices be bought for great sommes, now howe shall they receyue theyr money agayne, You Consider not the matter to the bottom. Their Offices be bought for great sums, now how shall they receive their money again,
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1411
but by brybyng ye woulde haue them vndone. Some of thē gaue. CC. poūdes some.v. C. pounde, some.ii. M poūd.
but by bribing you would have them undone. some of them gave. CC. pounds Some v C. pound, Some ii M pound.
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And how shal thei gather vp thys monye agayne, but by healpyng them selues in theyre offyce.
And how shall they gather up this money again, but by helping them selves in their office.
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1413
And is it so trow ye? Are ciuile offices bought for monei? Lorde God.
And is it so trow you? are civil Offices bought for monei? Lord God.
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1414
Who would haue thought that? Let vs not be to hasty to credit it.
Who would have Thought that? Let us not be to hasty to credit it.
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1415
For then we haue the old prouerbe, Omnia •e••lpa Roma. Althinges ar sold for mony at Rome,
For then we have the old proverb, Omnia •e••lpa Roma. All things Are sold for money At Room,
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1416
& Rome is come home to our own dores. If thei by, they must nedes sell, for it is wittely spoken.
& Room is come home to our own doors. If they by, they must needs fell, for it is wittely spoken.
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1417
Vendere iure potest emerat ille prius. He may lawefully sel it, he bought it before.Vendere iure potest emerat Isle prius. He may lawfully sell it, he bought it before.
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1418
God forfend that euer any such enormitie shuld be in England, that ciuile offyces should be bought and soulde, wher as men shulde haue thē geuē thē for theyr worthines, I would the kinges maiestie shuld seke thorow his real me for mete men, and able men, worthye to be in offyce,
God forfend that ever any such enormity should be in England, that civil Offices should be bought and sold, where as men should have them given them for their worthiness, I would the Kings majesty should seek thorough his real me for meet men, and able men, worthy to be in office,
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1419
yea and giue thē liberally for theyr paines, and rather geue thē monye to take the office in hande,
yea and give them liberally for their pains, and rather give them money to take the office in hand,
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1420
then they to geue money for it.
then they to give money for it.
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1421
This byinge of offyces is a makynge of bryberye, it is an enducinge, and enforsyng, and compelling of men to briberye.
This buying of Offices is a making of bribery, it is an inducing, and enforsyng, and compelling of men to bribery.
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Holye scripture qualyfieth the officers and sheweth what maner of mē they shuld be and of what qualites, Vi•os fortes. Some Translacyons haue Viros sapientes. The Englishe translaciō hath it verye welll.
Holy scripture qualyfieth the Officers and shows what manner of men they should be and of what qualities, Vi•os forts. some Translations have Viros Wise. The English Translation hath it very welll.
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1423
Menne of actyuitye that haue stomakes to do theyr office, thei must not be milke soppes, nor whyte leuered knyghtes.
Menne of actyuitye that have stomachs to do their office, they must not be milk sops, nor white leuered Knights.
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1424
they muste be wyse, hartye, hardye men of a good stomake. Secōdarely, he qualifieth them wyth the feare of god.
they must be wise, hearty, hardy men of a good stomach. Secondarily, he Qualifieth them with the Fear of god.
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He saieth they must be Timentes deum. fearyng God. For yf he feare God he shalbe no briber, no peruerter of iudgemente, faithful.
He Saith they must be Fearing God. fearing God. For if he Fear God he shall no briber, no perverter of judgement, faithful.
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1426
Thyrdly they must be chosen offycers. In quibus est veritatis. In whome is truth. If he saye it, it shalbe done. Fourthly.
Thirdly they must be chosen Officers. In quibus est veritatis. In whom is truth. If he say it, it shall done. Fourthly.
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1427
Qui oderunt auaritiam. Hatynge couetousnes, farre from it, he wyll not come •ere it, that hateth it.Qui oderunt auaritiam. Hating covetousness, Far from it, he will not come •ere it, that hates it.
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1428
It is not he that wyll geue.v C pounde for an offyce. With these qualityes Goddes wysdome woulde haue magistrates to be qualyfied. It is not he that will give v C pound for an office. With these qualities Goddess Wisdom would have Magistrates to be qualyfied.
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1429
Thys cometh from the deuilles cōsistoroy to pay.v. C. poundes for one offyce.
This comes from the Devils consistory to pay v C. pounds for one office.
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1430
If they paye so much, it must nedes followe that they take bribes, that they be bribe takers.
If they pay so much, it must needs follow that they take Bribes, that they be bribe takers.
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1431
Suche as be mete to beare office seke them out, hyere them, geue them compotente and lyberall fees that they shall not nede to take anye bribes.
Suche as be meet to bear office seek them out, Higher them, give them compotente and liberal fees that they shall not need to take any Bribes.
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1432
And if ye be at selling ciuile offices, ye ar as they which sell theyr benefyces,
And if you be At selling civil Offices, you Are as they which fell their Benefices,
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1433
and so we shal haue Omnia ue••lia. Al thinges boughte for monye.
and so we shall have Omnia ue••lia. All things bought for money.
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1434
I meruaile the groūde gapes not and deuours vs, how be it, we ought not to maruayle,
I marvel the ground gapes not and devours us, how be it, we ought not to marvel,
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1435
surely it is, the great lenitie of god that suffers it.
surely it is, the great lenity of god that suffers it.
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1436
Oh Lord in what case are we If the great mē in Turky shuld vse in theyr religion of Mahomete to sell as our patrons cōmonlye sell benefyces here, the offyce of preaching, the office of saluacion it should be taken as an intollerable thing.
O Lord in what case Are we If the great men in Turky should use in their Religion of Mohammed to fell as our Patrons commonly fell Benefices Here, the office of preaching, the office of salvation it should be taken as an intolerable thing.
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1437
The turk would not suffer it in his commō wealth.
The turk would not suffer it in his Common wealth.
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1438
Patrons be charged to se ye office done, & not to seke a lucre and a gaine by his patrō ship.
Patrons be charged to see you office done, & not to seek a lucre and a gain by his patron ship.
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1439
Ther was a patrō in Englād (whē it was) that had a benefyce fallen into hys hand and a good brother of mine came vnto hym & brought him.xxx. Apples in a dysh, and gaue thē his man to carrye them to his maister.
There was a patron in Englād (when it was) that had a benefice fallen into his hand and a good brother of mine Come unto him & brought him xxx Apples in a dish, and gave them his man to carry them to his master.
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1440
It is like he gaue one to his mā for his laboure to make vp the game,
It is like he gave one to his man for his labour to make up the game,
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1441
& so ther was.xxxi This man cōmeth to his mayster and presented hym with the dyshe of Apples, sayinge.
& so there was xxxi This man comes to his master and presented him with the dish of Apples, saying.
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1442
Syr suche a man hathe sente you a dyshe of frute, and desyreth you to be good vnto hym for such a benefice.
Sir such a man hath sent you a dish of fruit, and desireth you to be good unto him for such a benefice.
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1443
Tushe tushe (quod he) thys is no apple matter, I wyll none of hys apples.
Tush tush (quod he) this is no apple matter, I will none of his Apples.
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1444
I haue as good as these (or as he hathe any) in mine owne orcheard.
I have as good as these (or as he hath any) in mine own orcheard.
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1445
The man came to the pryest againe, and toulde hym what hys mayster saied.
The man Come to the priest again, and told him what his master said.
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1446
Then quod the priest desyre hym yet to proue one of thē for my sake, he shal find thē much better thē they loke for.
Then quod the priest desire him yet to prove one of them for my sake, he shall find them much better them they look for.
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1447
He cut one of them and founde ten peces of golde in it. Mary quod he, thys is a good apple.
He Cut one of them and found ten Pieces of gold in it. Mary quod he, this is a good apple.
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1448
The pryest standyng not farre of, heringe what the Gentle mā sayed, cryed out and answered, they are all one apples I warrante you Syr, they grewe al on one tree, and haue all one taste.
The priest standing not Far of, hearing what the Gentle man said, cried out and answered, they Are all one Apples I warrant you Sir, they grew all on one tree, and have all one taste.
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1449
Well, he is a good fellowe, let hym haue it quod the patrone. &c. Get you a grafte of this tre and I warraunt you it shall stande you in better steade then all Sayncte Paules learnynge.
Well, he is a good fellow, let him have it quod the patron. etc. Get you a graft of this Tree and I warrant you it shall stand you in better stead then all Saint Paul's learning.
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1450
Well, let patrons take hede for they shall aunswere for all the soules that peryshe throughe theyr defaute. Well, let Patrons take heed for they shall answer for all the Souls that perish through their default.
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1451
There is a saying that ther be a greate maenye in Englande that saye there is no soule, that beleue not in the immortalitye of mās soule, that thyncke it is not eternal,
There is a saying that there be a great maenye in England that say there is no soul, that believe not in the immortality of men soul, that think it is not Eternal,
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1452
but like a dogges soule, that thynke there is neyther heauen nor hell.
but like a Dogs soul, that think there is neither heaven nor hell.
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1453
Oh Lorde, what a wayghtye matter is thys? What a lamentable thynge in a chrysten common wealth? I can not tell what they saye,
O Lord, what a weighty matter is this? What a lamentable thing in a christen Common wealth? I can not tell what they say,
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1454
but I perceyue by theyr worckes that they thyncke so, or elles they woulde neuer do as they do.
but I perceive by their works that they think so, or Else they would never do as they do.
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1455
These sellers of offices shew that they beleue that there is neyther hell nor heauen. It is taken for a laughynge matter, wel, I wyll gooe on. Now to the Chapiter.
These sellers of Offices show that they believe that there is neither hell nor heaven. It is taken for a laughing matter, well, I will gooe on. Now to the Chapter.
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1456
The children of Israell came to Samuell and sayed S•••uisti. Thou arte growen into age. Geue vs a King? Thy sonnes walke not in thy wayes.
The children of Israel Come to Samuel and said S•••uisti. Thou art grown into age. Give us a King? Thy Sons walk not in thy ways.
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1457
What a heauenes was thys to father Samuels herte, to here that hys sonnes (whom he hadde so wel brought vppe) should swarue from hys wayes that he had walked in.
What a heavens was this to father Samuels heart, to Here that his Sons (whom he had so well brought up) should swerve from his ways that he had walked in.
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1458
Father Sāuel go•th to God to knowe hys wyll and pleasure in thys matter, God answered, let them haue a Kynge.
Father Sanuel go•th to God to know his will and pleasure in this matter, God answered, let them have a King.
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1459
They haue not caste the a waye but me, that I shoulde not raygne ouer them.
They have not cast the a Way but me, that I should not Reign over them.
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1460
Thys is theyr grounde that saye a kyng is an odiouse thing and not acceptable before the face of God.
This is their ground that say a King is an odious thing and not acceptable before the face of God.
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1461
Thus they forcr and violent thys place to make for theyr purpose, wher no such thynge is mente. Thus they forcr and violent this place to make for their purpose, where not such thing is mente.
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1462
Shewe the Israelites (sayth God) and testify to them a kinges authorite & what a thing a king is,
Show the Israelites (say God) and testify to them a Kings Authority & what a thing a King is,
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1463
& what a king wyll do.
& what a King will do.
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1464
And ye wyll not perswade them, I wyll not here them heare after, whē they shall trie vnto me.
And you will not persuade them, I will not hear them hear After, when they shall try unto me.
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1465
I muste nedes cōfesse that the Iewes trespassed against almighty God in askīg of a King.
I must needs confess that the Iewes trespassed against almighty God in asking of a King.
pns11 vmb av vvi cst dt np2 vvn p-acp j-jn n1 p-acp vvg pp-f dt n1.
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1466
But heare is ye matter, in what thinge ther offence stode, whether absolutelie in askynge a kynge, or in any other circumstaunce. It was in a circumstaunce. They sayed not. But hear is the matter, in what thing their offence stood, whither absolutely in asking a King, or in any other circumstance. It was in a circumstance. They said not.
p-acp n1 vbz dt n1, p-acp r-crq n1 po32 n1 vvd, cs av-j p-acp vvg dt n1, cc p-acp d j-jn n1. pn31 vbds p-acp dt n1. pns32 vvd xx.
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1467
Aske vs a kynge of God: but make vs a kynge to iudge vs, as all other nacions haue.
Ask us a King of God: but make us a King to judge us, as all other Nations have.
vvb pno12 dt n1 pp-f np1: cc-acp vvb pno12 dt n1 pc-acp vvi pno12, p-acp d j-jn n2 vhb.
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1468
They woulde haue a kynge of theyr owne swinge and of theyr owne election, as thoughe they paste not of God.
They would have a King of their own swinge and of their own election, as though they past not of God.
pns32 vmd vhi dt n1 pp-f po32 d n1 cc pp-f po32 d n1, c-acp cs pns32 vvi xx pp-f np1.
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1469
In a nother poynte there was pryde. They would be lyke the heathē & iudged vnder kynges as they wer.
In a neither point there was pride. They would be like the heathen & judged under Kings as they were.
p-acp dt av-dx n1 a-acp vbds n1. pns32 vmd vbi av-j dt j-jn cc vvn p-acp n2 c-acp pns32 vbdr.
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1470
Thyrdly, they offended God because they asked a kynge to the iniury & wronge of good father Samuell to depose him, so this was a wrong toward Samuel.
Thirdly, they offended God Because they asked a King to the injury & wrong of good father Samuel to depose him, so this was a wrong towards Samuel.
ord, pns32 vvd np1 c-acp pns32 vvd dt n1 p-acp dt n1 cc n-jn pp-f j n1 np1 pc-acp vvi pno31, av d vbds dt n-jn p-acp np1.
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1471
It was not wt Samuel & hys childrē like as wyth Ealy & his childrē, Ophenes and Phines.
It was not with Samuel & his children like as with Evil & his children, Ophens and Phines.
pn31 vbds xx p-acp np1 cc po31 n2 av-j a-acp p-acp np1 cc po31 n2, np1 cc np1.
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Image 136
1472
They were cruel, who with hokes taken the fleshe out of the pottes when that sacrifyce was offered to god, brought the people in to a cōtēpt of Gods word They were lecherers.
They were cruel, who with hokes taken the Flesh out of the pots when that sacrifice was offered to god, brought the people in to a contempt of God's word They were lecherers.
pns32 vbdr j, r-crq p-acp vvz vvn dt n1 av pp-f dt n2 c-crq d n1 vbds vvn p-acp n1, vvd dt n1 p-acp p-acp dt n1 pp-f npg1 n1 pns32 vbdr n2.
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1473
Theyr s•nne were manifestlye and notoriously knowyn:
Their s•nne were manifestly and notoriously known:
po32 n1 vbdr av-j cc av-j vvn:
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1474
but theyr father Elye knowynge and herynge of it dyd blame them, but nothinge to purpose, he dyd not ernestly & substancially chastise them, but their father Elijah knowing and hearing of it did blame them, but nothing to purpose, he did not earnestly & substantially chastise them,
p-acp po32 n1 np1 vvg cc n-vvg pp-f pn31 vdd vvi pno32, cc-acp pix p-acp n1, pns31 vdd xx av-j cc av-j vvi pno32,
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1475
and therfore he was iustlye deposed of God The sinnes of Samuelles sonnes were not knowen, they were not so notorious,
and Therefore he was justly deposed of God The Sins of Samuels Sons were not known, they were not so notorious,
cc av pns31 vbds av-j vvn pp-f np1 dt n2 pp-f n2 n2 vbdr xx vvn, pns32 vbdr xx av j,
(6) sermon (DIV1)
321
Image 136
1476
wherfore, it was not wyth father Samuell as it was wyth Elye, hys sonnes fautes were takynge of brybes and peruertynge of iudgementes.
Wherefore, it was not with father Samuel as it was with Elijah, his Sons Faults were taking of Bribes and perverting of Judgments.
c-crq, pn31 vbds xx p-acp n1 np1 p-acp pn31 vbds p-acp np1, po31 ng1 n2 vbdr vvg pp-f n2 cc vvg pp-f n2.
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1477
Ye knowe that brybery is a secrete faute, and therefore it was not knowen. It was done vnder a coloure and a pretēce of iustice, hidlye & couertly done.
You know that bribery is a secret fault, and Therefore it was not known. It was done under a colour and a pretence of Justice, hidlye & covertly done.
pn22 vvb d n1 vbz dt j-jn n1, cc av pn31 vbds xx vvn. pn31 vbds vdn p-acp dt n1 cc dt n1 pp-f n1, j cc av-j vdn.
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1478
Therfore because it stode in brybes it was not like in Samuell as in Ely.
Therefore Because it stood in Bribes it was not like in Samuel as in Ely.
av c-acp pn31 vvd p-acp n2 pn31 vbds xx av-j p-acp np1 c-acp p-acp np1.
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Image 137
1479
It is a daungerous thing to be in office for qui attingit picē coinquinabitur ad ea He that medleth with pitch is like to be spotted with it.
It is a dangerous thing to be in office for qui attingit picē coinquinabitur ad ea He that meddleth with pitch is like to be spotted with it.
pn31 vbz dt j n1 pc-acp vbi p-acp n1 p-acp fw-la fw-la fw-la fw-la fw-la fw-la pns31 cst vvz p-acp n1 vbz av-j pc-acp vbi vvn p-acp pn31.
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1480
Brybes maye be assēbled to pitch, for euen as pitch doth pollute theyr handes ye medle with it: Bribes may be assembled to pitch, for even as pitch does pollute their hands you meddle with it:
n2 vmb vbi vvn pc-acp vvi, c-acp av-j c-acp n1 vdz vvi po32 n2 pn22 vvi p-acp pn31:
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1481
so bribes wyll bringe you to peruertinge of iustice. Beware of pitch, you iudges of ye world, bribes wyll make you peruerte iustice. Why you wyll say. We touche none. No mary.
so Bribes will bring you to perverting of Justice. Beware of pitch, you judges of the world, Bribes will make you pervert Justice. Why you will say. We touch none. No marry.
av n2 vmb vvi pn22 p-acp vvg pp-f n1. vvb pp-f n1, pn22 n2 pp-f dt n1, n2 vmb vvi pn22 vvb n1. c-crq pn22 vmb vvi. pns12 vvb pix. uh-dx uh.
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1482
But my Mystres your wyfe hath a fine fing•r, she toucheth it for you or els you haue a seruaūt a •••eribus, he wyll say yf you wyl come to my master & offer him a yoke of oxen, you shal spede neuer the worsse,
But my Mistress your wife hath a fine fing•r, she touches it for you or Else you have a servant a •••eribus, he will say if you will come to my master & offer him a yoke of oxen, you shall speed never the Worse,
p-acp po11 n1 po22 n1 vhz dt j n1, pns31 vvz pn31 p-acp pn22 cc av pn22 vhb dt n1 dt fw-la, pns31 vmb vvi cs pn22 vmb vvi p-acp po11 n1 cc vvi pno31 dt n1 pp-f n2, pn22 vmb n1 av-x dt av-jc,
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1483
but I thincke my Mayster wyll take none, whē he hath offered thē to ye maister,
but I think my Master will take none, when he hath offered them to you master,
cc-acp pns11 vvb po11 n1 vmb vvi pix, c-crq pns31 vhz vvn pno32 p-acp pn22 vvb,
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Image 137
1484
then cōmes another seruaunt and sayes.
then comes Another servant and Says.
av vvz j-jn n1 cc vvz.
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Image 137
1485
If you wyll bring thē to the clarke of the kichen, you shallbe remembred the better.
If you will bring them to the Clerk of the kitchen, you shall remembered the better.
cs pn22 vmb vvi pno32 p-acp dt n1 pp-f dt n1, pn22 vmb vvd dt jc.
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322
Image 137
1486
Thys is a fryerly fassion that wyll receyue no monye in theyr handes, but wyll haue it put vpon theyr sleues.
This is a fryerly fashion that will receive no money in their hands, but will have it put upon their sleves.
d vbz dt j n1 cst vmb vvi dx n1 p-acp po32 n2, cc-acp vmb vhi pn31 vvn p-acp po32 n2.
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Image 137
1487
A goodly rage of popyshe religyon.
A goodly rage of popish Religion.
dt j n1 pp-f j n1.
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Image 137
1488
They be lyke graye fryers, they wyll not be sene to receyue no brybes them selues but haue other to receiue for them.
They be like gray Friars, they will not be seen to receive no Bribes them selves but have other to receive for them.
pns32 vbb av-j j-jn n2, pns32 vmb xx vbi vvn pc-acp vvi dx n2 pno32 n2 p-acp vhb j-jn pc-acp vvi p-acp pno32.
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Image 137
1489
Thoughe Samuell sonnes were preuye brybers and kepte the thynge verye close, yet the crye of the people brought it to Samuel, It was a hyd kynde of sinne.
Though Samuel Sons were preuye bribers and kept the thing very close, yet the cry of the people brought it to Samuel, It was a hid kind of sin.
cs np1 n2 vbdr zz n2 cc vvd dt n1 av av-j, av dt n1 pp-f dt n1 vvd pn31 p-acp np1, pn31 vbds av vvd n1 pp-f n1.
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Image 137
1490
For mē in thys poynte, woulde face it and brace it and make a shew of vpryghte dealynge, when they be most gyltye. Neuerthelesse this gere came out.
For men in this point, would face it and brace it and make a show of vpryghte dealing, when they be most guilty. Nevertheless this gere Come out.
p-acp n2 p-acp d n1, vmd vvi pn31 cc n1 pn31 cc vvi dt n1 pp-f j n-vvg, c-crq pns32 vbb av-ds j. av d n1 vvd av.
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Image 138
1491
Oh wycked sonnes, that brought both their father to deposiciō and thē selues, to shame. When Samuel herd of theyr faut, he went not about to excuse their fautes.
O wicked Sons, that brought both their father to deposition and them selves, to shame. When Samuel heard of their fault, he went not about to excuse their Faults.
uh j n2, cst vvd d po32 n1 p-acp n1 cc pno32 n2, pc-acp vvi. c-crq np1 n1 pp-f po32 n1, pns31 vvd xx p-acp pc-acp vvi po32 n2.
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Image 138
1492
He would not beare with hys sonnes. He would not.
He would not bear with his Sons. He would not.
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Image 138
1493
Communicari peccates alienis. Be partaker wyth hys sonnes offences he sayed Ego senui, ecce filii mei vobiscū sunt. Communication peccates alienis. Be partaker with his Sons offences he said Ego senui, ecce Sons mei vobiscū sunt.
np1 vvz fw-la. vbb n1 p-acp po31 ng1 n2 pns31 vvd fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.
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1494
As sone as he hearde of it, he delyuered hys sonnes to the people to be punyshed, He wente not aboute to excuse them ▪ nor sayed not, thys is the fyrst time, beare with them,
As soon as he heard of it, he Delivered his Sons to the people to be punished, He went not about to excuse them ▪ nor said not, this is the fyrst time, bear with them,
c-acp av c-acp pns31 vvd pp-f pn31, pns31 vvn po31 n2 p-acp dt n1 pc-acp vbi vvn, pns31 vvd xx p-acp pc-acp vvi pno32 ▪ cc vvd xx, d vbz dt ord n1, vvb p-acp pno32,
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1495
but presented theym by and by to the people, saying: Loe, here they be, take theym, do wyth them accordinge to theyr desertes.
but presented them by and by to the people, saying: Lo, Here they be, take them, do with them according to their deserts.
cc-acp vvd pno32 p-acp cc a-acp p-acp dt n1, vvg: uh, av pns32 vbb, vvb pno32, vdb p-acp pno32 vvg p-acp po32 n2.
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Image 138
1496
Oh I woulde ther were no more bearers of other mens synnes, thē this good father Samuell was.
O I would there were no more bearer of other men's Sins, them this good father Samuel was.
uh pns11 vmd pc-acp vbdr dx dc n2 pp-f j-jn ng2 n2, pno32 d j n1 np1 vbds.
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Image 138
1497
I hearde of late of a notable bloudshed. A•dio. sayeth S. Paule and so do I.
I heard of late of a notable bloodshed. A•dio. Saith S. Paul and so do I.
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Image 138
1498
I know it not, but I hear of it.
I know it not, but I hear of it.
pns11 vvb pn31 xx, cc-acp pns11 vvb pp-f pn31.
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Image 138
1499
Ther was a searcher ī london, which executing his office displeased a marchaunt man, in so muche that when he was doing his office, they ware at wordes, the marchāt man threatned hym, the searcher saied ▪ the king shuld not lose his custome.
There was a searcher in london, which executing his office displeased a merchant man, in so much that when he was doing his office, they beware At words, the merchant man threatened him, the searcher said ▪ the King should not loose his custom.
pc-acp vbds dt n1 p-acp np1, r-crq vvg po31 n1 vvn dt n1 n1, p-acp av av-d cst c-crq pns31 vbds vdg png31 n1, pns32 vvd p-acp n2, dt n1 n1 vvd pno31, dt n1 vvd ▪ dt n1 vmd xx vvi po31 n1.
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1500
The marchant goes me home & sharpes his woodknife, & comes againe & knockes hym on ye head & killes him, they yt told me the tale sai it is winked at, they loke thorow ther fyngers & wyll not se it.
The merchant Goes me home & sharps his Wood knife, & comes again & knocks him on the head & kills him, they that told me the tale sai it is winked At, they look thorough their fingers & will not see it.
dt n1 vvz pno11 av-an cc vvz po31 n1, cc vvz av cc vvz pno31 p-acp dt n1 cc vvz pno31, pns32 pn31 vvd pno11 dt n1 zz pn31 vbz vvn p-acp, pns32 vvi p-acp po32 n2 cc vmb xx vvi pn31.
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Image 138
1501
Wheyther it be taken vp with a pardon or no I cā not tel, but this I am sure, & yf ye beare wt such matters the deuil shal bear you away to hel.
Whether it be taken up with a pardon or no I can not tell, but this I am sure, & if you bear with such matters the Devil shall bear you away to hell.
av-dx pn31 vbi vvn a-acp p-acp dt n1 cc av-dx pns11 vmb xx vvi, cc-acp d pns11 vbm j, cc cs pn22 vvb p-acp d n2 dt n1 vmb vvi pn22 av p-acp n1.
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Image 139
1502
Bloudshed & murder would haue no bearing It is a heinous thinge bloudshedynge & especially voluntary murder & prepensed murder.
Bloodshed & murder would have no bearing It is a heinous thing bloodshedding & especially voluntary murder & prepensed murder.
n1 cc n1 vmd vhi dx vvg pn31 vbz dt j n1 n1 cc av-j j-jn n1 cc j-vvn n1.
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Image 139
1503
Form Numerye God sayeth it poluteth the whole realme ▪ Polluitur illa terra, et ••non potest expiari sine sanguine.
From Numbers God Saith it poluteth the Whole realm ▪ Polluitur illa terra, et ••non potest expiari sine sanguine.
n1 n1 np1 vvz pn31 vvz dt j-jn n1 ▪ fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la.
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Image 139
1504
The lande can not be purged nor clensed agayne tyll hys bloude be shed that shed it.
The land can not be purged nor cleansed again till his blood be shed that shed it.
dt n1 vmb xx vbi vvn ccx vvd av p-acp po31 n1 vbi vvn cst vvd pn31.
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Image 139
1505
It is the office of a king to se suche murders punished with death.
It is the office of a King to see such murders punished with death.
pn31 vbz dt n1 pp-f dt n1 pc-acp vvi d n2 vvn p-acp n1.
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Image 139
1506
Non frustra gesta gladiū What wyl ye make of a kinge? He beareth a swerd before hym, (not a Pecokes fether) I go not about to styrrc you nowe to crudelitye, but I spake agaynste bearynge of bloudshed. Non frustra gesta gladiū What will you make of a King? He bears a sword before him, (not a Peacocks feather) I go not about to styrrc you now to crudelitye, but I spoke against bearing of bloodshed.
fw-fr fw-la fw-la fw-la r-crq vmb pn22 vvi pp-f dt n1? pns31 vvz dt n1 p-acp pno31, (xx dt n2 n1) pns11 vvb xx p-acp pc-acp vvi pn22 av p-acp n1, cc-acp pns11 vvd p-acp vvg pp-f n1.
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Image 139
1507
Thys bearynge must be loked vpon.
This bearing must be looked upon.
d vvg vmb vbi vvn p-acp.
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Image 139
1508
In certayne causes of murther such great circumstaunces may be, that the kynge maye pardon a murtherer.
In certain Causes of murder such great Circumstances may be, that the King may pardon a murderer.
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Image 139
1509
But if I were worthye to be of counsaylle, or if I were asked myne aduice, I wolde not haue the kynge to pardō a voluntary murtherer, a prepēsed murther.
But if I were worthy to be of counsaylle, or if I were asked mine Advice, I would not have the King to pardon a voluntary murderer, a prepensed murder.
p-acp cs pns11 vbdr j pc-acp vbi pp-f n1, cc cs pns11 vbdr vvn po11 n1, pns11 vmd xx vhi dt n1 pc-acp vvi dt j-jn n1, dt j-vvn n1.
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Image 139
1510
I can tell where one man slew an other, in a tounshyp, & was attached vpō the same.xii. men were impaneled, the man hadde frendes, the Shirife laboured the bench, the.xii. men stacke at it and sayed,
I can tell where one man slew an other, in a tounshyp, & was attached upon the same xii men were impaneled, the man had Friends, the Sheriff laboured the bench, the xii men stacke At it and said,
pns11 vmb vvi c-crq crd n1 vvd dt n-jn, p-acp dt n1, cc vbds vvn p-acp dt d crd n2 vbdr vvn, dt n1 vhd n2, dt n1 vvd dt n1, dt crd n2 zz p-acp pn31 cc vvd,
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1511
excepte he woulde disburse.xii. crownes they woulde fynd him gyltie. Meanes were found that the xii. crownes was payed.
except he would disburse xii crowns they would find him guilty. Means were found that the xii. crowns was paid.
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Image 139
1512
The quest commes in and sayes not giltye. Here was a not gyltye, for xii. crownes.
The quest comes in and Says not guilty. Here was a not guilty, for xii. crowns.
dt n1 vvz p-acp cc vvz xx j. av vbds dt xx j, p-acp crd. n2.
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325
Image 140
1513
Thys is bearing, And some of the bench were hanged, thei were wel serued. Thys makes men bolde to do murder and slaughter.
This is bearing, And Some of the bench were hanged, they were well served. This makes men bold to do murder and slaughter.
d vbz vvg, cc d pp-f dt n1 vbdr vvn, pns32 vbdr av vvn. d vvz n2 j pc-acp vdi n1 cc n1.
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Image 140
1514
We shoulde reserue murderynge tyll, we come to our ennemyes, and whyle the Kynge bydde vs fight.
We should reserve murdering till, we come to our enemies, and while the King bid us fight.
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Image 140
1515
He that wolde be stur hym than, were a pretie felow in dede. Crowenes? If theyr crownes were shauen to the shoulders they were serued well inoughe.
He that would be stir him than, were a pretty fellow in deed. Coronae? If their crowns were shaven to the shoulders they were served well enough.
pns31 cst vmd vbi n1 pno31 av, vbdr dt j n1 p-acp n1. n1? cs po32 n2 vbdr j-vvn p-acp dt n2 pns32 vbdr vvn av av-d.
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Image 140
1516
I knewe where a womanne was gotwyth chylde, and was a shamed at the matter,
I knew where a woman was gotwyth child, and was a shamed At the matter,
pns11 vvd c-crq dt n1 vbds av n1, cc vbds av vvn p-acp dt n1,
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1517
and wente into a secreate place, where she hadde no women at her trauail and was deliuered of thre chyldren at a byrthe.
and went into a secret place, where she had no women At her travail and was Delivered of Three children At a birth.
cc vvd p-acp dt j-jn n1, c-crq pns31 vhd dx n2 p-acp po31 n1 cc vbds vvn pp-f crd n2 p-acp dt n1.
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1518
She wrounge theyr neckes and caste theym into a water, and so kylde her chyldren.
She wrounge their necks and cast them into a water, and so kylde her children.
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1519
Sodaynelye, she was gaunte agayne, and her neyghboures suspectynge the matter, caused her to be examened, & she graunted all.
Suddenly, she was Gaunt again, and her neighbours suspecting the matter, caused her to be examened, & she granted all.
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1520
Afterwarde she was rayned at the barre for it, and dyspatched and founde not giltye, throughe bearynge of friendes and brybynge of the iudge.
Afterward she was rained At the bar for it, and dyspatched and found not guilty, through bearing of Friends and bribing of the judge.
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1521
Where at the same sessions, another poore womanne was hanged for stealing a fewe ragges of a hedge, that were not worthe a crowne.
Where At the same sessions, Another poor woman was hanged for stealing a few rags of a hedge, that were not worth a crown.
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1522
There was a certayne gentle, man a professour of the word of God (he spedde neuer the better for that ye maye besure) whoo was accused for murtheryng of a manne, where vppon he was cast into prison.
There was a certain gentle, man a professor of the word of God (he sped never the better for that you may besure) who was accused for murdering of a man, where upon he was cast into prison.
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1523
And by chaūce as he was in pryson one of hys friendes came vnto hym for to visite hym,
And by chance as he was in prison one of his Friends Come unto him for to visit him,
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1524
and he declared to hys friende that he was neuer gylty in the murtheryng of the man.
and he declared to his friend that he was never guilty in the murdering of the man.
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1525
So he wente hys wayes, the gentle man was arayned & condempned, and as he wente to hys execusion, he sawe hys frendes seruaunte, and sayd vnto hym.
So he went his ways, the gentle man was arayned & condemned, and as he went to his execusion, he saw his Friends servant, and said unto him.
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1526
Commende me to thy master, and I praye the tel him, I am the same man styl I was when he was wyth me.
Commend me to thy master, and I pray the tell him, I am the same man still I was when he was with me.
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1527
And if thou tary a whyle, thou shalt se me dye. There was sute made for thys mannes pardon, but it coulde not be gotten.
And if thou tarry a while, thou shalt see me die. There was suit made for this Man's pardon, but it could not be got.
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1528
Bilike the Shiriues or some other bare hym no good wyll. But he dyed for it. Belike the Sheriffs or Some other bore him no good will. But he died for it.
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1529
And afterwarde I beyng in the Tower, hauynge leaue to come to the Lieuetenauntes table.
And afterward I being in the Tower, having leave to come to the Lieutenants table.
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1530
I hearde hym saye that ther was a man hanged afterwarde, that kylled the same manne for whom this Gentyll man was put to death.
I heard him say that there was a man hanged afterward, that killed the same man for whom this Gentle man was put to death.
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1531
O Lord what bearyng, what bolsteryng of naughtye matters is thys in a Chrystian realme? I desyre youre Maiestye to remedye the matter, and God graūt you to se a redres in thys realme in your owne person.
O Lord what bearing, what bolstering of naughty matters is this in a Christian realm? I desire your Majesty to remedy the matter, and God grant you to see a redress in this realm in your own person.
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1532
Althoughe my Lord Protector I doubt not and the reste of the counsayle do in the meane whyle all that lyeth in theym to redresse thinges.
Although my Lord Protector I doubt not and the rest of the counsel do in the mean while all that lies in them to redress things.
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1533
I woulde such as be rulers, noble men & maisters should be at this poynt wt their seruauntes to certify them on thys sort.
I would such as be Rulers, noble men & masters should be At this point with their Servants to certify them on this sort.
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1534
If anye man go about to do you wrong I wyl do my best to helpe you in your right.
If any man go about to do you wrong I will do my best to help you in your right.
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1535
But if thou breke the lawe thou shalte haue iustice. If ye wyll be manquellers, murderers, & transgressoures, loke for no bearynge at my handes. A straunge thynge.
But if thou break the law thou shalt have Justice. If you will be manquellers, murderers, & transgressors, look for not bearing At my hands. A strange thing.
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1536
What nede wee in the vengaunce to burden oure selues wyth other mēnes synnes? Haue we not synnes inowe of oure owne? what neade haue I to burden my selfe wyth other mennes synnes? I haue burdens and.ii. heapes of synnes. One hepe of knowen sinnes, an other of vnknowen synnes. I hade nede to say.
What need we in the vengeance to burden our selves with other men's Sins? Have we not Sins inowe of our own? what neade have I to burden my self with other men's Sins? I have burdens and ii heaps of Sins. One hepe of known Sins, an other of unknown Sins. I hade need to say.
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1537
Aboccultis meis mūdame domine O Lorde deliuer me frō my hidden and my vnknowē synnes,Aboccultis meis mūdame domine O Lord deliver me from my hidden and my unknown Sins,
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1538
Then if I beare wyth other mennes synnes, I muste saye Delyuer me frome my other mennes sinnes.
Then if I bear with other men's Sins, I must say Deliver me from my other men's Sins.
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Image 142
1539
A straunge sayinge, frome my other mens synnes. Who beareth wyth other folkes offences, he communycateth wyth other folkes synnes.
A strange saying, from my other men's Sins. Who bears with other folks offences, he communycateth with other folks Sins.
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1540
Men haue sinnes inoughe of theyr owne, althoughe they beare not and bolster vp other men in theyr naughtynes, thys bearinge, thys bolsteryng & lokyng thorowe their fingers: is naught.
Men have Sins enough of their own, although they bear not and bolster up other men in their naughtynes, this bearing, this bolstering & looking thorough their fingers: is nought.
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Image 142
1541
What the fayre happe should I (or anye else) encrease my burden. Myne other mens synnes for gyue me o Lord.
What the fair happen should I (or any Else) increase my burden. Mine other men's Sins for gyve me oh Lord.
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Image 142
1542
A straūge language they haue hid sinnes of their own inough, althoughe they beare not wyth gyltines of other mens synnes
A strange language they have hid Sins of their own enough, although they bear not with guiltiness of other men's Sins
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1543
Oh father Samuell would not beare hys owne sonnes. He offered hys owne sonnes to punyshment. And saied. Ecce filli mei vobiscum sunt.
O father Samuel would not bear his own Sons. He offered his own Sons to punishment. And said. Ecce filli mei vobiscum sunt.
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1544
Euen at the fyrste tyme he sayed. Lo, here they be. I discharge my selfe, take them vnto you, and as for my parte.
Even At the First time he said. Lo, Here they be. I discharge my self, take them unto you, and as for my part.
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1545
Prest• sum loqui coram domino et Christo eius. I am here ready to answer for my selfe, before the Lorde and hys anointed.Prest• sum loqui coram domino et Christ eius. I am Here ready to answer for my self, before the Lord and his anointed.
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1546
Behold here I am, record of me before the Lorde.
Behold Here I am, record of me before the Lord.
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1547
Vtrum cuiusquā bona. &c. Whether I haue taken any mans oxe, ani mans asse, or wether I haue done anye man wronge,Utum cuiusquā Bona. etc. Whither I have taken any men ox, ani men Ass, or weather I have done any man wrong,
fw-la fw-la fw-la. av cs pns11 vhb vvn d ng1 n1, n1 ng1 n1, cc n1 pns11 vhb vdn d n1 vvi,
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1548
or hurte anye man, or taken any bribes at anye mans hande. I canne commende the Englyshe traslation that doeth interprete munera, bribes, not gyftes. They answered, nay forsooth.
or hurt any man, or taken any Bribes At any men hand. I can commend the English Translation that doth interpret Munera, Bribes, not Gifts. They answered, nay forsooth.
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Image 143
1549
We knowe no such thinges in you.
We know no such things in you.
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1550
Testis est michi deus, saieth he, God is witnes, Quod nihil inueneritis in manu mea, That you haue found nought in my handes.Testis est Michi deus, Saith he, God is witness, Quod nihil inveneritis in manu mea, That you have found nought in my hands.
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1551
Fewe suche Samuels are in England nor in the world.
Few such Samuels Are in England nor in the world.
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1552
Why dyd Samuell thys? marye to purge hymselfe, he was enforced to it, for he was wrōgfullye deposed.
Why did Samuel this? mary to purge himself, he was Enforced to it, for he was wrongfully deposed.
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1553
Thē bi this ye mai perceiue the fault of the Iewes, for they offended not God in askyng of a king,
Them by this you mai perceive the fault of the Iewes, for they offended not God in asking of a King,
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1554
but for asking for a kinge to the wronging and desposiciō of good father Samuel,
but for asking for a King to the wronging and disposition of good father Samuel,
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1555
If after Samuels death the people had asked of God a kynge they hadde not faulted,
If After Samuels death the people had asked of God a King they had not faulted,
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1556
but it is no smale faute to put an innocente out of his office.
but it is no small fault to put an innocent out of his office.
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1557
Kynge Dauyd lykewyse commaunded his people to be numbred, and therewyth offended God greuouslye Why? might he not knowe the numbre of hys people? Yes, it was not the numbrynge of the people that offended God,
King David likewise commanded his people to be numbered, and therewith offended God grievously Why? might he not know the numbered of his people? Yes, it was not the numbering of the people that offended God,
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1558
for a king may number his people, but he dyd it of a pride, of an elacion of mynde, not accordyng to Gods ordinaunce,
for a King may number his people, but he did it of a pride, of an elation of mind, not according to God's Ordinance,
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1559
but as hauinge a truste in the numbre of hys men, thys offended God. Lykewyse the Iewes asked a kynge, and there wyth they offended not God.
but as having a trust in the numbered of his men, this offended God. Likewise the Iewes asked a King, and there with they offended not God.
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1560
But they asked hym with suche cyrcumstaunces, that God was offended wyth them.
But they asked him with such cyrcumstaunces, that God was offended with them.
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1561
It is no smale faute to putte a iuste man oute of hys office, & to depose hym vnworthelye.
It is no small fault to put a just man out of his office, & to depose him unworthily.
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1562
To chose a Kynge contraryinge the ordinaunce of God is a castynge away of God and not of a kyng.
To chosen a King contraryinge the Ordinance of God is a casting away of God and not of a King.
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1563
Therfore doubt not, but the tytle of a kynge, is a lawefull thynge, is a lawefull tytle, as of other maiestrates.
Therefore doubt not, but the title of a King, is a lawful thing, is a lawful title, as of other Magistrates.
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1564
Onelye, let ye kings take hede, that they do as it becometh Kynges to do, that they do their offyce wel.
Only, let you Kings take heed, that they do as it Becometh Kings to do, that they do their office well.
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1565
It is a great thynge, a chargeable thynge. Let them beware that they do not. Communicare peccatis alienis.
It is a great thing, a chargeable thing. Let them beware that they do not. Communicare peccatis alienis.
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1566
That they beare not wyth other mens faultes for they shal geue a strayte accounte for all that perisheth, thorowe theyr necligence.
That they bear not with other men's Faults for they shall give a strait account for all that Perishes, thorough their negligence.
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1567
We perceyue nowe what thys texte meaneth. It is wrytten in the laste of Iudicum. Iu diebus illis nō erat rex in Israel.
We perceive now what this text means. It is written in the laste of Judgment. Ju diebus illis nō erat rex in Israel.
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1568
In those dayes there was no kynge in Israel, euerye manne dyd that whyche semed ryght in hys owne eyes.
In those days there was no King in Israel, every man did that which seemed right in his own eyes.
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1569
Men were then allowed to do what they woulde.
Men were then allowed to do what they would.
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1570
When men maye be alowed to do what they wyl, then is it as good to haue no king at al. Here is a wōderfull matter, yt vnprechinge prelates shuld be suffered so long.
When men may be aloud to do what they will, then is it as good to have no King At all Here is a wonderful matter, that vnprechinge Prelates should be suffered so long.
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1571
They can alledge for them selues.vii C. yeares.
They can allege for them selves vii C Years.
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1572
Thys whyle the Realme had bene as good to haue no kyng, likewise these brybing iudges hathe bene suffered of a longe tyme,
This while the Realm had be as good to have no King, likewise these bribing judges hath be suffered of a long time,
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1573
& then it was, Quasi non fuisset rex in anglia. To suffer this is asmuch to say.
& then it was, Quasi non fuisset rex in anglia. To suffer this is as to say.
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1574
There is no king in Englād.
There is no King in Englād.
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1575
Yt is the dutye of a kynge to haue al states set in order to do their office.
It is the duty of a King to have all states Set in order to do their office.
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1576
I haue troubled you to lōg. I wil make an end brefly. Beati qui audi ūt verbū dei.
I have troubled you to long. I will make an end briefly. Beati qui audi unt verbū dei.
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1577
Blessed be thei yt here the word of god, but so that thei folowe it,
Blessed be they that Here the word of god, but so that they follow it,
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& kepe it in credite, in memori, not to depraue it & slaūder it, & bring the preachers out of credite,
& keep it in credit, in memori, not to deprave it & slander it, & bring the Preachers out of credit,
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1579
but that folowe it in theyr life, and liue after it. He graūt you al that blessinge that made both you and me. Amen.
but that follow it in their life, and live After it. He grant you all that blessing that made both you and me. Amen.
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1580
¶ The sixte Sermon of Mayster Hughe Latymer, whych he preached before the Kinges Maiestie within his graces Palayce at Westminster the.xii. daye of Apryll.
¶ The sixte Sermon of Master Hughe Latimer, which he preached before the Kings Majesty within his graces Palace At Westminster the xii day of April.
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1581
QVecunque scripta sunt ad nostram doctrinam scripta sunt. Al thinges that are wrytten, they are writtē to be our doctrine.QVecunque Scripta sunt ad nostram Doctrinam Scripta sunt. All things that Are written, they Are written to be our Doctrine.
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What doctrine is written for vs in the.viii. Chapter of the fyrst boke of the Kynges, I dyd partelye shewe vnto you (most honorable audience) thys day sennyght, of that good man father Samuell, ye good iudge howe good a man he was, what helpers,
What Doctrine is written for us in the viii Chapter of the fyrst book of the Kings, I did partly show unto you (most honourable audience) this day sennyght, of that good man father Samuel, you good judge how good a man he was, what helpers,
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1583
and coadiutours, he toke vnto hym, to haue hys offyce well discharged.
and coadjutors, he took unto him, to have his office well discharged.
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1584
I toulde you also of the wyckednes of hys sonnes, how they toke bribes, and lyued wyckedlye,
I told you also of the wickedness of his Sons, how they took Bribes, and lived wickedly,
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1585
and by that meanes, brought bothe theyr father, and them selues to deposition. And howe the people dyd offende God in askyng a Kynge in father Samuelles tyme.
and by that means, brought both their father, and them selves to deposition. And how the people did offend God in asking a King in father Samuels time.
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1586
And howe father Samuel was put from hys offyce, who deserued it not.
And how father Samuel was put from his office, who deserved it not.
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1587
I opened to you also, howe father Samuel cleares hym selfe, that he knewe not ye fautes of his sōnes he was no bearer wt his sonnes, he was sory for it,
I opened to you also, how father Samuel clears him self, that he knew not you Faults of his Sons he was no bearer with his Sons, he was sorry for it,
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1588
whē he herde it, but he wold not beare wt thē in their wickednes.
when he herd it, but he would not bear with them in their wickedness.
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1589
Filii mei vobiscū sunt my sōs ar wt you saith he Do wyth theym accordynge to theyr desertes, I wyll not maintayne them, nor beare with thē.Sons mei vobiscū sunt my Sons Are with you Says he Do with them according to their deserts, I will not maintain them, nor bear with them.
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1590
After that he cleares him self at the kynges fete, that the people had nothynge to burden hym with al, neyther monye, nor money worth.
After that he clears him self At the Kings feet, that the people had nothing to burden him with all, neither money, nor money worth.
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1591
In treatinge of that parte, I chaunced to shewe you, what I heard of a mā that was slayne,
In treating of that part, I chanced to show you, what I herd of a man that was slain,
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1592
and I heare saye it was not well taken.
and I hear say it was not well taken.
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1593
For soth I entend not to empayre anye mannes estimacion or honestye, and they that enforce it to that, enforce it not to my meanynge, I sayd I heard,
For sooth I intend not to impair any Man's estimation or honesty, and they that enforce it to that, enforce it not to my meaning, I said I herd,
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1594
but of suche a thynge, and toke occasion by that, that I heard, to speake agaynste the thynge, that I knewe to be noughte, that no man should beare wyth any mā to the mayntenaunce of voluntary and prepensed murder.
but of such a thing, and took occasion by that, that I herd, to speak against the thing, that I knew to be nought, that no man should bear with any man to the maintenance of voluntary and prepensed murder.
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And I heare saye syns, the man was other wyse an honeste man, and they that spake for hym, are honeste men.
And I hear say Sins, the man was other wise an honest man, and they that spoke for him, Are honest men.
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1596
I am inclinable inoughe to credite it. I spoke not bycause I woulde haue anye mannes honestye impayred.
I am inclinable enough to credit it. I spoke not Because I would have any Man's honesty impaired.
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1597
Onelye I dyd as Saynct Paule dyd, who heerynge, of the Corinthyans, that there shoulde be contencyons and mysordre among them, dyd wryte vnto theym that he harde,
Only I did as Saint Paul did, who hearing, of the Corinthians, that there should be contentions and mysordre among them, did write unto them that he harden,
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1598
and there vpon by occasion of heerynge he set furthe verye holsome doctryne of the supper of the Lord.
and there upon by occasion of hearing he Set forth very wholesome Doctrine of the supper of the Lord.
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We myght not haue lacked that doctryne I tel you.
We might not have lacked that Doctrine I tell you.
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1600
Be it so the Corinthians had no suche contencyons among thē, as Paule wrote of, Be it so, they had not misordred them selues, it was neyther of,
Be it so the Corinthians had no such contentions among them, as Paul wrote of, Be it so, they had not misordered them selves, it was neither of,
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nor on, to that that Paule sayed.
nor on, to that that Paul said.
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1602
The matter laye in that, that vpon hearynge he woulde take occasiō to set out the good & true doctryne.
The matter say in that, that upon hearing he would take occasion to Set out the good & true Doctrine.
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1603
So, I dyd not affirm it to be true that I hard.
So, I did not affirm it to be true that I hard.
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1604
I spake it to aduertis you, to be ware of bearinge, wyth wylful and prepensed murder.
I spoke it to aduertis you, to be aware of bearing, with wilful and prepensed murder.
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1605
I wold haue nothyng enforsed against any man. Thys was myne entent and meanynge.
I would have nothing enforsed against any man. This was mine intent and meaning.
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1606
I do not knowe, what ye call chaunche medly in the lawe, it is not for my studye.
I do not know, what you call chaunche medley in the law, it is not for my study.
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1607
I am a scholer in scripture in gods boke, I study that. I knowe what voluntary murder is before God. I am a scholar in scripture in God's book, I study that. I know what voluntary murder is before God.
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1608
If I shall fal out wyth a man He is angrye wyth me, and I wyth hym,
If I shall fall out with a man He is angry with me, and I with him,
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1609
and lackynge oportunitie and place, we shall put it of for that tyme, in the meane season I prepare my weapō,
and lacking opportunity and place, we shall put it of for that time, in the mean season I prepare my weapon,
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1610
& sharpe it agaynste a nother tyme, I swell and boyle in thys passyon towardes hym.
& sharp it against a neither time, I swell and boil in this passion towards him.
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1611
I seke hym, we medle together, it is my chaūce by reason my weapon is better then his,
I seek him, we meddle together, it is my chance by reason my weapon is better then his,
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1612
& so fourth, to kyl him, I geue him his deathes stroke, in my vengeaunce and anger.
& so fourth, to kill him, I give him his deaths stroke, in my vengeance and anger.
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1613
Thys call I voluntarye murder in scripture, what it is in the lawe I can not tell.
This call I voluntary murder in scripture, what it is in the law I can not tell.
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1614
It is agreate synne, and therefore I call it voluntarye. I remembre what a greate Clarke wryteth of thys.
It is agreate sin, and Therefore I call it voluntary. I Remember what a great Clerk writes of this.
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1615
Omne peccatū adeo est voluntarium, vt nisi sit voluntarium, non sit peccatum. Omne peccatū adeo est Voluntary, vt nisi sit Voluntary, non sit peccatum.
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1616
Euerye synne (sayeth he) is so voluntarye, that if it be not voluntarye, it can not be called synne.
Every sin (Saith he) is so voluntary, that if it be not voluntary, it can not be called sin.
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1617
Synne is no actuall synne, if it be not voluntarye.
Sin is no actual sin, if it be not voluntary.
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1618
I would we woulde all knowe ou•e faultes and repent, that that is done, is done, it can not be called backe agayne.
I would we would all know ou•e Faults and Repent, that that is done, is done, it can not be called back again.
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1619
God is mercifull, the Kynge is mercyfull, heare we maye repente, thys is the place of repentaunce When we are gone hence, it is to late then to repente.
God is merciful, the King is merciful, hear we may Repent, this is the place of Repentance When we Are gone hence, it is to late then to Repent.
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1620
And let vs be content wyth suche order as the magystrates shall take. But suer it is a perilous thing to beare wyth anye suche matter.
And let us be content with such order as the Magistrates shall take. But sure it is a perilous thing to bear with any such matter.
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1621
I toulde you what I harde saye, I woulde haue no mans honestye empayred by my tellynge.
I told you what I harden say, I would have no men honesty impaired by my telling.
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1622
I harde saye synce of another murder, that a Spanyarde shoulde kyl an Englishe man, and ronne hym thorowe wyth hys swerde:
I harden say since of Another murder, that a Spaniard should kill an English man, and run him thorough with his sword:
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1623
they saye he was a tall man. But I here it not that the Spanyarde was hanged for hys laboure.
they say he was a tall man. But I Here it not that the Spaniard was hanged for his labour.
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1624
If I had, I woulde haue toulde you it to. They fell oute. as the tale goeth, a bont a whore.
If I had, I would have told you it to. They fell out. as the tale Goes, a bont a whore.
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1625
O Lord what whordom is vsed nowe a dayes.
O Lord what whoredom is used now a days.
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1626
As I here by the relacion of honeste men, whyche tell it not after a worldlye sorte,
As I Here by the Relation of honest men, which tell it not After a worldly sort,
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1627
as thoughe they reioysed at it, but heauely, wyth heauy hertes howe GOD is dyshonored by whordome in thys citye of London.
as though they rejoiced At it, but heavily, with heavy herts how GOD is dishonoured by whoredom in this City of London.
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1628
Yea the bancke, when it stode, was neuer so commune. Yea the bank, when it stood, was never so commune.
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1629
If it be true that is toulde, it is maruaile that it doeth not sinck, and that the earth gapeth not and swalloweth it vp.
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.
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1630
It is wōderfull that the Citye of London doeth suffer such whordom vnpunished. It is wonderful that the city of London doth suffer such whoredom unpunished.
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1631
God hath suffered long of hys great lenitie, mercye, and benygnitie, but he wil punish sharply at the lēgth, if we do not repente.
God hath suffered long of his great lenity, mercy, and benygnitie, but he will Punish sharply At the length, if we do not Repent.
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1632
There is sum place in London, as they saye: Immunitie, Impunitie. What should I call it? a pryueledged place for whoredome.
There is sum place in London, as they say: Immunity, Impunity. What should I call it? a pryueledged place for whoredom.
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1633
The Lorde Mayer hath nothyng to do there, the Shiriffes, they can not medle wyth it.
The Lord Mayer hath nothing to do there, the Sheriffs, they can not meddle with it.
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1634
And the queste, they do not enquyre of it and there men do brynge theyr whores:
And the quest, they do not inquire of it and there men do bring their whores:
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yea, other mennes wyues, and there is no reformaciō of it.
yea, other men's wives, and there is no Reformation of it.
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1636
There is suche dysynge howses also, they saye, as hath not bene wonte to be, where yonge Gentelmen dyse awaye theyr thrifte,
There is such dysynge houses also, they say, as hath not be wont to be, where young Gentlemen dice away their thrift,
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and where dysynge is, there are other folyes also For the loue of God lette remedye be hadde, lette vs wrestele and stryue agaynste synne? Menne of Englande in tymes paste,
and where dysynge is, there Are other folly's also For the love of God let remedy be had, let us wrestele and strive against sin? Menne of England in times past,
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1638
when they woulde exercyse theym selues (for we must nedes haue some recreacion, oure bodyes canne not endure wythoute some exercyse) they were wonte to goo a brode in the fyeldes a shootynge ▪ but now it is turned in to glossing, gullyng, and whoringe wythin the housse.
when they would exercise them selves (for we must needs have Some recreation, our bodies can not endure without Some exercise) they were wont to goo a broad in the fields a shooting ▪ but now it is turned in to glossing, gulling, and whoring within the housse.
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1639
The arte of shutyng hath bene in tymes past much estemed in thys realme, it is a gyft of God that he hath geuen vs to excell all other nacions wyth all, It hath bene goddes instrumente whereby he hath geuen vs manye victoryes agaynste oure enemyes.
The art of shutyng hath be in times past much esteemed in this realm, it is a gift of God that he hath given us to excel all other Nations with all, It hath be God's Instrument whereby he hath given us many victories against our enemies.
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1640
But nowe we haue taken vp whoryng in tounes, in steade of shutyng in the feeldes. But now we have taken up whoring in Towns, in stead of shutyng in the fields.
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1641
A wonderous thynge, that so excellente a gift of God should be so lytle estemed. I desyer you my Lordes, euen as ye loue the honoure, and glory of GOD,
A wondrous thing, that so excellent a gift of God should be so little esteemed. I desire you my lords, even as you love the honour, and glory of GOD,
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1642
and entende to remoue his indignacion, let there be sente fourth some proclamacion, some sharpe proclamacion to the iustices of peace,
and intend to remove his Indignation, let there be sent fourth Some proclamation, Some sharp proclamation to the Justices of peace,
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1643
for they do not their dutye. Iustices nowe be no iustices, ther be manye good actes made for thys matter already.
for they do not their duty. Justices now be no Justices, there be many good acts made for this matter already.
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1644
Charge them vpō their allegiaunce that this singular benefit of god may be practised, and that it be not turned into bollyng, glossyng and whoryng wythin the townes,
Charge them upon their allegiance that this singular benefit of god may be practised, and that it be not turned into bolling, glossyng and whoring within the Towns,
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1645
for they be negligente in excecutyng these lawes of shoting.
for they be negligent in excecutyng these laws of shooting.
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1646
In my tyme, my poore father, was as diligent to teach me to shote, as to learne me any other thynge,
In my time, my poor father, was as diligent to teach me to shote, as to Learn me any other thing,
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1647
and so I thynke other menne dyd theyr chyldren.
and so I think other men did their children.
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1648
He taught me how to drawe, howe to laye my bodye in my bowe, and not to drawe with strength of armes as other nacions do,
He taught me how to draw, how to say my body in my bow, and not to draw with strength of arms as other Nations do,
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1649
but with strength of the bodye I had my bowes boughte me according to my age & strength as I encreased in them,
but with strength of the body I had my bows bought me according to my age & strength as I increased in them,
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1650
so my bowes were made bigger, and bigger, for men shal neuer sho•e well, excepte they be broughte vp in it.
so my bows were made bigger, and bigger, for men shall never sho•e well, except they be brought up in it.
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1651
It is a goodli art, a hol some kynde of exercise, & muche commended in phisike.
It is a goodli art, a hol Some kind of exercise, & much commended in physic.
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1652
Marcilius Phicinus in his boke de triplici vita (it is a greate while since I red hym nowe) but I remēbre he commendeth this kynde of exercyse, Marcellus Phicinus in his book de triplici vita (it is a great while since I read him now) but I Remember he commends this kind of exercise,
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1653
and sayth, that it wresteleth a gaynste manye kyndes of diseases. In the reuerēce of God, let it be continued.
and say, that it wresteleth a gainst many Kinds of diseases. In the Reverence of God, let it be continued.
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1654
Let a Proclamatiō go fourth, chargynge the Iustices of Peace, that thei se such Actes & statutes kept,
Let a Proclamation go fourth, charging the Justices of Peace, that they see such Acts & statutes kept,
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1655
as were made for this purpose. I wyl to my matter.
as were made for this purpose. I will to my matter.
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1656
I intend thys daye to entreate of a pece of scripture, written in the begynnyng of the fyft Chapter of Luke.
I intend this day to entreat of a piece of scripture, written in the beginning of the fyft Chapter of Luke.
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1657
I am occasyoned to take thys place by a boke sent, to the Kynges Mayestye that deade is, by Mayster Pole.
I am occasyoned to take this place by a book sent, to the Kings Majesty that dead is, by Master Pole.
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1658
It is a texte, that he doeth greatelye abuse, for the supremicye.
It is a text, that he doth greatly abuse, for the supremicye.
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1659
He rackes it, and vyolentes it, to serue for the mayntenaunce of the byshop of Rome.
He racks it, and vyolentes it, to serve for the maintenance of the bishop of Rome.
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1660
And as he did enforce the other place, that I entreated of last, so dyd he inforce thys also, to serue hys matter. The storye is thys.
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.
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1661
Our Sauyoure Chryst was come nowe to the bancke of the water of Genezareth. The people were come to hym, and flocked about hym, to here hym preache.
Our Saviour Christ was come now to the bank of the water of Gennesaret. The people were come to him, and flocked about him, to hear him preach.
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1662
And Iesus toke a boote that was standynge at the poole, it was Symones bote, and wente into it.
And Iesus took a boot that was standing At the pool, it was Symons boat, and went into it.
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1663
And sittyng in the bote he preached to them that were on the bancke.
And sitting in the boat he preached to them that were on the bank.
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1664
And when he had preached and taught them, he spake to Symon and bad hym launche oute further into the depe,
And when he had preached and taught them, he spoke to Symon and bade him launch out further into the deep,
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1665
and louse hys nettes, to catche fyshe. And Symon made aunswere, and sayed. Mayster, we haue labored all night.
and louse his nets, to catch Fish. And Symon made answer, and said. Master, we have laboured all night.
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1666
but we caught nothynge howe be it at thy commaundement because thou byddeste vs. we wyll go to it agayne.
but we caught nothing how be it At thy Commandment Because thou byddeste us we will go to it again.
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1667
And so they dyd, and caughte a greate draught, a myraculus draught so muche that the net brake,
And so they did, and caught a great draught, a myraculus draught so much that the net brake,
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1668
& they called to theyr fellowes that were by, for they had two bootes to come to healpe them,
& they called to their Fellows that were by, for they had two boots to come to help them,
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1669
and they came and fylled both their bootes so full, that they were nygh drounynge. Thys is the storye:
and they Come and filled both their boots so full, that they were High drowning. This is the story:
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1670
That I maye declare thys texte so, that it maye be to the honoure of God and edifycacion of youre soules and myne bothe.
That I may declare this text so, that it may be to the honour of God and edification of your Souls and mine both.
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1671
I shall desyer you to healpe me wyth your prayer in the whych. &c. Factum est autem. (Saith the text) Cum turba irrueret in eum.
I shall desire you to help me with your prayer in the which. etc. Factum est autem. (Says the text) Cum turba irrueret in Eum.
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1672
Sayncte Luke telles the storye, and it came to passe, when the people preased vpō him, Saint Lycia tells the story, and it Come to pass, when the people pressed upon him,
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1673
so that he was in peryl to be cast into the pond they rushed so faste vpon hym and made suche throng to him.
so that he was in peril to be cast into the pond they rushed so fast upon him and made such throng to him.
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1674
A wonderous thynge, what a desyre the people had in those dayes to heare oure sauyoure Chryste preache,
A wondrous thing, what a desire the people had in those days to hear our Saviour Christ preach,
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1675
and the cause maye be gathered of the latter ende of the Chapter that went before.
and the cause may be gathered of the latter end of the Chapter that went before.
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1676
Oure Sauyour Christ had preached vnto them, and healed the sycke folkes of suche dyseases and maladyes as they had, Oure Saviour christ had preached unto them, and healed the sick folks of such diseases and maladies as they had,
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1677
and therefore the people woulde haue retayned him styl. But he made them aunswere, and sayed.
and Therefore the people would have retained him still. But he made them answer, and said.
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1678
Et alijs ciuitatibus oportet me euāge lizare regnum dei, nā in hoc missus sum. Et Alijs ciuitatibus oportet me Evangelize lizare Kingdom dei, nā in hoc missus sum.
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1679
I must preache the kyngdome of GOD to other cyties also, I must shewe thē my fathers wil:
I must preach the Kingdom of GOD to other cities also, I must show them my Father's will:
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1680
for I came for that purpose. I was sente to preache the worde of God.
for I Come for that purpose. I was sent to preach the word of God.
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1681
Our Sauyour Chryst sayed, howe he must not tarye in one place, for he was sent to the worlde to preache euerye where. Our Saviour Christ said, how he must not tarry in one place, for he was sent to the world to preach every where.
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1682
Is it not a maruaylous thyng, that oure vnpreachyng prelates can reade thys place, & yet preache no more then they do.
Is it not a marvelous thing, that our unpreaching Prelates can read this place, & yet preach no more then they do.
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1683
I meruayle, that they can go quyetly to bed, and se howe he allureth thē with hys example, to be diligente in theyr, office.
I marvel, that they can go quietly to Bed, and see how he Allureth them with his Exampl, to be diligent in their, office.
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1684
Here is a godly lesson also howe oure Sayuoure Christe fled from glory. Here is a godly Lesson also how our Saviour Christ fled from glory.
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1685
Yf these ambyciouse parsons, that climbe to honour by by walkes inordinatly, would cōsider thys example of Iesus christ, they shold come to more honour thē they do:
If these ambyciouse parsons, that climb to honour by by walks inordinately, would Consider this Exampl of Iesus Christ, they should come to more honour them they do:
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1686
for when thei seke honour by suche by walkes, they come to confusiō honour foloweth thē that fle frō it.
for when they seek honour by such by walks, they come to confusion honour Followeth them that fle from it.
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1687
Our sauiour Christ, gat hym awaye earlye in the mornynge, and went vnto the wyldernes.
Our Saviour christ, got him away early in the morning, and went unto the Wilderness.
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1688
I woulde they woulde folow• thys example of Christe, and noc seke honoure by suche by walkes as they do.
I would they would folow• this Exampl of Christ, and noc seek honour by such by walks as they do.
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1689
But wha• dyd the people? when he had hyd hym selfe, they smelled hym out in the Wylldernes,
But wha• did the people? when he had hid him self, they smelled him out in the Wilderness,
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1690
and came vnto hym by flockes, and folowed him a greate nombre.
and Come unto him by flocks, and followed him a great nombre.
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1691
But where reede you that a greate nomber of scrybes and Pharyses, and Byshoppes folowed him.
But where reed you that a great number of Scribes and Pharisees, and Bishops followed him.
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1692
There is a doctoure that wryteth of thys place hys name is Doctoure Gorrham, Nycolas Gorrham, I knewe hym to be a schoole Docture agreate while a go.
There is a Doctor that writes of this place his name is Doctor Gorhambury, Nicholas Gorhambury, I knew him to be a school Doctor agreate while a go.
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1693
but I neuer knewe hym to be an interpreter of scripture tyl nowe of late ▪ he sayeth thus, maior deuocio in laicis Vetulis quam in clericis &c. There is more deuocyon sayeth he, in laye folke,
but I never knew him to be an interpreter of scripture till now of late ▪ he Saith thus, maior deuocio in laicis Vetulis quam in Clericis etc. There is more devotion Saith he, in say folk,
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1694
and olde Wyues, These symple folke ▪ the vulgar people, thē in the clarkes, they be better affected to the worde of God,
and old Wives, These simple folk ▪ the Vulgar people, them in the Clerks, they be better affected to the word of God,
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1695
then those, that be of the clergye, I maruayle not at the sentence, but I maruayle to fynd such a sentence in suche a doctor.
then those, that be of the Clergy, I marvel not At the sentence, but I marvel to find such a sentence in such a Doctor.
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1696
Yf I shoulde saye so muche, it woulde be sayed to me, that it is an euyll byrde that defiles hys owne neste,
If I should say so much, it would be said to me, that it is an evil bird that defiles his own nest,
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1697
and Nemo leditur nisi a •epso. Ther is no man hurte, but of hys owne selfe.
and Nemo leditur nisi a •epso. There is no man hurt, but of his own self.
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1698
There was veryfyed the sayinge of oure Sauoure Christe Whyche he spake in an other place.
There was verified the saying of our Savour Christ Which he spoke in an other place.
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1699
Vbicun•ue fuerit cada•••, ibi eō gregabuntur a•nile. Wheresoeuer a deade carionis, thither will ye egles gather.Vbicun•ue fuerit cada•••, There eon gregabuntur a•nile. Wheresoever a dead Carions, thither will you Eagles gather.
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1700
Our sauiour christ compares hym selfe to a dead• carrion, for where the carryon is there wyll the Egles be,
Our Saviour Christ compares him self to a dead• carrion, for where the carryon is there will the Eagles be,
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1701
and though it be an euyl smel to vs and stinckes in a mannes noose yet it is a swete smelle to the Egles, thei wil seke it out.
and though it be an evil Smell to us and stinks in a Man's noose yet it is a sweet smelle to the Eagles, they will seek it out.
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1702
So the the people sought oute Christe, they smelt hys sauoure, he was a swet smel to them. He is.
So the the people sought out Christ, they smelled his savour, he was a sweated Smell to them. He is.
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1703
Odor nite aduitam. the smel of life to life Thei flocked about him like Egles. Christ was the carriō, and the people were the Egles.Odour nite aduitam. the Smell of life to life They flocked about him like Eagles. christ was the carrion, and the people were the Eagles.
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1704
Thei had no pleasure to heare the Scribes, and the Pharises thei stanke in their nose, their doctryne was vnsauery, it was but of Loliones, of decimaciōs of Anets seade, and Cummyn and suche gere.
They had no pleasure to hear the Scribes, and the Pharisees they stank in their nose, their Doctrine was unsavoury, it was but of Lions, of decimations of Nets seade, and Cumin and such gere.
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1705
There was no comfort in it forsore consciences •es, there was no consolatyon for wounded soules, there was no remedy for synnes, as was in Christes doctryne.
There was no Comfort in it forsore Consciences •es, there was no consolation for wounded Souls, there was no remedy for Sins, as was in Christ's Doctrine.
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1706
Hys doctryne eased the burden of the soule, it was swete to the common people, & sower to ye Scribes.
His Doctrine eased the burden of the soul, it was sweet to the Common people, & sour to you Scribes.
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1707
It was such comforte and pleasure to them, that thei came flockynge aboute hym. Where fore came thei? Vt audirēt uerbū dei it was a good commyng.
It was such Comfort and pleasure to them, that they Come flocking about him. Where before Come they? Vt audirent uerbū dei it was a good coming.
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1708
They came to heare the word of God.
They Come to hear the word of God.
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1709
It was not to be thoughte that they came all of one mynde to here the worde of GOD.
It was not to be Thought that they Come all of one mind to Here the word of GOD.
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1710
It is likely that in so grat a multitud some came of curiositie, to here some nouelles,
It is likely that in so great a multitude Some Come of curiosity, to Here Some nouelles,
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1711
& some cā smellīg a swete sauour, to haue consolaon & cōfort of gods word, for we cannot be saued without hering of the worde.
& Some can smelling a sweet savour, to have consolaon & Comfort of God's word, for we cannot be saved without hearing of the word.
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1712
It is a necessarye waye to saluation. We can not be saued wythout fayeth, and fayeth commeth by herynge of the worde.
It is a necessary Way to salvation. We can not be saved without Faith, and Faith comes by hearing of the word.
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1713
Fides exa• ditu. And howe shall they heare wythout a preacher? I tell you it is the fotesteppes of the ladder of heauen, of our saluacion. Fides exa• ditu. And how shall they hear without a preacher? I tell you it is the fotesteppes of the ladder of heaven, of our salvation.
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1714
There must be preachers if we loke to be saued. I toulde you of thys gradacion before in the tenth to the Romaynes. Consider it well.
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.
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1715
I had rather ye shoulde come of a naughtye mynde, to heare the worde of God,
I had rather you should come of a naughty mind, to hear the word of God,
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1716
for noueltie, or for curiosite to heare some pastyme, then to be a waye.
for novelty, or for curiosity to hear Some pastime, then to be a Way.
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1717
I had rather ye shoulde come as the tale is by thē Gentylwoman of London. One of her neyghbours mette her in the streate,
I had rather you should come as the tale is by them Gentlewoman of London. One of her neighbours met her in the street,
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1718
and sayed mestres whether go ye, Marye sayed she, I am goynge to S. Thomas of Acres to the sermō I coulde not slepe al thys laste nyght, and I am goynge nowe thether, I neuer fayled of a good nap there.
and said mestres whither go you, Mary said she, I am going to S. Thomas of Acres to the sermon I could not sleep all this laste night, and I am going now thither, I never failed of a good nap there.
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1719
And so I had rather ye should go a nappyng to the sermons, than not to go at al. For with what mynd so euer ye come,
And so I had rather you should go a napping to the Sermons, than not to go At all For with what mind so ever you come,
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1720
though ye come for an ill purpose, yet peraduenture ye maye chaunce to be caughte or ye go, the preacher maye chaunce to catche you on hys hoke.
though you come for an ill purpose, yet Peradventure you may chance to be caught or you go, the preacher may chance to catch you on his hoke.
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1721
Rather then ye should not come at al, I would haue you come of curiositie, as Sayncte Augustyne came to heare Sainct Ambrose.
Rather then you should not come At all, I would have you come of curiosity, as Saint Augustine Come to hear Saint Ambrose.
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1722
When Sayncte Augustyne came to Myllane, (he telles the storye hym selfe in the end of his boke of confessiōs) he was very desirous to here S. Ambrose, not for anye loue he had to the doctrine that he taught, When Saint Augustine Come to Milan, (he tells the story him self 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 that he taught,
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1723
but to here hys eloquence, whether it was so greate, as the speache was and as the brute went.
but to hear his eloquence, whither it was so great, as the speech was and as the brutus went.
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1724
Well, before he departed Sayncte Ambrose caught hym on hys hoke and conuerted hym so, that he became of a Manyche,
Well, before he departed Saint Ambrose caught him on his hoke and converted him so, that he became of a Many,
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1725
and of a Platonist a good christen, a defender of christes religyon, and of the fayeth afterwarde.
and of a Platonist a good christian, a defender of Christ's Religion, and of the Faith afterward.
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1726
So I woulde haue you come to sermones, It is declared in manye mo places of scrypture,
So I would have you come to Sermons, It is declared in many more places of scripture,
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1727
howe necessarye preaching is, as this Euangelium est potentia dei. adsalutem omni credenti.
how necessary preaching is, as this Evangelium est potentia dei. adsalutem omni Credenti.
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1728
The preachynge of the Gospel, is the power of god to euery man that doeth beleue He meanes gods word opened It is the instrumēt,
The preaching of the Gospel, is the power of god to every man that doth believe He means God's word opened It is the Instrument,
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1729
& the thing wherby we are saued.
& the thing whereby we Are saved.
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1730
Beware beware ye dyminyshe not thys office, for if ye do, ye decaye goddes power to al that do beleue. Beware beware you dyminyshe not this office, for if you do, you decay God's power to all that do believe.
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1731
Christ sayth consonaunte to the same. Nisiquis renatus fuerit esuper •is, non potest uidere regnum dei.
christ say consonaunte to the same. Nisiquis renatus fuerit esuper •is, non potest uidere Kingdom dei.
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1732
Except a mā be borne againe from aboue, he cannot se the kyngedome of God. He muste haue a-regeneracion:
Except a man be born again from above, he cannot see the Kingdom of God. He must have a-regeneracion:
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1733
and what is thys regeneracyon? It is not to be Christened in water (as these fyre brandes expounde it) and nothynyge elles.
and what is this regeneration? It is not to be Christened in water (as these fire brands expound it) and nothynyge Else.
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1734
Howe is it to be expounded thē? Saynct. Peter sheweth. That one place of Scrypture declareth anothere.
Howe is it to be expounded them? Saint. Peter shows. That one place of Scripture Declareth Another.
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1735
It is the circumstaunce, and collacyon of places that make scripture playne. Regeue•• mur autem (sayeth Sayncte Peter) and we be borne agayne.
It is the circumstance, and collation of places that make scripture plain. Regeue•• mur autem (Saith Saint Peter) and we be born again.
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1736
Howe? Non ex semine mortali, sed immortali. Not by a mortal sede, but by animmortall.
Howe? Non ex Seed mortali, sed immortali. Not by a Mortal seed, but by animmortall.
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1737
What is this immortall seade? persermonē dei viuentis. By the word of the liuing God, by the worde of God preached and opened.
What is this immortal seade? persermonē dei viuentis. By the word of the living God, by the word of God preached and opened.
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1738
Thus commeth in oure newe byrth. Here you maye se howe necessarye thys offyce is to our saluacion.
Thus comes in our new birth. Here you may see how necessary this office is to our salvation.
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1739
This is the thynge that the deuill wrastleth most agaynst. Yt hath bene all hys studye to decaye thys offyce.
This is the thing that the Devil wrestleth most against. It hath be all his study to decay this office.
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1740
He worketh agaynste it as muche as he can he hath preuayled to muche, to much in it. He works against it as much as he can he hath prevailed to much, to much in it.
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1741
He hath set vppe a state of vnpreachynge prelacye in thys Realme this. vii.c.
He hath Set up a state of vnpreachynge Prelacy in this Realm this. vii.c.
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1742
yere, A state of vnprechynge prelacy He hath made vnpreachynge prelates, He hath styrred vp by heapes to persecute thys offyce in ye title of heresy.
year, A state of vnprechynge Prelacy He hath made vnpreachynge Prelates, He hath stirred up by heaps to persecute this office in you title of heresy.
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1743
He hath sturred vppe the Magystrates to persecute it in the title of sedicion. And he hath styrred vp the people to persecute it wyth exprobacions & sclaūderous wordes,
He hath stirred up the Magistrates to persecute it in the title of sedition. And he hath stirred up the people to persecute it with exprobacions & slanderous words,
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1744
as by the name of newe learnenynge straunge preacheynge: and with impropriacions he hath turned preachynge in to priuate Masses.
as by the name of new learnenynge strange preacheynge: and with impropriations he hath turned preaching in to private Masses.
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1745
If a prieste should haue left Masse vndone On a sonday within these tē yeres, all Englande shoulde haue wondered at it,
If a priest should have left Mass undone On a Sunday within these tē Years, all England should have wondered At it,
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1746
but they mighte haue left of the sermon.xx. sondayes and neuer haue bene blamed.
but they might have left of the sermon xx Sundays and never have be blamed.
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1747
And thus by these impropriations priuate Masses were set vp, and preparynge of gods worde troden under foote. And thus by these impropriations private Masses were Set up, and preparing of God's word trodden under foot.
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1748
Bu• what doth he nowe? what doeth he now? he sturres mē vp to outragious rearyng of rentes, that pore mē shal not be able to find their children at the schole to be diuines.
Bu• what does he now? what doth he now? he stirs men up to outrageous rearing of rents, that poor men shall not be able to find their children At the school to be Divines.
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1749
What an vnreasonable deuill is thys? he prouides a great while before hād for the tyme that is to come.
What an unreasonable Devil is this? he provides a great while before hand for the time that is to come.
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1750
He hath broughte vppe nowe of late the most monstrouse kynde of couetousnes that euer was hearde of.
He hath brought up now of late the most monstrous kind of covetousness that ever was heard of.
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1751
He hath inuented fee fermyng of benifices, and al to decaye thys office of preachynge, in so much that when anye man heare after shall haue a benefice, he maye go where he wyll for any house he shall haue to dwell vpon, He hath invented fee fermyng of Benefices, and all to decay this office of preaching, in so much that when any man hear After shall have a benefice, he may go where he will for any house he shall have to dwell upon,
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1752
or any glebe lande to kepe hospitalytye withal, but he must take vp a chāber in an Alehouse & there sit and playe at the tables al the day. A good lye curate.
or any glebe land to keep hospitalytye withal, but he must take up a chamber in an Alehouse & there fit and play At the tables all the day. A good lie curate.
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1753
He hath caused also through this monstrous kynde of couetousnes, patrones to sell theyr benefices.
He hath caused also through this monstrous kind of covetousness, patroness to fell their Benefices.
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1754
Yea what doth he more? He gettes him to the vniuersity, and causeth gret men, and esquiers to sende their sonnes thither,
Yea what does he more? He gettes him to the University, and Causes great men, and esquires to send their Sons thither,
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1755
& put out poore scholars that shuld be diuines:
& put out poor Scholars that should be Divines:
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1756
for theyr parentes entēd not thei shalbe preachers, but that they may haue a shewe of learnyng.
for their Parents intend not they shall Preachers, but that they may have a show of learning.
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1757
Tut it were to lōg to declare vnto you what desceite & meanes the deuil hath foūd to decay the office of saluaciō, this office of regeneratiō.
Tut it were to long to declare unto you what desceite & means the Devil hath found to decay the office of salvation, this office of regeneration.
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1758
But to return to my mater.
But to return to my mater.
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1759
The people came to here ye word of god, thei hard hym wt I remember nowe a sayinge of Saynte Chrisostome,
The people Come to Here you word of god, they heard him with I Remember now a saying of Faint Chrysostom,
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1760
and peraduenture it myghce come here after in better place, but yet I wyll take it, whiles it commeth to mind. The saying is thys.
and Peradventure it myghce come Here After in better place, but yet I will take it, while it comes to mind. The saying is this.
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1761
Et loquentem eum audierunt in silentio, seriem locucionis non interrumpentes. Et loquentem Eum audierunt in silentio, seriem locucionis non interrumpentes.
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1762
Thei herd him (saith he) in silēce not interruptynge the order of his preachynge. He meanes:
They heard him (Says he) in silence not interrupting the order of his preaching. He means:
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1763
they herde hym quyetlye, wyth out any shouelynge of feete, or walkynge vp and downe.
they herd him quietly, with out any shouelynge of feet, or walking up and down.
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1764
Suerly it is an yl mysorder, that folke shalbe walkyng vp and downe in the sermon tyme) as I haue sene in thys place thys Lente) and there shalbe suche hussynge and bussynge in the preachers eare, that it maketh hym often tymes to forget hys matter.
Surely it is an ill mysorder, that folk shall walking up and down in the sermon time) as I have seen in this place this Lent) and there shall such hussynge and bussing in the Preachers ear, that it makes him often times to forget his matter.
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1765
O let vs consyder the Kynges Maiestyes goodnes, Thys place was prepared for bankettynge of the bodye,
O let us Consider the Kings Majesties Goodness, This place was prepared for banqueting of the body,
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1766
and hys Maiestye hath made it a Place for the comforte of the soule, and to haue the worde of God preached in it, shewynge hereby that he would haue all hys subiectes at it, if it myghte be possible.
and his Majesty hath made it a Place for the Comfort of the soul, and to have the word of God preached in it, show hereby that he would have all his Subjects At it, if it might be possible.
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1767
Consyder what the Kynges Maiestye hath done for you, he alloweth you all to here wyth hym. Cōsider where •e be.
Consider what the Kings Majesty hath done for you, he alloweth you all to Here with him. Cōsider where •e be.
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1768
Fyrst ye oughte to haue a reuerence to Goddes word, and thoughe it be preached by poore men,
Fyrst you ought to have a Reverence to Goddess word, and though it be preached by poor men,
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1769
yet it is the same worde that oure Sauioure spake.
yet it is the same word that our Saviour spoke.
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1770
Consider also the presēce of the Kynges Maiestye Gods hygh vycare in earth, hauynge a respecte to his personage, ye ought to haue reuerēce to it,
Consider also the presence of the Kings Majesty God's high vycare in earth, having a respect to his personage, you ought to have Reverence to it,
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1771
& consider that he is gods highe minister, & yet alloweth you al to be partakers with him, of the herynge of gods word.
& Consider that he is God's high minister, & yet alloweth you all to be partakers with him, of the hearing of God's word.
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1772
This benefite of his, would be thankfully taken, and it would be highli estemed. Heare in silēce, as Chrisostō sayeth.
This benefit of his, would be thankfully taken, and it would be highli esteemed. Hear in silence, as Chrisoston Saith.
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1773
It maye chaūce that sum in the cōpanie may fall sicke, or be diseased.
It may chance that sum in the company may fallen sick, or be diseased.
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1774
If therebe any such, let thē go away with silence, let thē leaue their salutacions till they come in the courte, let theym d•parte with silence.
If therebe any such, let them go away with silence, let them leave their salutations till they come in the court, let them d•parte with silence.
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1775
I toke occasion of Chrisostomes wordes to admonishe you of thys thynge.
I took occasion of Chrysostom words to admonish you of this thing.
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1776
What shoulde be the cause, that oure Sauioure Christe wente into the bote? the Scripture calleth it.
What should be the cause, that our Saviour Christ went into the boat? the Scripture calls it.
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1777
Nauis or nauicula. But it was no shyppe, it it was a fyshers bote, they were not able to haue a shyp.Nauis or nauicula. But it was no ship, it it was a Fishers boat, they were not able to have a ship.
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1778
What shold be the cause, whi he wolde not stand on the bāke & preache there,
What should be the cause, whi he would not stand on the bank & preach there,
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1779
but he desired Peter to drawe the bote sumwhat frō the shore into the middes of the water? What should be the cause?
but he desired Peter to draw the boat somewhat from the shore into the mids of the water? What should be the cause?
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1780
One cause was, for that he might sit their more cōmodiously, then on the bancke,
One cause was, for that he might fit their more commodiously, then on the bank,
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1781
an other cause was, for that he was like to be thrust into the pond of the people yt came vnto him.
an other cause was, for that he was like to be thrust into the pond of the people that Come unto him.
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1782
Whi? our sauiour Christ might haue with stāde thē, he was strong inough to haue kept him self frō thrustynge into the water.
Whi? our Saviour christ might have with stand them, he was strong enough to have kept him self from thrusting into the water.
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1783
He was stronger, thē they al, & if he had listed he myght haue stand on the water,
He was Stronger, them they all, & if he had listed he might have stand on the water,
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1784
as well as he walked on the water, truth it is, so myghte he haue done in dede.
as well as he walked on the water, truth it is, so might he have done in deed.
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1785
But as it was sometyme hys pleasure to shewe the power of hys Godheade, so he declared nowe the infirmitie and imbecilitye of his manheade.
But as it was sometime his pleasure to show the power of his Godhead, so he declared now the infirmity and imbecility of his manhead.
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1786
Heare he geueth vs an example what we shall do, we must not tempte God by any miracles, so lōg as we may walke by ordinary wayes.
Hear he Giveth us an Exampl what we shall do, we must not tempt God by any Miracles, so long as we may walk by ordinary ways.
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1787
As oure Sauioure Christe when the diuel hadde hym on the top of the tēple, and woulde haue had hyd hym cast him selfe doune, he made hym thys aunswere.
As our Saviour Christ when the Devil had him on the top of the temple, and would have had hid him cast him self down, he made him this answer.
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1788
Non tētabis dominū deum 〈 ◊ 〉. Non tētabis dominū God 〈 ◊ 〉.
fw-fr fw-la fw-la fw-la 〈 sy 〉.
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1789
Thou shalt not tempt thy lorde God, as if he shoulde haue sayed, We maye not tempte God at all.
Thou shalt not tempt thy lord God, as if he should have said, We may not tempt God At all.
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1790
It is no tyme nowe to shewe any miracles, there is an other way to go doune, by gresinges.
It is no time now to show any Miracles, there is an other Way to go down, by gresinges.
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1791
Thus he dyd to shewe vs an example, that we muste not tempte God, except it be in extreme necessitye,
Thus he did to show us an Exampl, that we must not tempt God, except it be in extreme necessity,
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1792
and when we cannot other wayes remedy the matter to leaue it all to God, elles we maye not tempte the maiestye of hys ••yte.
and when we cannot other ways remedy the matter to leave it all to God, Else we may not tempt the majesty of his ••yte.
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1793
Beware temptynge of God? well, he commes to Symons boote, and why rather to Symons bote then an nother.
Beware tempting of God? well, he comes to Symons boot, and why rather to Symons boat then an neither.
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1794
I wyl aūswere, as I fynde in experience in my selfe. I will answer, as I find in experience in my self.
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1795
I came hyther to daye, frō Lambeth in a whirry and when I came to take my bote, the water mē came aboute me (as the maner is) and he wold haue me, & he would haue me.
I Come hither to day, from Lambeth in a whirry and when I Come to take my boat, the water men Come about me (as the manner is) and he would have me, & he would have me.
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1796
I toke one of them ▪ Nowe ye wyll aske me why, I came in the bote, rather thē in another, because I woulde go in to tha• that I se stande nex•e me, it stode more commodiouslye for me.
I took one of them ▪ Now you will ask me why, I Come in the boat, rather them in Another, Because I would go in to tha• that I see stand nex•e me, it stood more commodiously for me.
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1797
And •o dyd Christe by Simons bote. It stode nerer for him, he sawe a better seate in it. A good natural reasō.
And •o did Christ by Simons boat. It stood nearer for him, he saw a better seat in it. A good natural reason.
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1798
Nowe come the papystes, and they wyll make a misterie of it, they wyll pyke out the supremesy of the Bishop of Rome in Peters bote.
Now come the Papists, and they will make a mystery of it, they will pike out the supremesy of the Bishop of Rome in Peter's boat.
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1799
We maye make allegoryes inoughe of euerye place in scripture, but suerly, it must nedes be a symple matter that standeh on so weke a grounde. But ye shall se further.
We may make allegories enough of every place in scripture, but surely, it must needs be a simple matter that standeh on so Week a ground. But you shall see further.
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1800
He desired Peter to thruste oute his bote from the shore. He desired hym.
He desired Peter to thrust out his boat from the shore. He desired him.
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1801
Heare was a good lesson for the Byshoppe of Rome, & al hys colledge of Cardinalles to learne humilitye and gentelnes.
Hear was a good Lesson for the Bishop of Rome, & all his college of Cardinals to Learn humility and gentelnes.
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1802
Rogabateum. He desired him it was gently done of him, with out any austeritie, but wyth all vrbanitye, wyldnes, & softnes, and humilitie. Byworks. He desired him it was gently done of him, with out any austerity, but with all vrbanitye, wyldnes, & softness, and humility.
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1803
What an example is this, that he giueth them heare? but they spye it not, they can se nothinge but the supremycye of ye Byshoppe of Rome.
What an Exampl is this, that he gives them hear? but they spy it not, they can see nothing but the supremycye of the Bishop of Rome.
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1804
A wounderous thynge, what syghte they haue. They se nothynge but the supremicie of the Byshoppe of Rome.
A wondrous thing, what sight they have. They see nothing but the supremicie of the Bishop of Rome.
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1805
Imperabatis onibus meis. saith Ezechiel Cum anaxicia, et austeritate, et disperse sunt absque pastore. Imperabatis onibus meis. Says Ezechiel Cum anaxicia, et austeritate, et disperse sunt absque Pastore.
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1806
Ye haue ruled my shepe and commaunded them wyth greate lordlynes, austeritye, and power, and thus ye haue dispersed my shepe a brode,
You have ruled my sheep and commanded them with great lordlynes, austerity, and power, and thus you have dispersed my sheep a broad,
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1807
and why? There was no shephard, they had wanted one a greate while Rome hath bene many a hundred yeres without a good shepard.
and why? There was no shepherd, they had wanted one a great while Rome hath be many a hundred Years without a good shepherd.
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1808
They would not lerne to rule thē gētly, they hade rule ouer thē, but it was with curssyngs excōmunicacions, wyth great aust•rite, They would not Learn to Rule them gently, they hade Rule over them, but it was with cursings excommunications, with great aust•rite,
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1809
& thūderboltes, and the diuell and all, to mayntayne their vnpreachynge prelacye.
& thunderbolts, and the Devil and all, to maintain their vnpreachynge Prelacy.
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1810
I beseche God open their •yes, yt they maye se the truth, & not be blinded with those thynges, that no mā can se but they. It foloweth in the texte. Sedens doc• bat de naui. He taught sitting.
I beseech God open their •yes, that they may see the truth, & not be blinded with those things, that no man can see but they. It Followeth in the text. Sedens doc• bat de naui. He taught sitting.
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1811
Preachers be lyke, were sitters in those dayes, as it is written in a nother place.
Preachers be like, were sitters in those days, as it is written in a neither place.
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1812
S•dent in cathedra moisis. They sit in the chayre of Moses. I woulde oure preachers woulde preache sittyng or slandynge, one waye, or other.S•dent in cathedra moisis. They fit in the chair of Moses. I would our Preachers would preach sitting or slandynge, one Way, or other.
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1813
It was a goodly pulpyt that oure Sauioure Christe had gotten hym here. And olde rotten bote.
It was a goodly pulpit that our Saviour Christ had got him Here. And old rotten boat.
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1814
And yet he preached his fathers wyll, hys fathers message oute of thys pulpyt. He cared not for the pulpit, so he myght do the people good. And yet he preached his Father's will, his Father's message out of this pulpit. He cared not for the pulpit, so he might do the people good.
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1815
In dede it is to be cōmended for the preacher to stand, or sit, as the place is,
In deed it is to be commended for the preacher to stand, or fit, as the place is,
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1816
but I woulde not haue it so supersticiously estemed, but y• a good preacher maye declare the worde of god syttynge on a horse or preachyng in a •re.
but I would not have it so superstitiously esteemed, but y• a good preacher may declare the word of god sitting on a horse or preaching in a •re.
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1817
And yet if this shoulde be done the vnpreachinge prelattes woulde laughe it to skorne.
And yet if this should be done the vnpreachinge Prelates would laugh it to scorn.
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1818
And though it be good to haue the pulpit set vp in churches, that the people maye resort thither,
And though it be good to have the pulpit Set up in Churches, that the people may resort thither,
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1819
yet I woulde not haue it so supersticiously vsed, but that in a prophane place the worde of God might be preached some tymes,
yet I would not have it so superstitiously used, but that in a profane place the word of God might be preached Some times,
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1820
and I woulde not haue the people offended with all, no more then they be wyth our Sauioure Christes preachyng out of a bote.
and I would not have the people offended with all, no more then they be with our Saviour Christ's preaching out of a boat.
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1821
And yet to haue pulpettes in churches it is very well done to haue them,
And yet to have pulpettes in Churches it is very well done to have them,
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1822
but they woulde be ocupyed, for it is a vayne thinge to haue them as they stād in many churches.
but they would be ocupyed, for it is a vain thing to have them as they stand in many Churches.
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1823
I hard of a Byshoppe of Englande that wente on visitacion (and as it was the custom) whē the Byshoppe should come and be runge into the toune, the greate b•lles clapper was fallen doune, the tyall was brokē, I hard of a Bishop of England that went on Visitation (and as it was the custom) when the Bishop should come and be runge into the town, the great b•lles clapper was fallen down, the tyall was broken,
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1824
so that the Bishoppe could not be runge into the toune.
so that the Bishop could not be runge into the town.
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1825
There was a greate matter made of thys, and the chyfe of the paryshe were muche blamed for it in the visitacion, The Byshop was some what quicke wyth theym,
There was a great matter made of this, and the chyfe of the parish were much blamed for it in the Visitation, The Bishop was Some what quick with them,
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1826
and sygnyfyed that he was muche offended.
and signified that he was much offended.
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1827
They made theyr aunsweres, and excused them selues, as well as they coulde, it was a chaunce, sayd they, that the clapper brak and we coulde not get it mended by and by, we must tarrye tyl we can haue it done? It shal be amended as shortelye as mayc be.
They made their answers, and excused them selves, as well as they could, it was a chance, said they, that the clapper brak and we could not get it mended by and by, we must tarry till we can have it done? It shall be amended as shortly as mayc be.
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1828
Amonge the other there was one wyser then the rest and he commes me to the Byshop.
Among the other there was one Wiser then the rest and he comes me to the Bishop.
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1829
Why my Lorde sayth he, doth your lordshyp make so greate a matter of the hell, that lacketh hys clapper? here is a bell (sayeth he) and poynted to the pulpit, yt hath lacked a clapper thys.xx. yeres.
Why my Lord say he, does your lordship make so great a matter of the hell, that lacketh his clapper? Here is a bell (Saith he) and pointed to the pulpit, that hath lacked a clapper this xx Years.
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1830
We haue a person that fetteth out of thys benefyce fyftye pounde euerye yeare, but we neuer se hym.
We have a person that fetteth out of this benefice fyftye pound every year, but we never see him.
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1831
I warraūte you the Byshop was an vnpreachyng prelate.
I warrant you the Bishop was an unpreaching prelate.
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1832
He coulde finde faute with the bel, that wanted a clapper, to rynge him into the toune,
He could find fault with the bel, that wanted a clapper, to ring him into the town,
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1833
but he could not find any faute with the person that preached not at his benefyce.
but he could not find any fault with the person that preached not At his benefice.
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1834
Euer this office of preachynge hath bene leaste regarded, it hath skante hadde the name of goddes seruice. They must synge.
Ever this office of preaching hath be jest regarded, it hath scant had the name of God's service. They must sing.
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1835
Salua festadies about the churche, that no man was the better for it, but to shewe theyr gaye cotes, and garmenttes. Salua festadies about the Church, that no man was the better for it, but to show their gay coats, and garmenttes.
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1836
I came once my selfe to a place, riding on a iornay homewarde from Londō,
I Come once my self to a place, riding on a journey homeward from Londō,
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1837
and I sent worde ouer nighte into ye toune that I woulde preache there in the morning because it was holydaye,
and I sent word over night into you town that I would preach there in the morning Because it was holiday,
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1838
and me thought it was an holye dayes worcke.
and me Thought it was an holy days work.
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1839
The churche stode in my waye, and I toke my horsse, and my companye, and wente thither, I thought I shoulde haue found agreat companye in the church,
The Church stood in my Way, and I took my horse, and my company, and went thither, I Thought I should have found agreat company in the Church,
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1840
and when I came there, the churche dore was faste locked.
and when I Come there, the Church door was fast locked.
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1841
I tarried there halfe an hower and more, at last the keye was founde, and one of the paryshe commes to me and sayes.
I tarried there half an hour and more, At last the key was found, and one of the parish comes to me and Says.
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1842
Syr thys is a busye daye wyth vs, we can not heare you, it is Rodyn hoodes daye.
Sir this is a busy day with us, we can not hear you, it is Rodin hoods day.
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1843
The paryshe are gone a brode to gather for Robyn hoode, I praye you let them not.
The parish Are gone a broad to gather for Robyn hood, I pray you let them not.
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1844
I was fayne there to geue place to Robyn hoode. I was fain there to give place to Robyn hood.
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1845
I thought my rochet shoulde haue bene regarded, thoughe I were not, but it woulde not serue, it was faine to geue place to Robyn hoodes men.
I Thought my rochet should have be regarded, though I were not, but it would not serve, it was feign to give place to Robyn hoods men.
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1846
It is no laughynge matter my friende, it is a wepyng matter, a heauy matter, a heauy matter vnder the pretence for gatherynge for Robyn hoode, a traytoure,
It is no laughing matter my friend, it is a weeping matter, a heavy matter, a heavy matter under the pretence for gathering for Robyn hood, a traitor,
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1847
and a thefe, to put out a preacher, to haue hys office lesse estemed, to prefer RoRobyn hoode before the ministraciō of Gods worde and all this hath come of vnpreaching prelates.
and a thief, to put out a preacher, to have his office less esteemed, to prefer RoRobyn hood before the ministration of God's word and all this hath come of unpreaching Prelates.
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1848
Thys Realme hathe ben yl prouided for, that it hath had suche corrupte iudgementes in it, to prefer Robyn hood to goddes worde.
This Realm hath been ill provided for, that it hath had such corrupt Judgments in it, to prefer Robyn hood to God's word.
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1849
Yf the Byshoppes had bene preachers, there shoulde neuer haue bene any suche thinge, but we haue a good hope of beteer.
If the Bishops had be Preachers, there should never have be any such thing, but we have a good hope of beteer.
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1850
We haue had a good beginning, I besech God to continewe it.
We have had a good beginning, I beseech God to continue it.
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1851
But I tell you, it is farre wyde, that the people haue suche iudgementes, the Byshoppes they coulde laughe at it.
But I tell you, it is Far wide, that the people have such Judgments, the Bishops they could laugh At it.
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1852
What was that to them? they would haue them continue in theyr ignoraunce styll, and them selues in vnpreachyng prelacye. Wel, syttynge, syttynge. He satte doune and taught.
What was that to them? they would have them continue in their ignorance still, and them selves in unpreaching Prelacy. Well, sitting, sitting. He sat down and taught.
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1853
The texte doeth tell vs that he taughte, but it doeth not tell vs what he taughte. The text doth tell us that he taught, but it doth not tell us what he taught.
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1854
If I were a papist I coulde tell what he sayde. I woulde in the Popes iudgemente shewe what he taught.
If I were a papist I could tell what he said. I would in the Popes judgement show what he taught.
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1855
For the Byshop of Rome hath in scrimio pectoris sui. The true vnderstandyng of Scriptures Yf he call a counsayle, the colledge of Cardinalles, he hathe authority to determyne the supper of the Lorde,
For the Bishop of Rome hath in scrimio Heart 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,
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1856
as he dyd at ye counsayle of Florence.
as he did At you counsel of Florence.
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1857
And Pope Nicolas, and Byshoppe Langfrancke shal come and expounde thys place, and saye, that oure Sauioure Christe, sayed thus.
And Pope Nicolas, and Bishop Longfrank shall come and expound this place, and say, that our Saviour Christ, said thus.
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1858
Peter I do meane thys by syttynge in thy bote that thou shalte goo to Rome,
Peter I do mean this by sitting in thy boat that thou shalt goo to Room,
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1859
and be Byshoppe there fyue and twentie yeares, after myne ascension. And all thy successours shall be rulers of ye vniuersal churche after the.
and be Bishop there fyue and twentie Years, After mine Ascension. And all thy Successors shall be Rulers of the universal Church After thee.
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1860
Heare woulde I place also holye water, and hollye breade, & al vnwrytten verites, if I were a Papyste, Hear would I place also holy water, and holly bread, & all unwritten verities, if I were a Papist,
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1861
and that Scripture is not to be expoundyd by anye priuate interpretacion, but by oure holye father, and hys colledge of Cardinalles.
and that Scripture is not to be expounded by any private Interpretation, but by our holy father, and his college of Cardinals.
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1862
Thys is a greate deale better place then.
This is a great deal better place then.
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1863
duc in altum. But what was Coristes sermon? it maye sone be gathered what it was.duc in altum. But what was Choristers sermon? it may soon be gathered what it was.
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1864
He is alwayes lyke hym selfe. Hys fyrste Sermon was. penitēci•m agite, Do pennaunce, youre lyuynge is naught, repente.
He is always like him self. His First Sermon was. penitenci•m Agitate, Do penance, your living is nought, Repent.
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1865
Agayne at Nazareth, when he redde in the temple and preached remission of synnes, and healynge of woundyd consciences,
Again At Nazareth, when he red in the temple and preached remission of Sins, and healing of wounded Consciences,
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1866
and in the longe sermon in the mount, he was alwayes lyke hym selfe, he neuer dissented from hym selfe.
and in the long sermon in the mount, he was always like him self, he never dissented from him self.
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1867
O there is a writer hathe a ioylie texte here and his name is Dionisimus. I chaunced to meate wyth hys boke in my Lorde of Caunterberyes lybrarye:
O there is a writer hath a ioylie text Here and his name is Dionysius. I chanced to meat with his book in my Lord of Canterbury lybrarye:
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1868
he was a Monke of the charterhouse. I m•ruayle to fynde suche a sentence is that authour. he was a Monk of the charterhouse. I m•ruayle to find such a sentence is that author.
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1869
What taugth Christ in thys sermon? Mary sayeth he, it is not written ▪ And he addeth more vnto it Euangeliste tantum scripser••• de ser••onibus et miraculis cristi, quantum ••gnonerunt inspirante deo sufficere ad edificacionem ecclesie ad confirmacionē fidei, et ad salutem animarum.
What taugth christ in this sermon? Mary Saith he, it is not written ▪ And he adds more unto it Evangelist Tantum scripser••• de ser••onibus et miraculis cristi, quantum ••gnonerunt inspirante God sufficere ad edificacionem Churches ad confirmacionē fidei, et ad salutem animarum.
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1870
It is true it is not written.
It is true it is not written.
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1871
Al hys miracles were not wrytten, so neyther were all his sermons written, yet for all yt the euāgelistes dyd wryte so muche as was necessary.
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.
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1872
They wrote so muche if the myracles and sermons of Christ as they knewe by godes inspiracion to be sufficiēt for y• edifiyng of the churche, the cōfirmacion of oure fayeth,
They wrote so much if the Miracles and Sermons of christ as they knew by God's inspiration to be sufficient for y• edifying of the Church, the confirmation of our Faith,
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1873
and the health of oure soules.
and the health of our Souls.
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1874
If thys be true as it is in dede ▪ where be on wryttē verities? I meruayle not at the sentence but to fynde it in suche an authour.
If this be true as it is in deed ▪ where be on written verities? I marvel not At the sentence but to find it in such an author.
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1875
Iesus what authoriti he giues to goddes worde.
Iesus what authoriti he gives to God's word.
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1876
But GOD woulde that suche men shoulde be wytnesse with the auctoritye of his boke, wyl they nyll they.
But GOD would that such men should be witness with the Authority of his book, will they nyll they.
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1877
Nowe to drawe towardes an ende. It foloweth in the texte. duc in altum. Here cometh in the supremicye of the Byshoppe of Rome.
Now to draw towards an end. It Followeth in the text. duc in altum. Here comes in the supremicye of the Bishop of Rome.
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1878
When oure Sauioure Christ had made an ende of his sermō and had fed their soules, he prouided for theyr bodies.
When our Saviour christ had made an end of his sermon and had fed their Souls, he provided for their bodies.
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1879
Fyrst he began with the soule. Christes word is the fode of it. Nowe he goeth to the bodye, he hath charge of them bo•th:
Fyrst he began with the soul. Christ's word is the food of it. Now he Goes to the body, he hath charge of them bo•th:
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1880
we must commit the fedynge of the bodye and of the soule to hym. Well, he sayeth to Peter.
we must commit the feeding of the body and of the soul to him. Well, he Saith to Peter.
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1881
duc in altum. Launche into the depth, put forth thy bote farther into the deepe of the water. Lose youre nettes, nowe fyshe.duc in altum. Launch into the depth, put forth thy boat farther into the deep of the water. Loose your nets, now Fish.
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1882
As who shoulde saye, youre soules are now fedde, I haue taught you my doctrine, nowe I wyll confirme it wyth a miracle.
As who should say, your Souls Are now fed, I have taught you my Doctrine, now I will confirm it with a miracle.
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1883
Lo sir here is duc in altum. Here Peter •as made a greate man saye •he Papystes, Lo sir Here is duc in altum. Here Peter •as made a great man say •he Papists,
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1884
and all his successours after hym. And thys is deriued of these few wordes. Launch into the deepe. And theyr argumente is thys:
and all his Successors After him. And this is derived of these few words. Launch into the deep. And their argument is this:
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1885
he spake to Peter onelye, and he spake to hym in the syngulare number, ergo he gaue hym such a preeminence a boue the rest.
he spoke to Peter only, and he spoke to him in the singular number, ergo he gave him such a preeminence a above the rest.
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1886
A goodly argument, I wene it be a sillogismus in quem terra pontus. I wil make a like argumcē, Oure Sauioure Christe sayed to Iudas,
A goodly argument, I ween it be a sillogismus in Whom terra pontus. I will make a like argumcen, Oure Savior Christ said to Iudas,
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1887
when he was about to betraye hym quod fac citius. Nowe whan he spake to Peter there were none of his disciples by,
when he was about to betray him quod fac Quickly. Now when he spoke to Peter there were none of his Disciples by,
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1888
but Iames and Iohn, but when he spake to Iudas they were all presēt. Wel, he said vn. ot hym.
but James and John, but when he spoke to Iudas they were all present. Well, he said vn. It him.
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1889
quod sacis fac citius. Sped thy busynes, yt thou hast in thy head, do it, He gaue hym here a secret monicion, that he knewe what he intended,quod sacis fac Quickly. Sped thy business, that thou haste in thy head, do it, He gave him Here a secret monition, that he knew what he intended,
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1890
if Iudas had had grace to haue taken it and repented. He spake in the singular number to hym, ergo he gaue hym some preeminence.
if Iudas had had grace to have taken it and repented. He spoke in the singular number to him, ergo he gave him Some preeminence.
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1891
By like he made hym a Cardynall, and it mighte full well be, for they haue folowed Iudas euer sens. By like he made him a Cardinal, and it might full well be, for they have followed Iudas ever since.
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1892
Here is as good a grounde for the Coledge of Cardinalles, as the other is for the supremitie of the Bishop of Rome.
Here is as good a ground for the College of Cardinals, as the other is for the supremity of the Bishop of Rome.
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1893
Our Sauiour Christ (say they) spake onely to Peter for preeminence, because he was cheife of the Apostles,
Our Saviour christ (say they) spoke only to Peter for preeminence, Because he was chief of the Apostles,
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1894
and you can shewe none other cause, Ergo thys is the cause why he spake to hym in the syngular number.
and you can show none other cause, Ergo this is the cause why he spoke to him in the singular number.
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1895
I dare saye there is neuer a whirrimā at Westminster brydge but he can answere to thys,
I Dare say there is never a wherrymen At Westminster bridge but he can answer to this,
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1896
and gyue a naturall reason of it.
and gyve a natural reason of it.
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1897
He knoweth that one man is able to shoue the bote ▪ but one man was not able to caste out the nettes, and therefore he sayed in the plurall nomber, larate retia Louse youre nettes? and he sayd in the syngular number to Peter, launch out the bote.
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, larate retia Louse your nets? and he said in the singular number to Peter, launch out the boat.
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1898
why? because he was able to do it.
why? Because he was able to do it.
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1899
But he spake the other in the plural nomber, because he was not able to conuaye the bote,
But he spoke the other in the plural number, Because he was not able to convey the boat,
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Image 174
1900
and cast out the nettes to. One man coulde not do it.
and cast out the nets to. One man could not do it.
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1901
Thys woulde the whirry man saye, and that wyth better reason, then to make suche a misterie of it, as no man can spye but they.
This would the whirry man say, and that with better reason, then to make such a mystery of it, as no man can spy but they.
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1902
And the cause why he spake to all, was to shewe that he wyll haue all Christē men to worcke for theyr lyuynge.
And the cause why he spoke to all, was to show that he will have all Christian men to work for their living.
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1903
It is he that sendes foode both for the body, and soule, but he wyll not sende it, wythout laboure.
It is he that sends food both for the body, and soul, but he will not send it, without labour.
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1904
He wyll haue all Christen people to laboure for it, he wyll vse oure laboure as a meane whereby he sendeth oure foode.
He will have all christian people to labour for it, he will use our labour as a mean whereby he sends our food.
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1905
Thys was a wounderous myracle of oure Sauioure Christe.
This was a wondrous miracle of our Saviour Christ.
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1906
and dyd it not onely to allure them to hys discipleshippe, but also for our commoditye.
and did it not only to allure them to his discipleshippe, but also for our commodity.
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1907
It was a seale, a seale, to seale hys doctrine wyth all.
It was a seal, a seal, to seal his Doctrine with all.
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1908
Nowe ye knowe that suche as be kepars of seales, as my Lorde Chauncelour and suche other, what so euer they be, they do not all wayes seale, they haue a sealynge tyme (For I haue herde poore men complayne, that they haue bene put of from tyme to time of sealynge, tyll all theyr monye were spent,
Now you know that such as be Keepers of Seals, as my Lord Chancellor and such other, what so ever they be, they do not all ways seal, they have a sealing time (For I have herd poor men complain, that they have be put of from time to time of sealing, till all their money were spent,
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1909
and as thei haue times to seale in, so our Sauioure Christ had his time of sealinge.
and as they have times to seal in, so our Saviour christ had his time of sealing.
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1910
When he was here in earth, wyth hys Apostlees, and in the tyme of the primitiue churche, Christes doctrine was, sufficientelye sealed alredy wyth seales of hys owne makynge, what shoulde oure seales do? What nede we to seale his seale? it is a confirmed doctrine alredy.
When he was Here in earth, with his Apostles, and in the time of the primitive Church, Christ's Doctrine was, sufficiently sealed already with Seals of his own making, what should our Seals do? What need we to seal his seal? it is a confirmed Doctrine already.
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1911
O luther, when he came into the worlde fyrst, and disputed agaynst the decretales, the Clementines, Alexandrines, Extrauagantines, what a do had he.
O luther, when he Come into the world fyrst, and disputed against the Decretals, the Clementine, Alexandrine, Extravagantins, what a doe had he.
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1912
But ye wyll saye paraduenture he was deceyued in some thynges, I wyl not take vpon me to defend him in al pontes.
But you will say Peradventure he was deceived in Some things, I will not take upon me to defend him in all pontes.
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1913
I wyll not stand to it, yt al that he wrot was true, I thinke he woulde not so hym selfe.
I will not stand to it, that all that he wrote was true, I think he would not so him self.
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1914
For there is no man, but he maye erie.
For there is no man, but he may erie.
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1915
He came to further and further knowledge, (but suerly he was a goodly instrumēt) Wel I say when he preached fyrste they called vpō hym to do myracles, they were wrought before,
He Come to further and further knowledge, (but surely he was a goodly Instrument) Well I say when he preached First they called upon him to do Miracles, they were wrought before,
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1916
And so we nede to do no miracles.
And so we need to do no Miracles.
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1917
In dede when ye popish prelates preached fyrst, they had nede of miracles, & the deuil wroughte some in the preachynge of purgatorye.
In deed when you popish Prelates preached fyrst, they had need of Miracles, & the Devil wrought Some in the preaching of purgatory.
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1918
But what kynde of miracles these were, all Englande doeth knowe, but it wyll not knowe.
But what kind of Miracles these were, all England doth know, but it will not know.
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1919
A wounderfull thinge, that the people wyl contynewe in theyr blyndnes and ignoraūce stil. We haue greate vtilitie of the miracles of oure sauiour Iesus Christ.
A wonderful thing, that the people will continue in their blindness and ignorance stil. We have great utility of the Miracles of our Saviour Iesus christ.
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1920
He doth signifye vnto vs, by this wōderful worcke, yt he is Lord as well of y• water as of the lād. He does signify unto us, by this wondered work, that he is Lord as well of y• water as of the land.
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1921
A good cōfort for those yt be on y• water whē they be in any tēpest or daūger to call vpon him.
A good Comfort for those that be on y• water when they be in any tempest or danger to call upon him.
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1922
The fishe here came at his cōmaundemēt. Here we maye learne that all thynges in the water are subiecte to Christe.
The Fish Here Come At his Commandment. Here we may Learn that all things in the water Are Subject to Christ.
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1923
Peter sayed, Syr, we haue laboured all nighte, and haue not caught one fynne, howe be it at youre worde we wyll to it a freshe.
Peter said, Sir, we have laboured all night, and have not caught one fynne, how be it At your word we will to it a fresh.
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1924
By this it appereth that the gaine, the lucre, the reuenewes that we get, must not be imputed to oure labour, we maye not say, gramercy labour it is not oure labour, it is our sauiour Christ that sendeth vs liuynge,
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 sends us living,
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1925
yet muste we laboure, for he that sayed to Peter laboure, and he that bad the fyshers laboure, biddes all menne to laboure in theyr busines.
yet must we labour, for he that said to Peter labour, and he that bade the Fishers labour, bids all men to labour in their business.
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1926
There be some people that ascrybe theyr gaynes, theyr encrease, gotten by anye facultye, to the deuyll.
There be Some people that ascribe their gains, their increase, got by any faculty, to the Devil.
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1927
Is ther anye trowe ye in England would say so? Now if any man shulde come to an other,
Is there any trow you in England would say so? Now if any man should come to an other,
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1928
and saye he gat hys lyuynge by the dyuell, he would fall out wyth hym.
and say he got his living by the Devil, he would fallen out with him.
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1929
There is not a man in Englande that so sayeth, yet is there some that thyncke it. There is not a man in England that so Saith, yet is there Some that think it.
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1930
For al yt get it with false biyng and sellyng, wyth circumuention, wyth vsury, impostures, myxte wares, false waightes, deceyuynge theyr Lordes and maysters, all those, that get theyr goodes on thys fashion, what do they thyncke,
For all that get it with false biyng and selling, with circumvention, with Usury, Impostors, mixed wares, false weights, deceiving their lords and masters, all those, that get their goods on this fashion, what do they think,
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1931
but that the deuill sendes them gaynes and rytches.
but that the Devil sends them gains and riches.
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1932
For they be hys (beyng vnlawefully gotten) What is thys to say, but that the dyuell is aucthour of theyr gaynes when they be so gotten? For God inhabites them deus nou uolens iniquitatem tues. God wyll no iniquite. These folke ar greatly deceiued.
For they be his (being unlawfully got) What is this to say, but that the Devil is author of their gains when they be so got? For God inhabits them deus now uolens iniquitatem tues. God will no iniquity. These folk Are greatly deceived.
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1933
Ther be some againe impute all to theyr laboures and workes.
There be Some again impute all to their labours and works.
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1934
Yea, on the hollye daye, they can not fynde in their hertes to come to the Temple, to the blessed cōmunion, they must be working at home.
Yea, on the holly day, they can not find in their herts to come to the Temple, to the blessed communion, they must be working At home.
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1935
These are wyde againe on the otherside.
These Are wide again on the otherside.
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1936
And some there be yt thinke, yf they worcke nothing at all, they shal haue inough, thei wil haue no good exercise,
And Some there be that think, if they work nothing At all, they shall have enough, they will have no good exercise,
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1937
but gape and thinke yt god wyl send meate in to their mouthes, & these are as fare wide:
but gape and think that god will send meat in to their mouths, & these Are as fare wide:
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1938
they muste worke, he had ye fishers worcke.
they must work, he had the Fishers work.
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1939
Our Sauiour Christ bad Peter worke, & he that sayed so to them, sayes the same to vs, euery man in hys arte. benedictio dei sacit diuitem.
Our Saviour christ bade Peter work, & he that said so to them, Says the same to us, every man in his art. Benediction dei sacit diuitem.
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1940
The blessynge of God maketh a man ryche.
The blessing of God makes a man rich.
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1941
He lettes hys sonne shyne vpon the wycked, aswell as vpon the good, he sendes ryches boeth to good and bad.
He lets his son shine upon the wicked, aswell as upon the good, he sends riches both to good and bad.
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1942
But thys blessynge turnes to them into a malediction and a curse, it encreseth their damnacion.
But this blessing turns to them into a malediction and a curse, it increaseth their damnation.
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1943
Saynte Paule wrytynge to the Tessalonians, dyd put an order howe euerye man should worcke in his vocacion.
Faint Paul writing to the Thessalonians, did put an order how every man should work in his vocation.
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1944
Cum essemus apud vos, hoc precipiebamus vobis, vt si quis nollet operari, is nec edat. Cum essemus apud vos, hoc precipiebamus vobis, vt si quis Nollet operari, is nec edat.
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1945
When I was amonge you (sayeth he) I made thys ordynaunce, that whosoeuer would not do the worcke of hys vocation, shoulde haue no meate.
When I was among you (Saith he) I made this Ordinance, that whosoever would not do the work of his vocation, should have no meat.
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1946
It were a good ordinaunce in a common weale, that euerye mā shoulde be set on worke, euery man in hys vocacion. Lette hym haue no mete. Nowe he saith furthermore.
It were a good Ordinance in a Common weal, that every man should be Set on work, every man in his vocation. Let him have no meet. Now he Says furthermore.
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1947
Audiuimus quos dam inter nos versantes inordinate, nihel operis facientes. I here saye there is some amongest you yt lyues inordinatlye.Audiuimus quos dam inter nos versantes inordinate, nihel operis Facientes. I Here say there is Some amongst you that lives inordinately.
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1948
What is ye worde inordinatlye? ydellye, geuynge them selues to no occupacion for theyr lyuinge.
What is the word inordinately? ydellye, giving them selves to no occupation for their living.
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1949
Curiose agentes. Curiouse men, gyuen to curiositye, to searchynge what other men do.Curious agents. Curious men, given to curiosity, to searching what other men do.
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1950
Saynct Paule sayeth, he harde saye, he coulde not tell whether it were so or no But he toke occasion of hearynge saye, to sette out a good and holsome doctrine.
Saint Paul Saith, he harden say, he could not tell whither it were so or not But he took occasion of hearing say, to Set out a good and wholesome Doctrine.
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1951
His autem qui sunt eiusmodi precipimus, et obsecramus. His autem qui sunt eiusmodi precipimus, et Obsecramus.
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1952
We commaund and desier you for the reuerence of God, if ther be any suche, that they wyll do ye worckes of their vocacion,
We command and desire you for the Reverence of God, if there be any such, that they will do you works of their vocation,
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1953
and go quietly to theyr ocupation, and so eate theyr owne breade, ells it is not theyr owne, it is other mens meate.
and go quietly to their ocupation, and so eat their own bread, Else it is not their own, it is other men's meat.
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1954
Oure Sauiour Christ before he began hys preachynge, lyued of his occupaciō, he was a carpenter,
Oure Saviour christ before he began his preaching, lived of his occupation, he was a carpenter,
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Image 178
1955
and gat hys liuynge wyth greate laboure.
and got his living with great labour.
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1956
Therefore let no manne dysdayne, or thincke skorne to folowe hym in a meane liuynge, a meane vocacion,
Therefore let no man disdain, or think scorn to follow him in a mean living, a mean vocation,
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1957
or a common callynge and occupacyon.
or a Common calling and occupation.
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1958
For as he blessed oure nature wyth takynge vpon hym the shape of man, so in his doing he blessed al occupaciōs and artes.
For as he blessed our nature with taking upon him the shape of man, so in his doing he blessed all occupations and arts.
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1959
This is a notable exāple to signifye yt he abhorres all idlenes. When he was a Carpentar, then he went, and did the worke of hys callynge,
This is a notable Exampl to signify that he abhors all idleness. When he was a Carpenter, then he went, and did the work of his calling,
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1960
and when he was a preacher he did the workes of that calling. He was no vnpreachyng prelate.
and when he was a preacher he did the works of that calling. He was no unpreaching prelate.
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1961
The Byshoppe of Rome shoulde haue learned that at hym.
The Bishop of Rome should have learned that At him.
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1962
And these gayners with false artes what be they? They are neuer contente wyth that yt they haue,
And these gainers with false arts what be they? They Are never content with that that they have,
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Image 179
1963
thoughe it be neuer so muche.
though it be never so much.
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1964
And they that are true dealers, ar satisfied with that ye God sendes, thoughe it be neuer so lytle.
And they that Are true dealers, Are satisfied with that you God sends, though it be never so little.
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1965
Qu••tus magnus pietas, cum animo sua sorte cont•nto. Qu••tus magnus pietas, cum animo sua sort cont•nto.
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1966
Godlines is great gayne, It is lucre inough, it is vantage inough to be contente wt that, that God sednes.
Godliness is great gain, It is lucre enough, it is vantage enough to be content with that, that God sednes.
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1967
The faithfull can not lacke, the vnfaythfull is euer lackynge, though he haue neuer so much.
The faithful can not lack, the unfaithful is ever lacking, though he have never so much.
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1968
I wyl nowe make an ende.
I will now make an end.
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1969
labores mannū tuarum. Let vs al laboure, Chryst teacheth vs to laboure, yea the Byshop of Rome hyme selfe, he teacheth hym to labour, rather then to be hedde of the church.labores mannū tuarum. Let us all labour, Christ Teaches us to labour, yea the Bishop of Rome him self, he Teaches him to labour, rather then to be head of the Church.
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1970
Let vs put oure trust in God.
Let us put our trust in God.
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1971
Lubores manuum tu•rum. Cast thy care vpō ye Lord and he wyl noryshe the and fede the. Againe the prophet saieth.Lubores manuum tu•rum. Cast thy care upon you Lord and he will nourish the and fede thee. Again the Prophet Saith.
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1972
Numquam uidi iustum de relictum nec semen eius querens panem. I neuer sawe the ryghttuouse man for saken, nor hys seede to seke hys breade.Numquam uidi iustum de relictum nec semen eius Queries Bread. I never saw the ryghttuouse man for saken, nor his seed to seek his bread.
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1973
It is infidelytie, infidelitye that marres all to gether. Well to my texte. Labores manuum tuarum quia manducabis, beatus et bene tibi erit.
It is infidelytie, infidelity that mars all to gether. Well to my text. Labores manuum tuarum quia manducabis, beatus et bene tibi erit.
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1974
Because thou eatest thy labors of thy handes, that, yt God sendes the of thy laboure.
Because thou Eatest thy labors of thy hands, that, that God sends thee of thy labour.
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1975
Euery man must labour, yea though he be a kynge yet he muste laboure, for I knowe no mā hath a greater laboure then a Kinge.
Every man must labour, yea though he be a King yet he must labour, for I know no man hath a greater labour then a King.
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1976
What is his laboure? To study goddes boke, to see yt there be no vnpreachynge prelates in hys realme,
What is his labour? To study God's book, to see that there be no vnpreachynge Prelates in his realm,
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1977
nor bribing Iudges, t• se to all estates, to prouyde for the poore, to se vittailes goodchepe.
nor bribing Judges, t• se to all estates, to provide for the poor, to see victuals goodchepe.
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1978
Is not thys a labour trowe ye? thus if thou doste laboure, exercisynge the worckes of thy vocacyon, thou eatest the meate that God sendes the, and then it foloweth.
Is not this a labour trow you? thus if thou dost labour, exercising the works of thy vocation, thou Eatest the meat that God sends thee, and then it Followeth.
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1979
Beatus es• Thou arte blessed manne in Goddes fauour, Et bene tibi rit. And it shal go well wyth the in this worlde, both in bodie & soule, for God prouides for both. Beatus es• Thou art blessed man in Goddess favour, Et bene tibi rit. And it shall go well with thee in this world, both in body & soul, for God provides for both.
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1980
Howe shalt thou prouyde for thy soule? Go here sermons.
Howe shalt thou provide for thy soul? Go Here Sermons.
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1981
Howe for the body? Eabour in thy vocation, and then shall it be well wyth the, bothe here and in the worlde to come through the fayth and merites of our sauiour Iesus Chryst. To whom with the father and the holy goste, be prayse for euer and euer, world with out ende. Amē.
Howe for the body? Labour in thy vocation, and then shall it be well with thee, both Here and in the world to come through the faith and merits of our Saviour Iesus Christ To whom with the father and the holy ghost, be praise for ever and ever, world with out end. Amen.
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1982
The ende of the.vi. Sermon.
The end of the vi Sermon.
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1983
The seuenth Sermon of Mayster Hughe Latymer, whych he preached before the Kinges Maiestie within his graces Palayce at Westminster the xix.. daye of Apryll.
The Seventh Sermon of Master Hughe Latimer, which he preached before the Kings Majesty within his graces Palace At Westminster the xix.. day of April.
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373
Image 182
1984
QVecunque scripta sunt ad nostram doctrinam scripta sunt. Al thinges that be writen, thei be writē to be our doctrine.QVecunque Scripta sunt ad nostram Doctrinam Scripta sunt. All things that be written, they be written to be our Doctrine.
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1985
By occasiō of this text (most honorable audiēce) I haue walked thys Lente in the brode filde of scripture and vsed my libertye,
By occasion of this text (most honourable audience) I have walked this Lente in the broad filde of scripture and used my liberty,
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1986
& intreated of suche matters as I thoughte, mete for this auditory.
& entreated of such matters as I Thought, meet for this auditory.
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1987
I haue had a do wyth many estates euen wyth the hyghest of all ▪ I haue entreated of the dutye of Kynges, of the dutye of magestrates,
I have had a doe with many estates even with the highest of all ▪ I have entreated of the duty of Kings, of the duty of Magistrates,
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1988
and Iudges, of the dutye of prelates, alowyng that yt is good & disalowyng the contrary.
and Judges, of the duty of Prelates, allowing that that is good & disallowing the contrary.
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374
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1989
I haue taught that we are all synners, I thinke there is none of vs al,
I have taught that we Are all Sinners, I think there is none of us all,
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1990
neither preacher, nor hearer but we maye be amended, and redresse oure lyues, We maye all saye,
neither preacher, nor hearer but we may be amended, and redress our lives, We may all say,
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1991
yea all the packe of vs, peccauimus cum patribus nostris. We haue offēded & sinned wt our forefathers.
yea all the pack of us, peccauimus cum Patribus nostris. We have offended & sinned with our Forefathers.
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1992
In multis offendimus omnes. There is none of vs all, but we haue in sondry thinges greuously offended almyghtye God.In multis offendimus omnes. There is none of us all, but we have in sundry things grievously offended almighty God.
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1993
I here intreated of manye fautes and rebuked manye kyndes of synnes. I intende to daye by Goddes grace, to shew you the remedy of synne.
I Here entreated of many Faults and rebuked many Kinds of Sins. I intend to day by Goddess grace, to show you the remedy of sin.
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1994
We be in the place of repentaunce, nowe is the tyme to cal for mercy, whyles we be in this worlde.
We be in the place of Repentance, now is the time to call for mercy, whiles we be in this world.
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1995
We be all synners, euen the best of vs all. Therefore it is good to here the remedy of synne. We be all Sinners, even the best of us all. Therefore it is good to hear the remedy of sin.
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1996
This day is comonlye called good Fryday, although eueri daye ought to be wyth vs good fryday,
This day is commonly called good Friday, although evey day ought to be with us good Friday,
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1997
Yet thys day we ar accustomed specially to haue a commemoratiō and remembraunce of the passion of our sauiour Iesu Christ.
Yet this day we Are accustomed specially to have a commemoration and remembrance of the passion of our Saviour Iesu christ.
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1998
This daye we haue in memory hys bytter Passion and death, whych is the remedy of our syn.
This day we have in memory his bitter Passion and death, which is the remedy of our sin.
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1999
Therefore, I intend to intreate of a pece of a story of hys passion. I am not able to intreate of all.
Therefore, I intend to entreat of a piece of a story of his passion. I am not able to entreat of all.
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2000
That I maye do, that the better, and that it maye bee to the honour of God & ye edification of youre soules and myne both, I shal desyre you to praye &c. In thys prayer, I wyll desyre you to remember the soules departed, wyth laudes and prayse to almightie God, that he woulde vouchsafe to assyste them at the hour of their death In so doynge, you shalbe putte in remembraunce to praye for youre selues, that it maye please GOD to assyste and comforte you in the agonies and paynes of death.
That I may do, that the better, and that it may be to the honour of God & you edification of your Souls and mine both, I shall desire you to pray etc. In this prayer, I will desire you to Remember the Souls departed, with laudes and praise to almighty God, that he would vouchsafe to assist them At the hour of their death In so doing, you shall put in remembrance to pray for your selves, that it may please GOD to assist and Comfort you in the agonies and pains of death.
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2001
The place that I wyll intreate of is in the.xxvi. Chapiter, of Saynct Mathewe,
The place that I will entreat of is in the xxvi Chapter, of Saint Matthew,
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2002
Howe be it, as I intreate of it I wyll borrowe parte of Sayncte Marke and saynct Luke,
How be it, as I entreat of it I will borrow part of Saint Mark and saint Lycia,
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2003
for they haue somwhat, that saynct Mathew hath not, and especiallye Luke. The texte is, Tunc cū uenisset Iesus in uillam que dicitur gethsemani.
for they have somewhat, that saint Matthew hath not, and especially Lycia. The text is, Tunc cū uenisset Iesus in uillam que dicitur Gethsemane.
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2004
then whē Iesus cāe, some haue in nillō some in agrum, some in prediū, But it is allone,
then when Iesus cāe, Some have in nillon Some in agrum, Some in prediū, But it is alone,
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2005
whē Chryst came in to a Graūg, into a peace of lād, into a felde, it makes no matter, call it what he wyll:
when Christ Come in to a Graung, into a peace of land, into a field, it makes no matter, call it what he will:
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2006
at what tyme he had come into an honeste mans house, and there eaten hys pascall lambe,
At what time he had come into an honest men house, and there eaten his Pascal lamb,
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2007
and instituted and celebrated the lordes supper, and sette furth the blessed communion, then when thys was done, he toke his way to the place, where he knewe Iudas woulde come.
and instituted and celebrated the Lords supper, and Set forth the blessed communion, then when this was done, he took his Way to the place, where he knew Iudas would come.
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2008
It was a solitarye place and thyther he wente wt hys leauen Apostles.
It was a solitary place and thither he went with his leaven Apostles.
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2009
For Iudas the twelfte was aboute his busines, he was occupied aboute his marchaundyse, and was prouydyng amōg the byshoppes and preistes, to come with an imbushement of Iewes to take our sauiour Iesu christ.
For Iudas the twelfte was about his business, he was occupied about his merchandise, and was prouydyng among the Bishops and Priests, to come with an imbushement of Iewes to take our Saviour Iesu Christ.
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2010
And when he was come into this feeld, or graunge, this village, or ferme place, whych was called Gethsemani, there was a Garden sayth Luke, into the whych he goeth, & leues.viii. of hys disciples wtout,
And when he was come into this field, or grange, this village, or ferme place, which was called Gethsemane, there was a Garden say Lycia, into the which he Goes, & leues viii of his Disciples without,
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2011
howbeit he appoynted thē what they shold do. He saith. Sedete hic, donec nadā il luc, et orē.
howbeit he appointed them what they should do. He Says. Sedete hic, donec nadam il Luke, et orē.
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2012
Sit you here whiles I go yonder and pray.
Fit you Here while I go yonder and pray.
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2013
He told thē that he went to pray, to monysh thē what they should do, to fall to praier as he dyd.
He told them that he went to pray, to monish them what they should do, to fallen to prayer as he did.
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2014
He lefte thē there, & toke no more with hym but.iii. Peter, Iames, and Ihō, to teach vs that a solitari place is mete for prayer.
He left them there, & took no more with him but iii Peter, James, and Ihō, to teach us that a solitari place is meet for prayer.
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2015
Then when He was come into thys garden, cepit expauescere. He begā to trimble, in so much he sayed, Tristis est anima mea vsque ad mortē.
Then when He was come into this garden, cepit expauescere. He began to trimble, in so much he said, Tristis est anima mea vsque ad mortē.
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2016
Mi soule is heauye and pensyue, euen vnto death.
Mi soul is heavy and pensyue, even unto death.
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2017
Thys is a notable place, and one of the moste especiall and chefest of al that be in the story of the passiō of Christ. Here is oure remedye. This is a notable place, and one of the most especial and chiefest of all that be in the story of the passion of christ. Here is our remedy.
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2018
Here we muste haue in consideracion, all hys doynges, and sayinges, for oure learnynge, for our edificacion, for oure comforth, and consolation.
Here we must have in consideration, all his doings, and sayings, for our learning, for our edification, for our Comfort, and consolation.
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2019
Fyrst of al he set hys thre Disciples that he toke wyth him in an order, Fyrst of all he Set his Three Disciples that he took with him in an order,
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2020
and toulde them what they shoulde do, sayinge. Sedete hic et uigilate mecum et orate.
and told them what they should do, saying. Sedete hic et vigilate mecum et orate.
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2021
Syt here, & praye that ye enter not into tēptaciō, but of that I wil entreate afterward.
Fit Here, & pray that you enter not into temptation, but of that I will entreat afterwards.
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2022
Now when he was in ye garden, cepit ex pauescere He began to be heauye, pensiue, heauye herted.
Now when he was in the garden, cepit ex pauescere He began to be heavy, pensive, heavy herted.
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2023
I lyke not Oregenes plaing with this word cepit, it was a perfect heauines it was suche a one as was neuer sene the greater, it was not only ye beginninge of a sorow.
I like not Origenes playing with this word cepit, it was a perfect heaviness it was such a one as was never seen the greater, it was not only the begin of a sorrow.
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2024
These doctours, we haue greate cause to thanke God for thē, but yet I wold not haue thē alwayes to be allowed.
These Doctors, we have great cause to thank God for them, but yet I would not have them always to be allowed.
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2025
They haue handled many pointes of our fayth very godly, & we may haue a greate staie in thē in manye thinges, we mighte not wel lacke thē,
They have handled many points of our faith very godly, & we may have a great stay in them in many things, we might not well lack them,
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2026
but yet I woulde not haue mē to be sworne to thē, and so adicte as to take hande ouer hed whatsoeuer they say, it were a great inconuenience so to do Well, let vs go forwarde.
but yet I would not have men to be sworn to them, and so adicte as to take hand over head whatsoever they say, it were a great inconvenience so to do Well, let us go forward.
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2027
He toke Peter, Iames and Iohn into this garden.
He took Peter, James and John into this garden.
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2028
And why dyd he take them wyth hym, rather then other? marye those that he had taken before, to whom he had reueled in the hil, the transfiguracyon and declaracyon of hys deytye, to se the reuelacyon of the maiestie of hys Godhede:
And why did he take them with him, rather then other? mary those that he had taken before, to whom he had revealed in the hill, the transfiguration and declaration of his deytye, to see the Revelation of the majesty of his Godhead:
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2029
nowe in the garden he reueled to the same the infirmitye of his manhode, because they had tasted of the swete, he would they shoulde tast also of the sower.
now in the garden he revealed to the same the infirmity of his manhood, Because they had tasted of the sweet, he would they should taste also of the sour.
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2030
He toke these wyth hym at both tymes, for two or three is ynoughe to beare witnes.
He took these with him At both times, for two or three is enough to bear witness.
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2031
And he began to be heauy in hys mind.
And he began to be heavy in his mind.
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2032
He was greatlye vexed wythin hym selfe, he was sore aflycted, it was a great heauines, he had bene heauye manye tymes before,
He was greatly vexed within him self, he was soar aflycted, it was a great heaviness, he had be heavy many times before,
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2033
and he had suffered greate afflictions in hys soule, as for the blyndenes of the Iewes,
and he had suffered great afflictions in his soul, as for the blindness of the Iewes,
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2034
and he was lyke to suffer mo panges of payne in hys bodye.
and he was like to suffer more pangs of pain in his body.
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2035
But thys pange was greater then anye he euer suffered, yea, it was a greater tormente vnto hym, I thynke a greater payne then when he was hanged on the crosse,
But this pang was greater then any he ever suffered, yea, it was a greater tormente unto him, I think a greater pain then when he was hanged on the cross,
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2036
then when the stower nayles were knocked and dryuen throughe hys handes and fete, then when the sharpe crowne of thornes was thruste on hys head.
then when the stower nails were knocked and driven through his hands and feet, then when the sharp crown of thorns was thrust on his head.
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2037
Thys was the heauines and pensiuenes of hys hearte, the agony of the spirite. And as the soule is more precious then the bodye:
This was the heaviness and pensiveness of his heart, the agony of the Spirit. And as the soul is more precious then the body:
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euen so is the paine of ye soule is more greuous then the paynes of the body.
even so is the pain of you soul is more grievous then the pains of the body.
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2039
Therfore ther is another whiche writeth. horror mortis graui or ipsa morte. The horrour & vgsomnes of death is sorer then death it self.
Therefore there is Another which Writeth. horror mortis graui or ipsa morte. The horror & vgsomnes of death is Sorer then death it self.
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This is ye most greuous payne, that euer christ suffered, euen this pange, that he suffered in the gardē.
This is the most grievous pain, that ever Christ suffered, even this pang, that he suffered in the garden.
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It is the most notable place one of thē in the whole storie of ye passiō, whē he sayed.
It is the most notable place one of them in the Whole story of the passion, when he said.
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Anima me a tristis est vsque ad mortem. My soule is heauy to death. And cum cepisset expauescere and when he began to quyuer, to shake.Anima me a tristis est vsque ad mortem. My soul is heavy to death. And cum cepisset expauescere and when he began to quiver, to shake.
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The greuousnes of it is declared by hys prayer that he made.
The greuousnes of it is declared by his prayer that he made.
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Pater sipossibile est etc. Father if it be possible, a waye wt thys cup, rid me of it.Pater sipossibile est etc Father if it be possible, a Way with this cup, rid me of it.
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He vnderstode by this cup, his paynes of death.
He understood by this cup, his pains of death.
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For he knewe wel inough yt his passion was at hand, that Iudas was come vpon hym wyth the Iewes to take him.
For he knew well enough that his passion was At hand, that Iudas was come upon him with the Iewes to take him.
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There was offered vnto hym nowe the Image of death, the Image, the sence the, ye felynge of hell,
There was offered unto him now the Image of death, the Image, the sense thee, you feeling of hell,
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for death and hell go both to gether. I wyll entreate of thys Image of hell, whyche is death.
for death and hell go both to gether. I will entreat of this Image of hell, which is death.
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Truelye no manne can shewe it perfectlye yet, I wyl do the best I can to make you vnderstād the greuouse panges that oure Sauyoure Chryste was in,
Truly no man can show it perfectly yet, I will do the best I can to make you understand the grievous pangs that our Saviour Christ was in,
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whē he was in the garden, as mans power is not able to beare it, so no mās tonge is able to expresse it.
when he was in the garden, as men power is not able to bear it, so no men tongue is able to express it.
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Paynters painte death lyke a man wtout skin, & a body hauyng nothyng but bones,
Painters paint death like a man without skin, & a body having nothing but bones,
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2052
And hel they painte wt, horible flames brēning fier, they bungell some what at it they come nothinge nere it But thys is no true payntynge.
And hell they paint with, horrible flames brenning fire, they bungell Some what At it they come nothing never it But this is no true painting.
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2053
No paynter can paynte hel vnlesse he coulde paynte the torment and condemnatyon both of body and soule, ye possession & hauyng of all in feliticie.
No painter can paint hell unless he could paint the torment and condemnation both of body and soul, you possession & having of all in feliticie.
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Thys is hel, this is ye Image of death, this is hell, such an euyl fauoured face, such an vgsome countenaunce, suche an horrible vysage our sauiour Christ sawe of death and hell in the garden.
This is hell, this is the Image of death, this is hell, such an evil favoured face, such an ugsome countenance, such an horrible visage our Saviour christ saw of death and hell in the garden.
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There is no pleasure in beholdynge of it, but more payne thē any tounge can tell.
There is no pleasure in beholding of it, but more pain them any tongue can tell.
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Death and hell toke vnto them thys euyll fauoured face of synne, and thorough synne.
Death and hell took unto them this evil favoured face of sin, and thorough sin.
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Thys synne is so hyghlye hated of Gode, that he doth pronounce it worthy to be punished wyth lacke of alfelycitie, wyth the fealyng of infelicitie.
This sin is so highly hated of Good, that he does pronounce it worthy to be punished with lack of alfelycitie, with the fealing of infelicity.
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2058
Death and hell be not only the wages, the reward, ye stipēd of sin, but they are brought into ye world by sinne, per peccatū mors sayth S. Paule, throughe synne deathe entered into the world.
Death and hell be not only the wages, the reward, you stipend of since, but they Are brought into you world by sin, per peccatū mors say S. Paul, through sin death entered into the world.
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Moses sheweth the fyrst cōminge in of it into the world:
Moses shows the fyrst coming in of it into the world:
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Where as our fyrst father Adā was set at libertie to lyue for euer, yet God inhibytynge hym from eatynge of the Apple, told hym,
Where as our fyrst father Adā was Set At liberty to live for ever, yet God inhibytynge him from eating of the Apple, told him,
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If thou meddle wyth this fruite, thou & all thy posteritye shall fal into necessitie of death from euer lyuynge, morte morieris. thou and all thy posteritye shal be subiecte to deathe, here came in death and hell. Synne was their mother.
If thou meddle with this fruit, thou & all thy posterity shall fall into necessity of death from ever living, morte Morieris. thou and all thy posterity shall be Subject to death, Here Come in death and hell. Sin was their mother.
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Therefore they must haue suche an Image as their mother sinne woulde geue them.
Therefore they must have such an Image as their mother sin would give them.
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An vgsome thinge and an horrible Image muste it nedes be that is broughte in by such a thing so hated of God,
an ugsome thing and an horrible Image must it needs be that is brought in by such a thing so hated of God,
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yea, this face of death and hell is so terryble, that suche as hath bene wycked men hade rather be hāged than abyde it.
yea, this face of death and hell is so terrible, that such as hath be wicked men hade rather be hanged than abide it.
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As Achytophell that trayroure to Dauid lyke an ambycyouse wretche thought to haue come to hygher promocyon, As Achitophel that trayroure to David like an ambycyouse wretch Thought to have come to higher promotion,
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and therefore cōspired with Absolon agaynst hys master Dauid.
and Therefore conspired with Absalom against his master David.
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He, when he sawe hys counsayle toke no place, goes and hanges hym selfe, in contemplacion of thys euil fauoured face of death.
He, when he saw his counsel took no place, Goes and hangs him self, in contemplation of this evil favoured face of death.
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Iudas also when he came wyth pushementes to take hys maister Chryst in beholdynge thys horrible face, hanged hym selfe.
Iudas also when he Come with pushementes to take his master Christ in beholding this horrible face, hanged him self.
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Yea the electe people of God, the faythfull hauinge the beholdynge of thys face, (though God hath alwayes preserued them, suche a good God he is to them that beleue in hym, that he wyll not suffer them to be tempted aboue that, that they haue bene able to beare) yet for all that, there is nothynge that they complaine more sore then of thys horrour of death.
Yea the elect people of God, the faithful having the beholding of this face, (though God hath always preserved them, such a good God he is to them that believe in him, that he will not suffer them to be tempted above that, that they have be able to bear) yet for all that, there is nothing that they complain more soar then of this horror of death.
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2070
Go to Iob. What sayeth he? Pereat dies in quo natus sum, suspendiū elegit anima mea.
Go to Job What Saith he? Pereat dies in quo Born sum, suspendiū elegit anima mea.
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Wo worth ye day that I was borne in, my soule wolde be hanged, saying in his panges almooste he wyste not what.
Woe worth you day that I was born in, my soul would be hanged, saying in his pangs almooste he wist not what.
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Thys was when wyth the eye of hys conscience, and the inwarde man he be helde the horrour of death and hel, not for any bodylye payne that he suffered,
This was when with the eye of his conscience, and the inward man he be held the horror of death and hell, not for any bodily pain that he suffered,
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for when he hadde byles, botches, blaynes, and scabbes, he suffered them pacientlye, he coulde saye then:
for when he had biles, botches, blains, and scabs, he suffered them patiently, he could say then:
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Si bona suscepi de manu Domini. &c. Si Bona suscepi de manu Domini. etc.
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If we haue receyued good thynges of God, why shoulde we not suffer likewyse euyll? It was not for any suche thynge, that he was so vexed,
If we have received good things of God, why should we not suffer likewise evil? It was not for any such thing, that he was so vexed,
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but the syght of thys face of death and hel, was offered to hym so lyuely that he wolde haue bene oute of thys worlde.
but the sight of this face of death and hell, was offered to him so lively that he would have be out of this world.
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It was thys euyl fauored face of death that so troubled hym. Kynge Dauid also sayed, in contemplaciō of thys vgsome face.
It was this evil favoured face of death that so troubled him. King David also said, in contemplation of this ugsome face.
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Laboraui in gemitu meo. I haue bene sore vexed with sighyng & mourning. Turbatus est a furore oculus meus. Laboraui in gemitu meo. I have be soar vexed with sighing & mourning. Turbatus est a furore oculus meus.
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Myne eye hath bene greatlye troubled in my rage.
Mine eye hath be greatly troubled in my rage.
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A straun• thynge, when he had to fyghte wyth Goliath that monstrous giante, who was able to haue eaten hym, he coulde a byde hym,
A straun• thing, when he had to fight with Goliath that monstrous giant, who was able to have eaten him, he could a bide him,
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& was nothynge a frayed and now what a worcke? what exclamacions makes he at the syghte of death? Ionas lykewyse was bold inoughe, to byd the shypmen cast hym into the sea, he had not yet sene that face and vysage,
& was nothing a frayed and now what a work? what exclamations makes he At the sight of death? Ionas likewise was bold enough, to bid the shipmen cast him into the sea, he had not yet seen that face and visage,
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2082
but when he was in the Whales belly, and had there the beholdynge of it, what terror and distresse abode he? Ezechias whē he sawe Senacherib beseigynge hys citye on euerye syde most violentlye, was nothynge a frayde of the greate hoste and myghtye army that was lyke to destroye hym oute of hande,
but when he was in the Whale's belly, and had there the beholding of it, what terror and distress Abided he? Hezekiah when he saw Sennacherib beseigynge his City on every side most violently, was nothing a frayed of the great host and mighty army that was like to destroy him out of hand,
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yet he was a frayed of deathe. When the Prophet came vnto hym, and sayed: Dispone domini tue, morte morieris, et non vines.
yet he was a frayed of death. When the Prophet Come unto him, and said: Dispone domini tue, morte Morieris, et non vines.
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2084
It stroke him so to the harte that he fel a wepynge.
It stroke him so to the heart that he fell a weeping.
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O Lord what an horror was this? Ther be some writers that sayes that Peter, Iames and Ihon, were in thys felynge at the same tyme and that Peter when he sayed:
O Lord what an horror was this? There be Some writers that Says that Peter, James and John, were in this feeling At the same time and that Peter when he said:
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2086
Exi a me domine quia homo peccator sū.
Exit a me domine quia homo peccator sū.
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2087
Did tast some part of it he was so astonyshed, he wist not what to saye.
Did taste Some part of it he was so astonished, he wist not what to say.
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2088
It was not longe that they were in thys anguyshe, some sayes longer, some shorter but Chryst was readye to comforte them, and sayed to Peter. Ne timeas, Be not afraied.
It was not long that they were in this anguish, Some Says longer, Some shorter but Christ was ready to Comfort them, and said to Peter. Ne timeas, Be not afraid.
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2089
A frēd of myne tolde me of a certayne woman, that was.xviii. yeares to gether in it.
A friend of mine told me of a certain woman, that was xviii Years to gether in it.
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I knewe a man my self Bilney, litle Bilnei, that blessed martyr of GOD, what tyme he had borne hys fagott, I knew a man my self Bilney, little Bilnei, that blessed martyr of GOD, what time he had born his fagott,
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and was come agayne to Cambrydge hadde suche conflyctes, wythin hym selfe, beholdynge thys Image of death, that hys frendes were a frayed to lette hym be alone, they were fayne to be wyth hym daye and nyght,
and was come again to Cambridge had such conflyctes, within him self, beholding this Image of death, that his Friends were a frayed to let him be alone, they were fain to be with him day and night,
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and comforted hym as they coulde, but no comfortes woulde serue.
and comforted him as they could, but no comforts would serve.
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As for the comfortable places of scripture to brynge theym vnto hym, it was as though a man woulde runne hym throughe the herte wyth a sweard.
As for the comfortable places of scripture to bring them unto him, it was as though a man would run him through the heart with a sword.
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Yet afterwarde all thys he was reuiued, & toke his death pacientlye, and dyed wel against the Tirannical sea of Rome.
Yet afterward all this he was revived, & took his death patiently, and died well against the Tyrannical sea of Rome.
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Wo, wil be to that byshoppe that had the examynacyon of hym, if he repented not.
Woe, will be to that bishop that had the examination of him, if he repented not.
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Here is a good lesson for you my fryendes. If euer ye come indaunger, induraunce, in pryson for godes quarrell.
Here is a good Lesson for you my fryendes. If ever you come indaunger, induraunce, in prison for God's quarrel.
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and hys sake, (as he dyd for purgatorye matters, and put to beare a fagot for preachynge the true worde of God agaynste pilgremage and suche lyke matters) I wyl aduyse you fyrst & aboue al thing to abiure al your fryendes, all your frindeshipe, leaue not one vnabiured, it is they that shall vndo you, and not your ennemyes.
and his sake, (as he did for purgatory matters, and put to bear a faggot for preaching the true word of God against pilgrimage and such like matters) I will advise you fyrst & above all thing to abjure all your fryendes, all your frindeshipe, leave not one unabjured, it is they that shall undo you, and not your enemies.
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It was his very friendes, that brought Bylnye to it.
It was his very Friends, that brought Blind to it.
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By this it maye somewhat appere what oure sauyour Christe suffered, he doeth not dissemble it hym selfe, when he sayth, my soule is heauye to death, he was in sosore an Agony, that there issued out of hym as I shal entreate anone, droppes of bloud,
By this it may somewhat appear what our Saviour Christ suffered, he doth not dissemble it him self, when he say, my soul is heavy to death, he was in sosore an Agony, that there issued out of him as I shall entreat anon, drops of blood,
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and vgsome thing suerly, whiche his fact and dede sheweth vs, what horrible paynes he was in for oure sakes.
and ugsome thing surely, which his fact and deed shows us, what horrible pains he was in for our sakes.
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But you wyll saye, howe can thys be? It were possible that I and suche other, as be greate synners shoulde suffer suche afflictiō.
But you will say, how can this be? It were possible that I and such other, as be great Sinners should suffer such affliction.
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The sonne of God, what oure Sauioure Christe? neuer synned, howe can thys stande that he shoulde be thys handeled? he neuer deserued it.
The son of God, what our Saviour Christ? never sinned, how can this stand that he should be this handled? he never deserved it.
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Mary I wyl tell you how we must consider oure Sauiour Christe two wayes, one way in hys mā hode, a nother in his Godhed.
Mary I will tell you how we must Consider our Saviour Christ two ways, one Way in his man hod, a neither in his Godhead.
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Some places of scripture must be referred to hys deitie, and some to his humanitie.
some places of scripture must be referred to his deity, and Some to his humanity.
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In hys godhed he suffered nothynge, but nowe he made hym selfe voide of hys deity, as scripture sayth. In his godhead he suffered nothing, but now he made him self void of his deity, as scripture say.
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Cū esset in forma dei exinaniuit seipsum.
Cū esset in forma dei exinaniuit seipsum.
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Where as he was in the forme of God, he emptyed hym selfe of it, he dyd hyde it,
Where as he was in the Form of God, he emptied him self of it, he did hide it,
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and vsed him selfe as though he had not had it, he woulde not helpe hym selfe wyth hys godhede, he humbled him selfe with al obedience vnto death,
and used him self as though he had not had it, he would not help him self with his godhead, he humbled him self with all Obedience unto death,
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euen to the death of the crosse thys was in y• he was mā, he toke vpon hym our synnes, our synnes, not the worcke of synnes.
even to the death of the cross this was in y• he was man, he took upon him our Sins, our Sins, not the work of Sins.
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I meane not so, not to do it, not to commyt it, but to purge it, to cleanse it, to beare the stypende of it, and that waye he was the great synner of the worlde, he bare all the synne of the worlde on hys backe, he woulde become detter for it.
I mean not so, not to do it, not to commit it, but to purge it, to cleanse it, to bear the stypende of it, and that Way he was the great sinner of the world, he bore all the sin of the world on his back, he would become debtor for it.
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Nowe to sustayne and suffer the doloures of death, is not to synne, but he came into thys worlde, wyth hys passyon to purge our synnes.
Now to sustain and suffer the dolors of death, is not to sin, but he Come into this world, with his passion to purge our Sins.
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Nowe thys that he suffered in the Gardaine is on, of the bittrest peces of al hys passyon, thys feare of death was the byttereste payne that euer he a bode, dewe to syn which he neuer did,
Now this that he suffered in the Guardian is on, of the Bitterest Pieces of all his passion, this Fear of death was the byttereste pain that ever he a bode, dew to sin which he never did,
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but became detter for vs. Al this he suffer for vs, thys he dyd to satissefye for our synnes.
but became debtor for us All this he suffer for us, this he did to satissefye for our Sins.
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It is much like as if I oughte another mā.xx. M. poūdes, and shulde paye it out of hande,
It is much like as if I ought Another man xx M. pounds, and should pay it out of hand,
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or elles go to the dungen of ludgate, and whē I am goynge to pryson, one of my friēdes should come,
or Else go to the dungeon of ludgate, and when I am going to prison, one of my Friends should come,
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& aske, whether goeth thys mā? And after he had harde the matter, shulde saye, let me aunswere for hym, I wylbe come suertye for hym.
& ask, whither Goes this man? And After he had harden the matter, should say, let me answer for him, I wylbe come surety for him.
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Yea, I wyll paye all for hym Suche a parte played our sauiour Christe wyth vs. If he had not suffered thys, I for my part shoulde haue suffered, accordynge to the grauitie and quātitie of my synnes, damnacion.
Yea, I will pay all for him Such a part played our Saviour Christ with us If he had not suffered this, I for my part should have suffered, according to the gravity and quantity of my Sins, damnation.
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For the greater the synne is, the greater is the punyshement in hell.
For the greater the sin is, the greater is the punishment in hell.
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He suffered for you and me in suche a degre, as is dewe to al ye sīnes of the whole world.
He suffered for you and me in such a degree, as is dew to all you Sins of the Whole world.
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It was as if you woulde immagin that one man had commytted al the synnes since Adā, you maye be sure he shoulde be punished wyth the same horrour of death in suche a sorte as al men in the worlde shoulde haue suffered.
It was as if you would immagin that one man had committed all the Sins since Adā, you may be sure he should be punished with the same horror of death in such a sort as all men in the world should have suffered.
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Feyne & put case our sauyour Christe, had cōmitted al the sinnes of the world, al that I for my parte haue done, al that you for youre parte haue done,
Feyne & put case our Saviour Christ, had committed all the Sins of the world, all that I for my part have done, all that you for your part have done,
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and that anye manne elles hath done, if he hade done all thys him self, his agony that he suffered shoulde haue bene no greater nor greuouser, then it was.
and that any man Else hath done, if he hade done all this him self, his agony that he suffered should have be no greater nor greuouser, then it was.
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This that he suffered in the garden was a portion I say of hys passiō & one of the bitterest partes of it.
This that he suffered in the garden was a portion I say of his passion & one of the Bitterest parts of it.
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And this he suffered for oure synnes and not for anye synnes that he had commytted hym selfe, And this he suffered for our Sins and not for any Sins that he had committed him self,
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for al we should haue suffered euery man accordynge to his owne desertes.
for all we should have suffered every man according to his own deserts.
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This he dydde of his goodnes, partelye to purge and cleanse our synnes, partlye, because he would tast,
This he did of his Goodness, partly to purge and cleanse our Sins, partly, Because he would taste,
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& fele our myseries, Quo posset succurrere nobis. that he should the rather helpe and relieue vs,
& feel our miseries, Quo posset succurrere nobis. that he should the rather help and relieve us,
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and partly he suffered to geue vs example, to be haue our selues as he dyd.
and partly he suffered to give us Exampl, to be have our selves as he did.
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He dyd not suffer, to discharge vs clene frō death, to kepe vs cleane, frō it, not to tast of it.
He did not suffer, to discharge us clean from death, to keep us clean, from it, not to taste of it.
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Nay nay, you muste not take it so.
Nay nay, you must not take it so.
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We shall haue the beholding of this vgsome face euery one of vs, we shal fele it our selues.
We shall have the beholding of this ugsome face every one of us, we shall feel it our selves.
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Yet oure sauiour Christ dyd suffer, to the entente, to sygnifye to vs, that death is ouercomable.
Yet our Saviour christ did suffer, to the entente, to sygnifye to us, that death is ouercomable.
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We shal in dede ouercome it, yf we repente, and acknowledge that our sauiour Iesu Christe pacifyed with his panges and paynes the wrath of the father, hauynge a loue to walke in the wayes of God, We shall in deed overcome it, if we Repent, and acknowledge that our Saviour Iesu Christ pacified with his pangs and pains the wrath of the father, having a love to walk in the ways of God,
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yf we beleue in Iesus Christ, we shal ouercome death, I say, it shal not preuaile agaynst vs. Wherfor wherso? euer it chaunseth the my frende, to haue the tastynge of thys death, that thou shalte be temted wyth thys horror of deathe, what is to be done then? when soeuer thou felest thy soule heauy to death, make haste,
if we believe in Iesus christ, we shall overcome death, I say, it shall not prevail against us Wherefore whereso? ever it chaunseth the my friend, to have the tasting of this death, that thou shalt be tempted with this horror of death, what is to be done then? when soever thou Feel thy soul heavy to death, make haste,
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and resorte to this gardaine, and with thys faith thou shalt ouercome thys terrour when it commeth.
and resort to this Guardian, and with this faith thou shalt overcome this terror when it comes.
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Oh it was a greuous thynge, that Chryste suffered here.
O it was a grievous thing, that Christ suffered Here.
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Oh the greatnes of his dolour that he suffered in the gardē, partlye to make amēdes for our sinnes,
O the greatness of his dolour that he suffered in the garden, partly to make amends for our Sins,
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and partly to delyuer vs from deathe, not so, that we shoulde not dye bodylye,
and partly to deliver us from death, not so, that we should not die bodily,
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but that thys death should be away to a better lyfe, and to destroye and ouercome hell.
but that this death should be away to a better life, and to destroy and overcome hell.
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Oure Sauyoure Chryst had a gardayne, but he had littel pleasure in it.
Oure Saviour Christ had a Garden, but he had little pleasure in it.
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You haue many goodly gardaynes, I wold you would in the myddes of theym cōsyder what agonye our sauyoure Chryst suffred in hys gardayne.
You have many goodly gardaynes, I would you would in the mids of them Consider what agony our Saviour Christ suffered in his Garden.
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A goodly meditacion to haue in youre gardaines. A goodly meditation to have in your gardens.
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It shal occasyon you to delight no farther in vanities but to remēbre what he suffr•• for you.
It shall occasion you to delight no farther in vanities but to Remember what he suffr•• for you.
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It maye drawe you from synne? It is a good monumente, a good sygne, a good monycyon to consyder howe he be haued him selfe in this garden.
It may draw you from sin? It is a good monument, a good Signen, a good monycyon to Consider how he be haued him self in this garden.
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Well he sayeth to hys Discyples. Sytte here and praye wyth me.
Well he Saith to his Disciples. Fit Here and pray with me.
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He wente a lytle way of, as it were a stones cast from them, and falles to hys prayer, and saieth:
He went a little Way of, as it were a stones cast from them, and falls to his prayer, and Saith:
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Pater si possible est transe at a me calix iste. Father if it be possyble. Awaye wyth thys bytter cuppe thys outragious payne.Pater si possible est transe At a me calix iste. Father if it be possible. Away with this bitter cup this outrageous pain.
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Yet after he correctes him selfe, and sayes: Veruntamen u•u sicut ego volo sed sicut tu vis.
Yet After he corrects him self, and Says: Veruntamen u•u sicut ego volo sed sicut tu vis.
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Not my wyll but thy wyll be done O father.
Not my will but thy will be done O father.
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Here is a good medytacyon for Chrysten menne, at all tymes, and not onelye vpon good fryday, lette good fryday be euerye day to a Christian manne to knowe, to vse hys passyon to that ende and purpose, not to reade the storye,
Here is a good medytacyon for Christen men, At all times, and not only upon good Friday, let good Friday be every day to a Christian man to know, to use his passion to that end and purpose, not to read the story,
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but to take the fruyte of it.
but to take the fruit of it.
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Some menne if they hadde bene in thys agonye, woulde haue rūne them selues through with theyr sweardes as Saule dyd, some woulde haue hangged theym selues, as Achitophell dyd.
some men if they had be in this agony, would have run them selves through with their swords as Saule did, Some would have hanged them selves, as Achitophel did.
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Lette vs not folowe these menne, they be no examples for vs, but lette vs folowe Christe, whyche in hys agonye resorted to hys father wyth hys praier.
Let us not follow these men, they be no Examples for us, but let us follow Christ, which in his agony resorted to his father with his prayer.
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This must be our patrone to worck by.
This must be our patron to work by.
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Here I might dilate the matter as touchynge prayinge to Saynctes, here we maye learne not to praye to Saynctes.
Here I might dilate the matter as touching praying to Saints, Here we may Learn not to pray to Saints.
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Christe byddes vs, Ora patrem qui est in celis.
Christ byddes us, Ora patrem qui est in celis.
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Praye to thy father that is in heauen, to the creator, and not to any creature.
Pray to thy father that is in heaven, to the creator, and not to any creature.
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And therfore awaye wyth these auowryes.
And Therefore away with these auowryes.
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Let god alone be oure auowry, what haue we to do to runne hither or thither,
Let god alone be our avowry, what have we to do to run hither or thither,
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but onelye to the father of heauen? I wyl not tarye to speake of thys matter.
but only to the father of heaven? I will not tarry to speak of this matter.
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Our Sauiour Chryste set hys disciples in an ordre and commaunded theym to watch, and praye, sayinge: Vigilate et orate. Whatch and praye.
Our Saviour Christ Set his Disciples in an ordre and commanded them to watch, and pray, saying: Vigilate et orate. Watch and pray.
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Wherto shoulde they watche and pray? he sayeth by and by: Ne intretis in tentationem That ye enter not into temptacion.
Whereto should they watch and pray? he Saith by and by: Ne intretis in tentationem That you enter not into temptation.
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He byddes them not, praye that they be not tempted, for that is as muche to say,
He byddes them not, pray that they be not tempted, for that is as much to say,
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as to prai that we should be out of thys world. Ther is no man in thys worlde wythout temptacion.
as to Prayer that we should be out of this world. There is no man in this world without temptation.
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In the tyme of prosperyte we are tempted to wantonnes, pleasures, and all lyghtnes, in tyme of aduersyte to dispayre in goddes goodnes. Tēptacion neuer ceasses.
In the time of Prosperity we Are tempted to wantonness, pleasures, and all lightness, in time of adversity to despair in God's Goodness. Temptation never ceasses.
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Ther is a difference betwene beynge tempted and entrynge into temptacion.
There is a difference between being tempted and entering into temptation.
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He byddes therfore not to praye that they be not tempted, but that they enter not into temptacion. He byddes Therefore not to pray that they be not tempted, but that they enter not into temptation.
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To be tempted is no euyll thynge.
To be tempted is no evil thing.
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For what is it? no more then when the fleshe, the diuell and the worlde doeth solycyte and moue vs agaynst God.
For what is it? no more then when the Flesh, the Devil and the world doth solycyte and move us against God.
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To geue place to these suggestions, and to yelde oure selues, and suffer vs to be ouer comme of theym, thys is to enter into temptacyon.
To give place to these suggestions, and to yield our selves, and suffer us to be over comme of them, this is to enter into temptation.
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Our sauyoure Christe knewe that they shoulde be greuously tempted and therfore he gaue them warnynge, that they shoulde not geue place to temptacyon, nor dyspayre at hys death.
Our Saviour Christ knew that they should be grievously tempted and Therefore he gave them warning, that they should not give place to temptation, nor despair At his death.
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And yf they chaunched to forsake hym, or to runne awaye, in case they tripped or swarued, yet to come agayne.
And if they chaunched to forsake him, or to run away, in case they tripped or swerved, yet to come again.
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But oure Sauiour Chryste dyd not onely commaunde hys dyscyples to praye, but fell downe vpon hys knees flat vppon the grounde & prayed hym selfe, sayinge:
But our Saviour Christ did not only command his Disciples to pray, but fell down upon his knees flat upon the ground & prayed him self, saying:
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Pater si fieri potest transeat a me calix iste Father, delyuer me of this pange and paine that I am in, thys outragyous payne ▪ This word, father, came euen from the bowels of hys harte,Pater si fieri potest Transit a me calix iste Father, deliver me of this pang and pain that I am in, this outrageous pain ▪ This word, father, Come even from the bowels of his heart,
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when he made hys mone, as who shoulde saye, father ryd me, I am in suche payne that I can be in no greater? Thou art my father, I am thy sonne Can the father, forsake hys sōne in suche anguishe? Thus he made hys mone.
when he made his moan, as who should say, father rid me, I am in such pain that I can be in no greater? Thou art my father, I am thy son Can the father, forsake his son in such anguish? Thus he made his moan.
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Father take a waye this horrour of death frō me, ryd me of thys payne, suffer me not to be takē whan Iudas comes, suffer me not to be hanged on the crosse, suffer not my hādes to be perced wyth nayles nor my harte wyth the sharpe speare.
Father take a Way this horror of death from me, rid me of this pain, suffer me not to be taken when Iudas comes, suffer me not to be hanged on the cross, suffer not my hands to be pierced with nails nor my heart with the sharp spear.
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A wonderfull thynge, that he shoulde so oft tel his discyples of it before, and nowe when he commeth to the poynte, to desyre to be rydde of it,
A wonderful thing, that he should so oft tell his Disciples of it before, and now when he comes to the point, to desire to be rid of it,
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as thoughe he woulde haue bene disobedient to the wyl of his father.
as though he would have be disobedient to the will of his father.
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Afore he sayede, he came to suffer, and nowe he sayes, a way wyth thys cuppe.
Afore he said, he Come to suffer, and now he Says, a Way with this cup.
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Who woulde haue thoughte that euer thys geare should haue come oute of Chrystes mouthe? What a case is this? What shuld a man say? You muste vnderstande, that Christe tooke vpon hym our infyrmities, of the whyche thys was one, to be sorye at deathe.
Who would have Thought that ever this gear should have come out of Christ's Mouth? What a case is this? What should a man say? You must understand, that Christ took upon him our infirmities, of the which this was one, to be sorry At death.
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Amonge the styppendes of synne, thys was one, to trymble at the crosse, thys is a punyshement for oure synne.
Among the styppendes of sin, this was one, to trymble At the cross, this is a punishment for our sin.
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It goeth otherwayes wyth vs, thē wyth Christe, yf we were in lyke case, and in like agony.
It Goes otherways with us, them with Christ, if we were in like case, and in like agony.
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almost we woulde curse God, or rather wyshe that there were no God.
almost we would curse God, or rather wish that there were no God.
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Thys that he sayed, was not of that sorte, it was referrynge the matter to the wyll of hys father,
This that he said, was not of that sort, it was referring the matter to the will of his father,
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but we seke by al meanes be it righte, be it wrong of oure owne nature to be ryd out of payne, he desyred it condicionally,
but we seek by all means be it right, be it wrong of our own nature to be rid out of pain, he desired it conditionally,
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as it myghte stande, wyth hys fathers wyll, addyng a Veruntamen to it.
as it might stand, with his Father's will, adding a Veruntamen to it.
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So his request was to shewe the infyrmytye of man, here is now an example what we shal do,
So his request was to show the infyrmytye of man, Here is now an Exampl what we shall do,
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when we are in lyke case. He neuer deserued it, we haue.
when we Are in like case. He never deserved it, we have.
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He had a Veruntamen, a notwythstandynge, let vs haue so to, we muste haue a neuertheles, thy wyll be done and not myne.
He had a Veruntamen, a notwithstanding, let us have so to, we must have a nevertheless, thy will be done and not mine.
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Geue me grace to be contente to submitte my wyl vnto thyne. Hys facte teacheth vs what to do.
Give me grace to be content to submit my will unto thine. His fact Teaches us what to do.
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Thys is our surgerye, oure physyke, when we be in Agonye, And reken vpon it frendes, we shal come to it, we shal feele it, at one tyme or an other.
This is our surgery, our physyke, when we be in Agony, And reckon upon it Friends, we shall come to it, we shall feel it, At one time or an other.
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What does he nowe? what came to passe nowe, when he had harde no voyce? hys father was domme.
What does he now? what Come to pass now, when he had harden no voice? his father was domme.
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He resortes to hys frēdes, seking some cōfort at theyr hādes seynge he hade none at hys fathers hande, he comes to hys disciples.
He resorts to his Friends, seeking Some Comfort At their hands sing he hade none At his Father's hand, he comes to his Disciples.
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and fyndes them a slepe, he spake vnto Peter & saied.
and finds them a sleep, he spoke unto Peter & said.
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Ah Peter arte thou a slepe, Peter before had bragged stoutly as thoughe he woulde haue kylled, God haue mercye vpon hys soule.
Ah Peter art thou a sleep, Peter before had bragged stoutly as though he would have killed, God have mercy upon his soul.
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And nowe when he shoulde haue comforted Christ, he was a slepe, not once buffe, nor baffe to him, not a worde, he was fayne to saye to hys dyscyples:
And now when he should have comforted christ, he was a sleep, not once buff, nor baffe to him, not a word, he was fain to say to his Disciples:
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Vigilate et orate, Watche & pray, the spirit is ready, but the fleshe is weake, he had neuer a worde of them agayne.Vigilate et orate, Watch & pray, the Spirit is ready, but the Flesh is weak, he had never a word of them again.
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They myght at the leste haue sayed.
They might At the lest have said.
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Oh Syr remember your selfe, are you not Chryst? came not you into thys world, to redeme synne? be a good cheare, be a good comforth, this sorowe wyl not healpe you, comforte youre selfe by your owne preachynge you haue sayed:
O Sir Remember your self, Are you not Christ? Come not you into this world, to Redeem sin? be a good cheer, be a good Comfort, this sorrow will not help you, Comfort your self by your own preaching you have said:
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Oportet filium hominis pati, You haue not deserued any thing, it is not your faulte.Oportet Son hominis pati, You have not deserved any thing, it is not your fault.
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In dede yf they had done thys wyth hym, they had played a frendlye parte wyth hym,
In deed if they had done this with him, they had played a friendly part with him,
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but they gaue hym not so muche as one comfortable worde.
but they gave him not so much as one comfortable word.
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We ronne to our frendes in our dystresses & Agonyes, as though we had al our truste and confydence in theym, he dyd not so, he resorted to theim,
We run to our Friends in our dystresses & Agonies, as though we had all our trust and confidence in them, he did not so, he resorted to them,
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but trusted not in theym, we wyll ronne to our frendes and come no more to God, he returned agayn.
but trusted not in them, we will run to our Friends and come no more to God, he returned again.
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What? shall we not resorte to oure frendes in tyme of nede? and trowe ye we shall not fynde them a slepe? yes I warrante you,
What? shall we not resort to our Friends in time of need? and trow you we shall not find them a sleep? yes I warrant you,
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and when we nede theyr helpe moste, we shal not haue it.
and when we need their help most, we shall not have it.
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But what shal we do, when we shall fynde lacke in theym? we wyll crye out vpon theym, vpbrayde them, chyde, braule, fume, chaufe & backebite them.
But what shall we do, when we shall find lack in them? we will cry out upon them, upbraid them, chide, braule, fume, chafe & backbite them.
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But Chryst dyd not so, he excused hys fryendes, sayinge: Vigilate et orate spiritus quidē prōptus est, caro autem infirma.
But Christ did not so, he excused his fryendes, saying: Vigilate et orate spiritus quidē prōptus est, Caro autem infirma.
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Oh (quouth he) watch and pray, I se wel the spirite is ready, but the fleshe is weake.
O (quouth he) watch and pray, I see well the Spirit is ready, but the Flesh is weak.
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What meaneth this? suerelye it is a comfortable place.
What means this? surely it is a comfortable place.
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For as longe as we lyue in thys worlde, when we be at the best, we haue no more but.
For as long as we live in this world, when we be At the best, we have no more but.
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Promptitudinem spiritus cum infirmitate carnis, The redynesse of the spirite with the infirmite of the flesh.Promptitudinem spiritus cum Infirmity carnis, The redynesse of the Spirit with the infirmity of the Flesh.
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The verye Saynctes of God sayed:
The very Saints of God said:
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Velle adest mihi, My wyl is good, but I am not able to performe it, I haue benewith some, Velle adest mihi, My will is good, but I am not able to perform it, I have benewith Some,
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and fayne they woulde, fayne they woulde, there was redines of spirite, but it woulde not be.
and fain they would, fain they would, there was readiness of Spirit, but it would not be.
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It greued thē that they coulde not take thynges, as they should do.
It grieved them that they could not take things, as they should do.
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The fleshe resysteth the worcke of the holy Gost in oure hertes, and lettes it, lettes it.
The Flesh Resisteth the work of the holy Ghost in our herts, and lets it, lets it.
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We haue to praye euer to God O prayer, praier, that it myght be vsed in thys Realme as it oughte to be of all menne, We have to pray ever to God Oh prayer, prayer, that it might be used in this Realm as it ought to be of all men,
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and specyallye of Magystrates, of Counsaylers, of greate Rulers, to praye, to praye, that it woulde please God to putte Godly policies in their hertes. Call for asystaunce.
and specially of Magistrates, of Counsellers, of great Rulers, to pray, to pray, that it would please God to put Godly policies in their herts. Call for asystaunce.
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I haue heard say, whē that good quene that is gon had ordeined in her house, dayly prayer both before none, and after none, the admyral gettes hym out of the waye,
I have herd say, when that good queen that is gone had ordained in her house, daily prayer both before none, and After none, the admiral gettes him out of the Way,
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lyke a moule diggynge in the earth, He shalbe Lottes wyfe to me as long as I lyue.
like a moule digging in the earth, He shall Lots wife to me as long as I live.
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He was a couetous man an horrible couetous manne, I woulde there were no mo in Englād. He was an ambicious man.
He was a covetous man an horrible covetous man, I would there were no more in Englād. He was an ambitious man.
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I woulde there were no mo in Englande.
I would there were no more in England.
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He was a sedicious man, a contemnar of commune prayer, I would there were no mo in Englād, he is gone, I wolde he had lefte none behind him, Remēber you my lordes, that you pray in your houses to the better mortification of your fleshe.
He was a seditious man, a contemnar of commune prayer, I would there were no more in Englād, he is gone, I would he had left none behind him, remember you my Lords, that you pray in your houses to the better mortification of your Flesh.
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Remember god must be honored, I wyl you to praye that God wyl continew his spirit in you.
remember god must be honoured, I will you to pray that God will continue his Spirit in you.
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I do not put you in comfort, that yf ye haue once the spirite, ye cannot lose it, Ther be new spirits start vp now of late, that saye after we haue receyued the spyryt, we cannot synne.
I do not put you in Comfort, that if you have once the Spirit, you cannot loose it, There be new spirits start up now of late, that say After we have received the Spirit, we cannot sin.
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I wyll make but one argument.
I will make but one argument.
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Saynct Paule had broughte the Galathyans to the professyon of the fayth, & lefte theym in that state, they had receiued the spirit once but they synned agayne,
Saint Paul had brought the Galatians to the profession of the faith, & left them in that state, they had received the Spirit once but they sinned again,
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as he testifyed of theym hym selfe. He saieth: •urrebatis bene. Ye were once in a ryght state, and agayne.
as he testified of them him self. He Saith: •urrebatis bene. You were once in a right state, and again.
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Recepistis spiritū ex operibus legis, an ex iusticia fidei? Once they had the spirit by faith,Recepistis spiritū ex operibus Legis, an ex Justice fidei? Once they had the Spirit by faith,
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but false Prophetes came (when he was gone frō thē) & they plucked them cleane away frō al that Paul had plāted thē in,
but false prophets Come (when he was gone from them) & they plucked them clean away from all that Paul had planted them in,
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& thē said Paul vnto thē:
& them said Paul unto them:
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O stulti Galathe quis vos fascinauit? yf this be true, we may lose ye spryte, ye we haue once possessed.O stulti Galatian quis vos fascinauit? if this be true, we may loose you sprite, you we have once possessed.
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It is a fond thyng, I wyll not tarry in it. But now to the passyon again.
It is a found thing, I will not tarry in it. But now to the passion again.
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Christ had ben with hys father, & felt no healpe, he had bene wt hys frendes,
christ had been with his father, & felt no help, he had be with his Friends,
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& had no cōfort, he had prayed twyse, and was not herd, what dyd he now? dyd he geue prayer ouer? no, he goeth agayne to hys father,
& had no Comfort, he had prayed twice, and was not heard, what did he now? did he give prayer over? no, he Goes again to his father,
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& sayeth thesame agayne, father if it be possyble awaye wt this cup, here is an example for vs although we be not herd at the first time, shal we geue ouer our praier? nay we must to it agayne, we must be importune vpon god, we must be instant in prayer.
& Saith The same again, father if it be possible away with this cup, Here is an Exampl for us although we be not heard At the First time, shall we give over our prayer? nay we must to it again, we must be importune upon god, we must be instant in prayer.
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He prayed thryse & was not herd, let vs sīners pray thre store tymes, folkes are very dul now adaies in praier, to come to sermōs, to resorte to cōmō praier.
He prayed thrice & was not heard, let us Sinners prey Three store times, folks Are very dul now adais in prayer, to come to Sermons, to resort to Common prayer.
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You houskepers, and especially great men geue example of prayer in your houses.
You houskepers, and especially great men give Exampl of prayer in your houses.
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Well dyd hys father looke vpon him thys secōd tyme? no, he went to hys frendes agayne thynkyng to finde some cōfort ther,
Well did his father look upon him this secōd time? no, he went to his Friends again thinking to find Some Comfort there,
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but he findes thē a slepe again more deper a slepe thē euer they were.
but he finds them a sleep again more Deeper a sleep them ever they were.
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Their eyes were heauy wt slepe Ther was no cōfort at all, they wyst not what to say to hym.
Their eyes were heavy with sleep There was no Comfort At all, they wist not what to say to him.
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A wonderfull thing, how he was tost frō post to piller, one whyle to hys father,
A wonderful thing, how he was tossed from post to pillar, one while to his father,
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& was destytute at hys hand, another whyle to hys frendes, & founde no cōfort at thē, hys father gaue him lokīg on,
& was destitute At his hand, Another while to his Friends, & found no Comfort At them, his father gave him looking on,
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& suffred him to bite vpō the brydle a whyle.
& suffered him to bite upon the bridle a while.
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Almyghtye God behelde thys battayle that he myghte enioye that honoure and glory, that in hys name all knees shuld bow, Celestium, Terrestrium, et infernorū, in heauē, earth, and hel.
Almighty God beheld this battle that he might enjoy that honour and glory, that in his name all knees should bow, Celestial, Terrestrial, et infernorū, in heaven, earth, and hell.
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Thys that the father wolde not here hys owne sonne, was an other punyshemente due to our synne. This that the father would not Here his own son, was an other punishment due to our sin.
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Whē we crye vnto hym, he wyll not here vs. The Prophet Ieremy sayeth: Clamabūt ad me, et ego nō exaudiā eos.
When we cry unto him, he will not hear us The Prophet Ieremy Saith: Clamabant ad me, et ego nō exaudiā eos.
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These be Ieremyes wordes, here he threateneth to punyshe sin, with not hearing their prayyers, The Prophet saith:
These be Jeremiah words, Here he threateneth to Punish since, with not hearing their prayyers, The Prophet Says:
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They haue not had the feare of God before theyr eyes, nor haue not regarded disciplyne and correction.
They have not had the Fear of God before their eyes, nor have not regarded discipline and correction.
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I neuer sawe surely so lyttel discipline as is nowe a daies Men wilbe maysters, they wyll be maysters, and no Disciples.
I never saw surely so little discipline as is now a days Men will masters, they will be masters, and no Disciples.
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Alas where is thys disciplyne nowe in England. The people regarde no disciplyne, they be without all order.
Alas where is this discipline now in England. The people regard no discipline, they be without all order.
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Where they should geue place, they will not stur on inch, yea, wher magistrates should determyne matteres, they wyll breake into the place before they come,
Where they should give place, they will not stir on inch, yea, where Magistrates should determine matters, they will break into the place before they come,
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and at theyr commynge not moue a whytte for them.
and At their coming not move a whytte for them.
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Is this discipline? Is thys good order? Yf a man say anye thynge vnto them, they regarde it not.
Is this discipline? Is this good order? If a man say any thing unto them, they regard it not.
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They that be called to aunswere wyll not aunswere dirertlye, but skoffe the matter out. Men the more they knowe, the worsse they be, it is truely sayed.
They that be called to answer will not answer dirertlye, but scoff the matter out. Men the more they know, the Worse they be, it is truly said.
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Sciencia inflat, knoweledg maketh vs proude and ranseth vs to forget all, and set a waye discipline, Suerlye, in Poperye they had a reuerence, but nowe we haue none at all, I neuer sawe the lyke. Science inflat, knoweledg makes us proud and ranseth us to forget all, and Set a Way discipline, Surly, in Popery they had a Reverence, but now we have none At all, I never saw the like.
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Thys same lacke of the feare of God, and discipline in vs, was one of the causes that the father woulde not heare hys sonne.
This same lack of the Fear of God, and discipline in us, was one of the Causes that the father would not hear his son.
d d n1 pp-f dt n1 pp-f np1, cc n1 p-acp pno12, vbds pi pp-f dt n2 cst dt n1 vmd xx vvi po31 n1.
(8) sermon (DIV1)
406
Image 208
2259
Thys payne suffered our sauioure Christ for vs, who neuer deserued it. Oh what it was, that he suffered in thys gardeyn, till Iudas came.
This pain suffered our Saviour christ for us, who never deserved it. O what it was, that he suffered in this garden, till Iudas Come.
d n1 vvd po12 n1 np1 p-acp pno12, r-crq av-x vvd pn31. uh q-crq pn31 vbds, cst pns31 vvd p-acp d n1, c-acp np1 vvd.
(8) sermon (DIV1)
406
Image 208
2260
The doloures, the terroures, the sorrowes that he suffered, be vnspeakeble.
The dolors, the terroures, the sorrows that he suffered, be vnspeakeble.
dt n2, dt n2, dt n2 cst pns31 vvd, vbb j.
(8) sermon (DIV1)
406
Image 208
2261
He suffered, partelye, to make amendes for oure synnes, and partelye, to geue vs example, what wee should do in lyke case.
He suffered, partly, to make amends for our Sins, and partly, to give us Exampl, what we should do in like case.
pns31 vvd, av, pc-acp vvi n2 p-acp po12 n2, cc av, pc-acp vvi pno12 n1, r-crq pns12 vmd vdi p-acp av-j n1.
(8) sermon (DIV1)
406
Image 208
2262
What comes of thys geare in the ende Well, nowe he prayeth agayne, he resorteth to hys father agayne.
What comes of this gear in the end Well, now he Prayeth again, he resorteth to his father again.
q-crq vvz pp-f d n1 p-acp dt n1 av, av pns31 vvz av, pns31 vvz p-acp po31 n1 av.
(8) sermon (DIV1)
407
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2263
Angore correptus prolixius orabat. He was in sorer paines, in more anguishe, then euer he was,Anger correptus prolixius orabat. He was in Sorer pains, in more anguish, then ever he was,
np1 fw-la fw-la fw-la. pns31 vbds p-acp jc n2, p-acp dc n1, av av pns31 vbds,
(8) sermon (DIV1)
407
Image 208
2264
and therefore he prayeth longer, more ardente lye, more feruentelye, more vehementli, then euer he did before.
and Therefore he Prayeth longer, more Ardent lie, more feruentelye, more vehementli, then ever he did before.
cc av pns31 vvz av-jc, av-dc j n1, av-dc j, av-dc fw-la, av av pns31 vdd a-acp.
(8) sermon (DIV1)
407
Image 208
2265
Oh Lorde, what a wonderfull thynge is thys, thys horroure of death is worsse then death it selfe, more vgsome, more bytter then anye bodylye death.
O Lord, what a wonderful thing is this, this horroure of death is Worse then death it self, more ugsome, more bitter then any bodily death.
uh n1, r-crq dt j n1 vbz d, d n1 pp-f n1 vbz av-jc cs n1 pn31 n1, av-dc j, av-dc j cs d j n1.
(8) sermon (DIV1)
408
Image 208
2266
He prayeth nowe the thirde tyme.
He Prayeth now the Third time.
pns31 vvz av dt ord n1.
(8) sermon (DIV1)
408
Image 208
2267
He dyd it so instantlye, so feruentlye, that it brought out a bloudy sweate, & suche plentye that it dropped downe euen to the ground.
He did it so instantly, so fervently, that it brought out a bloody sweat, & such plenty that it dropped down even to the ground.
pns31 vdd pn31 av av-jn, av av-j, cst pn31 vvd av dt j n1, cc d n1 cst pn31 vvd a-acp av-j p-acp dt n1.
(8) sermon (DIV1)
408
Image 208
2268
There issued out of hys precious body droppes of bloude.
There issued out of his precious body drops of blood.
a-acp vvd av pp-f po31 j n1 n2 pp-f n1.
(8) sermon (DIV1)
408
Image 209
2269
What a payne was he in, when these bloudy droppes fel so abūdantlye from hym? Yet for all that,
What a pain was he in, when these bloody drops fell so abundantly from him? Yet for all that,
q-crq dt n1 vbds pns31 p-acp, c-crq d j n2 vvd av av-j p-acp pno31? av p-acp d d,
(8) sermon (DIV1)
408
Image 209
2270
howe vnthankefull do we shewe oure selues towarde hym that dyed onely for oure sakes, and for the remedy of oure synnes.
how unthankful doe we show our selves toward him that died only for our sakes, and for the remedy of our Sins.
c-crq j n1 pns12 vvi po12 n2 p-acp pno31 cst vvd av-j p-acp po12 n2, cc p-acp dt n1 pp-f po12 n2.
(8) sermon (DIV1)
408
Image 209
2271
Oh what blasphemye do we commit daye by daye, what litle regarde haue we to hys blessed passion thus to sweare by goddes bloude, by Christes passion.
O what blasphemy do we commit day by day, what little regard have we to his blessed passion thus to swear by God's blood, by Christ's passion.
uh q-crq n1 vdb pns12 vvb n1 p-acp n1, r-crq j n1 vhb pns12 p-acp po31 j-vvn n1 av pc-acp vvi p-acp ng1 n1, p-acp npg1 n1.
(8) sermon (DIV1)
408
Image 209
2272
We haue nothynge in no pastime, but gods bloude gods woūdes.
We have nothing in no pastime, but God's blood God's wounds.
pns12 vhb pix p-acp dx n1, cc-acp ng1 n1 n2 n2.
(8) sermon (DIV1)
408
Image 209
2273
We continually blaspheme hys passion in haukyng huntyng, dising, and cardynge Who would thynke he shoulde haue suche enemyes amonge those that professe hys name.
We continually Blaspheme his passion in haukyng hunting, dising, and carding Who would think he should have such enemies among those that profess his name.
pns12 av-j vvi po31 n1 p-acp vvg j-vvg, vvg, cc vvg r-crq vmd vvi pns31 vmd vhi d n2 p-acp d cst vvb po31 n1.
(8) sermon (DIV1)
408
Image 209
2274
What became of hys blud that fell downe trowe ye? was the bloud of Hales of it, wo worth it.
What became of his blood that fell down trow you? was the blood of Hales of it, woe worth it.
q-crq vvd pp-f po31 n1 cst vvd a-acp vvb pn22? vbds dt n1 pp-f n2 pp-f pn31, n1 n1 pn31.
(8) sermon (DIV1)
408
Image 209
2275
What a do was it to brynge thys oute of the kynges heade.
What a doe was it to bring this out of the Kings head.
q-crq dt n1 vbds pn31 pc-acp vvi d av pp-f dt ng1 n1.
(8) sermon (DIV1)
408
Image 209
2276
Thys great abhomynacyon of the bloud of hales could not be taken a great whyle out of hys mynde.
This great abomination of the blood of Hales could not be taken a great while out of his mind.
d j n1 pp-f dt n1 pp-f n2 vmd xx vbi vvn dt j n1 av pp-f po31 n1.
(8) sermon (DIV1)
408
Image 209
2277
You that be of the courte, and especially ye sworne chaplaynes beware of a lesson that a greate man taught me at my fyrst commynge to the court he tolde me for good wyll, he thoughte it well. He sayed vnto me.
You that be of the court, and especially you sworn Chaplains beware of a Lesson that a great man taught me At my fyrst coming to the court he told me for good will, he Thought it well. He said unto me.
pn22 cst vbb pp-f dt n1, cc av-j pn22 vvn n2 vvb pp-f dt n1 cst dt j n1 vvd pno11 p-acp po11 ord n-vvg p-acp dt n1 pns31 vvd pno11 p-acp j n1, pns31 vvd pn31 av. pns31 vvd p-acp pno11.
(8) sermon (DIV1)
408
Image 209
2278
You must beware howe so euer ye do that ye contrary not the Kynge, lette hym haue hys sayinges, folowe hym, go wyth hym.
You must beware how so ever you do that the contrary not the King, let him have his sayings, follow him, go with him.
pn22 vmb vvi c-crq av av pn22 vdb d dt n-jn xx dt n1, vvb pno31 vhi po31 n2-vvg, vvb pno31, vvb p-acp pno31.
(8) sermon (DIV1)
408
Image 209
2279
Mary out vpon thys coūsayle, shall I saye, as he sayes.
Mary out upon this counsel, shall I say, as he Says.
np1 av p-acp d n1, vmb pns11 vvi, c-acp pns31 vvz.
(8) sermon (DIV1)
408
Image 209
2280
Say youre conscience, or elce what a worme shal ye fele gnawynge, what a remorse of conscience shall ye haue,
Say your conscience, or elce what a worm shall you feel gnawing, what a remorse of conscience shall you have,
vvb po22 n1, cc av r-crq dt n1 vmb pn22 vvb vvg, r-crq dt n1 pp-f n1 vmb pn22 vhi,
(8) sermon (DIV1)
409
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2281
when ye remembre howe ye haue slacked your duty. It is as a good wise verse.
when you Remember how you have slacked your duty. It is as a good wise verse.
c-crq pn22 vvb c-crq pn22 vhb vvn po22 n1. pn31 vbz p-acp dt j j n1.
(8) sermon (DIV1)
409
Image 210
2282
Gutta cauat lapidē, non ui sed sepe cadendo. Gutta cauat lapidē, non ui sed Sep cadendo.
np1 fw-la fw-la, fw-la crd fw-la fw-la fw-la.
(8) sermon (DIV1)
409
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2283
The drop of raine maketh a hole in the stone, not by violence, but by ofte fallynge.
The drop of rain makes a hold in the stone, not by violence, but by oft falling.
dt n1 pp-f n1 vvz dt n1 p-acp dt n1, xx p-acp n1, cc-acp p-acp av vvg.
(8) sermon (DIV1)
409
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2284
Lyke wyse a Prynce muste be turned not violentelye, but he must be wonne by a lytel & a lytle.
Like wise a Prince must be turned not violentelye, but he must be won by a little & a little.
j n1 dt n1 vmb vbi vvn xx av-j, p-acp pns31 vmb vbi vvn p-acp dt j cc dt j.
(8) sermon (DIV1)
409
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2285
He muste haue hys dutye tolde hym, but it muste be done wyth humblenes, wyth requeste of pardon,
He must have his duty told him, but it must be done with humbleness, with request of pardon,
pns31 vmb vhi po31 n1 vvd pno31, cc-acp pn31 vmb vbi vdn p-acp n1, p-acp n1 pp-f n1,
(8) sermon (DIV1)
409
Image 210
2286
or els it were a daungerous thyng.
or Else it were a dangerous thing.
cc av pn31 vbdr dt j n1.
(8) sermon (DIV1)
409
Image 210
2287
Unpreachynge Prelates haue bene the cause, that the bloud of Hales did so lōg blind the Kynge.
Unpreaching Prelates have be the cause, that the blood of Hales did so long blind the King.
vvg n2 vhb vbn dt n1, cst dt n1 pp-f np1 vdd av av-j vvi dt n1.
(8) sermon (DIV1)
410
Image 210
2288
Wo worthe that suche an abhomynable thynge, should be in a Christen realme, but thankes be to God it was partly redressed in the Kynges dayes that dead is, and muche more nowe.
Woe worth that such an abominable thing, should be in a christian realm, but thanks be to God it was partly Redressed in the Kings days that dead is, and much more now.
n1 j cst d dt j n1, vmd vbi p-acp dt jp n1, cc-acp n2 vbb p-acp np1 pn31 vbds av vvn p-acp dt n2 n2 cst j vbz, cc av-d av-dc av.
(8) sermon (DIV1)
410
Image 210
2289
God graunte good wyl, and power to go forwarde, yf ther be any such abhomynacion behynd, that it may vtterlye be rooted vp.
God grant good will, and power to go forward, if there be any such abhomynacion behind, that it may utterly be rooted up.
np1 vvb j n1, cc n1 pc-acp vvi av-j, cs pc-acp vbb d d n1 a-acp, cst pn31 vmb av-j vbi vvn a-acp.
(8) sermon (DIV1)
410
Image 210
2290
O how happy are we, that it hath pleased almyghty God to vouchsafe, that hys sonne shuld sweate bloude for the redemyng of oure synnes,
Oh how happy Are we, that it hath pleased almighty God to vouchsafe, that his son should sweat blood for the redeeming of our Sins,
uh q-crq j vbr pns12, cst pn31 vhz vvn j-jn np1 pc-acp vvi, cst po31 n1 vmd vvi n1 p-acp dt vvg pp-f po12 n2,
(8) sermon (DIV1)
411
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2291
and agayne howe vnhappye are we, yf we wyll not take it thanckefullye, that was redemed so paynefullye.
and again how unhappy Are we, if we will not take it thanckefullye, that was redeemed so painfully.
cc av c-crq j vbr pns12, cs pns12 vmb xx vvi pn31 av-j, cst vbds vvn av av-j.
(8) sermon (DIV1)
411
Image 210
2292
Alas what harde hartes haue we.
Alas what harden hearts have we.
uh q-crq j n2 vhb pns12.
(8) sermon (DIV1)
411
Image 210
2293
Oure Sauioure Christe neuer synned, and yet sweat he bloud for oure sinnes, we wyll not once watter oure eyes wyth a fewe teares.
Oure Saviour Christ never sinned, and yet sweat he blood for our Sins, we will not once water our eyes with a few tears.
np1 n1 np1 av-x vvd, cc av vvb pns31 n1 p-acp po12 n2, pns12 vmb xx a-acp n1 po12 n2 p-acp dt d n2.
(8) sermon (DIV1)
411
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2294
What an horrible thyng is sinne? that no other thynge would remedy and paye the ransome for it,
What an horrible thing is sin? that no other thing would remedy and pay the ransom for it,
q-crq dt j n1 vbz n1? cst dx j-jn n1 vmd vvi cc vvi dt n1 p-acp pn31,
(8) sermon (DIV1)
411
Image 211
2295
but only the bloud of our Sauioure Christe.
but only the blood of our Saviour Christ.
cc-acp av-j dt n1 pp-f po12 n1 np1.
(8) sermon (DIV1)
411
Image 211
2296
There was nothynge to pacify the fathers wrath agaynste man, but suche an Agony as he suffered, All the passion of all the martyrs that euer were, all the sacrifyces of Patriarkes that euer were, al the good workes that euer were done, were not able to remedye our synne, to make satisfaction for oure synnes, nor anye thynge besydes,
There was nothing to pacify the Father's wrath against man, but such an Agony as he suffered, All the passion of all the Martyrs that ever were, all the Sacrifices of Patriarchs that ever were, all the good works that ever were done, were not able to remedy our sin, to make satisfaction for our Sins, nor any thing besides,
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(8) sermon (DIV1)
411
Image 211
2297
but thys extreme passion and bloud sheddyng of our most merciful Sauiour Christ.
but this extreme passion and blood shedding of our most merciful Saviour christ.
cc-acp d j-jn n1 cc n1 vvg pp-f po12 av-ds j n1 np1.
(8) sermon (DIV1)
411
Image 211
2298
But to drawe towarde an ende, what became of thys thre fold prayer, at the lēgth, it pleased God to here his sonnes prayer,
But to draw toward an end, what became of this Three fold prayer, At the length, it pleased God to hear his Sons prayer,
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(8) sermon (DIV1)
412
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2299
and sent hym an aungell to corroborate, to strengthen, to comforth him.
and sent him an angel to corroborate, to strengthen, to Comfort him.
cc vvd pno31 dt n1 pc-acp vvi, pc-acp vvi, pc-acp vvi pno31.
(8) sermon (DIV1)
412
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2300
Christ nede no aungels helpe if he had lysted to ease him selfe wyth hys deitye.
christ need no Angels help if he had listed to ease him self with his deity.
np1 vvi dx n2 vvi cs pns31 vhd vvd pc-acp vvi pno31 n1 p-acp po31 n1.
(8) sermon (DIV1)
413
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2301
He was the sonne of God, what then? for so muche as he was man he receyued comforth at the Aungels hande, as it accordes to oure infirmitie.
He was the son of God, what then? for so much as he was man he received Comfort At the Angels hand, as it accords to our infirmity.
pns31 vbds dt n1 pp-f np1, r-crq av? p-acp av av-d c-acp pns31 vbds n1 pns31 vvd n1 p-acp dt ng1 n1, p-acp pn31 vvz p-acp po12 n1.
(8) sermon (DIV1)
413
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2302
Hys obedyence, hys contynaunce, and sufferynge, so pleased the father of heauen, that for hys sonnes sake, be he neuer so greate a synner, leauynge hys synne,
His Obedience, his contynaunce, and suffering, so pleased the father of heaven, that for his Sons sake, be he never so great a sinner, leaving his sin,
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(8) sermon (DIV1)
413
Image 211
2303
and repente, ynge for the same, he wyll owe hym suche fauoure, as though he had neuer commyted anye synne.
and Repent, ynge for the same, he will owe him such favour, as though he had never commyted any sin.
cc vvi, zz p-acp dt d, pns31 vmb vvi pno31 d n1, c-acp cs pns31 vhd av-x vvn d n1.
(8) sermon (DIV1)
413
Image 211
2304
The father of heauen wyll not suffer him to be tēpted with thys greate horroure of death and hell to the vttermoste,
The father of heaven will not suffer him to be tempted with this great horroure of death and hell to the uttermost,
dt n1 pp-f n1 vmb xx vvi pno31 pc-acp vbi vvn p-acp d j n1 pp-f n1 cc n1 p-acp dt j,
(8) sermon (DIV1)
414
Image 212
2305
and aboue that he is able to beare.
and above that he is able to bear.
cc p-acp cst pns31 vbz j pc-acp vvi.
(8) sermon (DIV1)
414
Image 212
2306
Loke for it my friendes, by him and through him he shalbe able to ouercome it, let vs do as our Sauioure Christe dyd,
Look for it my Friends, by him and through him he shall able to overcome it, let us do as our Saviour Christ did,
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(8) sermon (DIV1)
414
Image 212
2307
and we shal haue helpe from a boue, we shall haue angels helpe, yf we trust in hym, heauen and earth shall geue vp, rather then we shal lacke helpe, He sayth he is.
and we shall have help from a above, we shall have Angels help, if we trust in him, heaven and earth shall give up, rather then we shall lack help, He say he is.
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(8) sermon (DIV1)
414
Image 212
2308
Adiutor in necessitatibus an helper in tyme of nede.Adiutor in necessitatibus nias helper in time of need.
np1 fw-la fw-mi zz n1 p-acp n1 pp-f n1.
(8) sermon (DIV1)
414
Image 212
2309
When the angell had comforted hym, and when thys horroure of deathe was gone, he was so stronge, that he offered himselfe to Iudas, and sayed. I am he.
When the angel had comforted him, and when this horroure of death was gone, he was so strong, that he offered himself to Iudas, and said. I am he.
c-crq dt n1 vhd vvn pno31, cc c-crq d n1 pp-f n1 vbds vvn, pns31 vbds av j, cst pns31 vvd px31 p-acp np1, cc vvd. pns11 vbm pns31.
(8) sermon (DIV1)
414
Image 212
2310
To make an ende, I praye you take paynes.
To make an end, I pray you take pains.
p-acp vvi dt n1, pns11 vvb pn22 vvb n2.
(8) sermon (DIV1)
414
Image 212
2311
it is a daye of penaunce (as we vse to say) geue me leue to make you werye thys daye.
it is a day of penance (as we use to say) give me leave to make you weary this day.
pn31 vbz dt n1 pp-f n1 (c-acp pns12 vvb pc-acp vvi) vvb pno11 vvi pc-acp vvi pn22 j d n1.
(8) sermon (DIV1)
414
Image 212
2312
The Iewes had hym to Cayphas and Annas, and there, they whypte hym, and bethym, they sette a crowne of sharpe thorne vpon hys head,
The Iewes had him to Caiaphas and Annas, and there, they whypte him, and bethym, they Set a crown of sharp thorn upon his head,
dt np2 vhd pno31 p-acp np1 cc npg1, cc a-acp, pns32 vvn pno31, cc n1, pns32 vvd dt n1 pp-f j n1 p-acp po31 n1,
(8) sermon (DIV1)
414
Image 212
2313
and nayled hym to a tree, yet al thys was not so bytter, as thys horroure of death,
and nailed him to a tree, yet all this was not so bitter, as this horroure of death,
cc vvn pno31 p-acp dt n1, av d d vbds xx av j, c-acp d n1 pp-f n1,
(8) sermon (DIV1)
414
Image 212
2314
and thys Agony, that he suffered in the gradayne, in suche a degree as is dewe to all the synnes of the world,
and this Agony, that he suffered in the gradayne, in such a degree as is dew to all the Sins of the world,
cc d n1, cst pns31 vvd p-acp dt n1, p-acp d dt n1 c-acp vbz n1 p-acp d dt n2 pp-f dt n1,
(8) sermon (DIV1)
414
Image 212
2315
and not to one mannes synne. Wel, thys passion is our remedye, it is the satisfaction for oure synnes.
and not to one Man's sin. Well, this passion is our remedy, it is the satisfaction for our Sins.
cc xx p-acp crd ng1 n1. av, d n1 vbz po12 n1, pn31 vbz dt n1 p-acp po12 n2.
(8) sermon (DIV1)
414
Image 212
2316
Hys soule descended to hell for a tyme. Here is muche a do, these newe vpstartynge spirites, say Christ neuer descended into hell, neyther body nor soule.
His soul descended to hell for a time. Here is much a do, these new vpstartynge spirits, say christ never descended into hell, neither body nor soul.
po31 n1 vvn p-acp n1 p-acp dt n1. av vbz d dt vdb, d j j-vvg n2, vvb np1 av vvd p-acp n1, dx n1 ccx n1.
(8) sermon (DIV1)
415
Image 212
2317
Inscorne they will aske, was he ther, what dyd he there? what if we cannot telle what he dyd there? The crede goeth no further, Scorn they will ask, was he there, what did he there? what if we cannot telle what he did there? The crede Goes no further,
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(8) sermon (DIV1)
415
Image 213
2318
but fayeth, he descended thyther, what is, that to vs if we cannot tell seynge we were taughte no further.
but Faith, he descended thither, what is, that to us if we cannot tell sing we were taught no further.
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Paule was taken vp into the third heauen, aske lykewyse what he sawe when we was caryed thyther, you shall not fynde in scripture what he sawe or what he dyd there, shall we not therfore beleue that he was ther.
Paul was taken up into the third heaven, ask likewise what he saw when we was carried thither, you shall not find in scripture what he saw or what he did there, shall we not Therefore believe that he was there.
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¶ These arrogant spirites, spirites of vayne glorye, bycause they knowe not by any expresse scripture, the order of his doynges in hell, they wyll not beleue that euer he descended into hel. ¶ These arrogant spirits, spirits of vain glory, Because they know not by any express scripture, the order of his doings in hell, they will not believe that ever he descended into hell.
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In dede thys article hathe not so full scripture, so many places and testimonies of scriptures as other haue,
In deed this article hath not so full scripture, so many places and testimonies of Scriptures as other have,
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yet it hathe ynoughe, it hath.ii. or.iii. textes, & if it had but one, one texte of scripture, is of as good and lawfull authoritye as a.
yet it hath enough, it hath ii or iii texts, & if it had but one, one text of scripture, is of as good and lawful Authority as a.
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M. and of as certayne trueth. It is not to be wayed by the multitude of textes.
M. and of as certain truth. It is not to be weighed by the multitude of texts.
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I beleue as certaynelye and verelye that thys Realme of Englande hath as good authoritye to heare Goddes word as any nacion in al the worlde, it maye be gathered by.ii. textes one of them is thys.
I believe as Certainly and verily that this Realm of England hath as good Authority to hear Goddess word as any Nation in all the world, it may be gathered by ii texts one of them is this.
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Ite in vniuersum mundum, et predicate euangelium omni creature. Go into the whole world, and preache the Gospell to all creatures. And agayn.
Item in vniuersum Mundum, et predicate Evangelium omni creature. Go into the Whole world, and preach the Gospel to all creatures. And again.
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deus •ult omnes homines saluos fieri. deus •ult omnes homines saluos fieri.
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God wyl haue all men to be saued, he exceptes not the Englishemen here, nor yet expresselye nameth theym,
God will have all men to be saved, he exceptes not the Englishmen Here, nor yet expressly names them,
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and yet I am as sure, that thys Realme of England, by thys gatheryng, is allowed to here Goddes word,
and yet I am as sure, that this Realm of England, by this gathering, is allowed to Here Goddess word,
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as though Christ hadde sayed a thousand tymes, Go preach to Englysh men. I wyl that Englyshemen be saued.
as though christ had said a thousand times, Go preach to English men. I will that Englishmen be saved.
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Because thys Article of hys descendyng into hell, can not be gathered so directlye, so necessarylye,
Because this Article of his descending into hell, can not be gathered so directly, so necessarily,
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so formallye they do vtterlye deny it.
so formally they do utterly deny it.
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Thys article hath Scriptures two or thre ynoughe for quiete mynde, as for curyouse braynes nothynge can content theym. This article hath Scriptures two or Three enough for quiet mind, as for curyouse brains nothing can content them.
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Thys the diuils sterryng vp of such spirites of sedicion, is an euidente argumente, that the light is come forth,
This the Devils sterryng up of such spirits of sedition, is an evident argument, that the Light is come forth,
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for his word is a brode, when the deuyll russheth, when he roreth, when he styrreth vp suche busy spirites, to sclaunder it.
for his word is a broad, when the Devil rusheth, when he roareth, when he stirreth up such busy spirits, to slander it.
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My entente is not to entreate of thys matter at thys tyme.
My entente is not to entreat of this matter At this time.
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I trust the people wyll not be caryed awaye wyth these newe arrogant spirites, I dout not,
I trust the people will not be carried away with these new arrogant spirits, I doubt not,
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but good preachers wyllabour agaynst them.
but good Preachers wyllabour against them.
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But now I wyll say a worde, and herein I prottest fyrst of al not arrogantlye to determyne,
But now I will say a word, and herein I prottest fyrst of all not arrogantly to determine,
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and defyne it, I wyll contende wyth no man for it, I wyll not haue it be preiudice to anye body,
and define it, I will contend with no man for it, I will not have it be prejudice to any body,
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but I offer it vnto you to consyder and weay it.
but I offer it unto you to Consider and weay it.
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There be some greate clarkes that take my parte, and I perceyue not what euyll can come of it, in sayeng, yt our Sauiour Christe dyd not onely, in soule descende into hell but also that he suffered in hell suche paynes as the damned spirites dyd suffer there. Suerly.
There be Some great Clerks that take my part, and I perceive not what evil can come of it, in saying, that our Saviour Christ did not only, in soul descend into hell but also that he suffered in hell such pains as the damned spirits did suffer there. Surely.
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I beleue verelye for my parte, that he suffered the paynes of hell proporcionably, as it correspondes and aunsweres to the whole synne of the worlde.
I believe verily for my part, that he suffered the pains of hell proportionably, as it corresponds and answers to the Whole sin of the world.
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He would not suffer onelye bodelye in the gardayne and vpon the crosse, but also in hys soule,
He would not suffer only bodily in the Garden and upon the cross, but also in his soul,
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when it was from the bodye, whyche was a payne dew for our syn.
when it was from the body, which was a pain due for our sin.
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Some wryte so, and I canne beleue it that he suffered in the very place, I cannot tell what it is, call it what ye wyll,
some write so, and I can believe it that he suffered in the very place, I cannot tell what it is, call it what you will,
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euen in the skaldinge howse, in the vgsomnes of the place, in the presence of the place, suche payne as our capacitie can not attayne vnto, it is somewhat declared vnto vs,
even in the skaldinge house, in the vgsomnes of the place, in the presence of the place, such pain as our capacity can not attain unto, it is somewhat declared unto us,
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when we vtter it by these effectes, by fyre, by gnashynge of teth, by the worme that gnaweth on the conscience, What so euer the payne is, it is a greate payne that he suffered for vs. I se no inconuenyence to saye, that Chryste suffered in soule in hell.
when we utter it by these effects, by fire, by gnashing of teth, by the worm that gnaweth on the conscience, What so ever the pain is, it is a great pain that he suffered for us I see no inconuenyence to say, that Christ suffered in soul in hell.
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I singularly commende the excedynge greate charytye of Christe, that for our sakes wold suffer in hel in hys soule.
I singularly commend the exceeding great Charity of Christ, that for our sakes would suffer in hell in his soul.
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It settes oute the vnspeakable hatred that God hath to synne. I perceyue not that it doth derogate any thing frō the dignitie of Chrystes death,
It sets out the unspeakable hatred that God hath to sin. I perceive not that it does derogate any thing from the dignity of Christ's death,
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as in the gardayne, when he suffered, it derogates nothing frō yt he suffred on the crosse. Scripture speaketh on this fashiō:
as in the Garden, when he suffered, it derogates nothing from that he suffered on the cross. Scripture speaks on this fashion:
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Qui credit in me, habet vitam eternam. He that beleueth in me, hath lyfe euerlasting. Qui credit in me, habet vitam eternam. He that Believeth in me, hath life everlasting.
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Here he settes furth faith, as the cause of our iustifycatiō, in other places as high commēdacion is geuen to workes,
Here he sets forth faith, as the cause of our justification, in other places as high commendation is given to works,
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and yet are the worckes anye derogation from that dignitye of fayth? No. And agayn scripture sayeth:
and yet Are the works any derogation from that dignity of faith? No. And again scripture Saith:
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Traditus est propter peccata nostra et exuscitatus propter iustificationem &c. It attributeth here oure iustyfycation, to his resurrectiō,Traditus est propter Peccata nostra et exuscitatus propter iustificationem etc. It attributeth Here our Justification, to his resurrection,
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and doeth thys derogate anye thynge from hys death? not a whit. It is whole Christ.
and doth this derogate any thing from his death? not a whit. It is Whole christ.
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What wyth his natiuytye, what wyth hys circumcysyon, what wyth hys incarnation, and the whole processe of hys lyfe, wyth hys preachyng, what wyth hys ascendynge, descendynge, what wyth hys death, it is all Chryst that worketh oure saluacyon.
What with his natiuytye, what with his circumcysyon, what with his incarnation, and the Whole process of his life, with his preaching, what with his ascending, descending, what with his death, it is all Christ that works our salvation.
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He sytteth on the ryghthande of the father, and all for vs. All this is the worke of oure saluation.
He Sitteth on the ryghthande of the father, and all for us All this is the work of our salvation.
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I woulde be as lothe, to derogate any thyng from Christes death, as the best of you al. How vnestymably are we boūd to hym? what thankes oughte we to geue him for it? We must haue thys contynuallye in remembraunce.
I would be as loath, to derogate any thing from Christ's death, as the best of you all How vnestymably Are we bound to him? what thanks ought we to give him for it? We must have this continually in remembrance.
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Propter te morti tradimur tota die. For the, we are in dieyng continually.Propter te morti tradimur tota die. For thee, we Are in dying continually.
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The life of a Chrsten man is nothynge but a readines to dye, and a remembrauce of death.
The life of a Christen man is nothing but a readiness to die, and a remembrance of death.
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If thys that I haue spoken of Christes sufferynge in the gardayne, and in hell, derogate any thinge from Christes death and passyon, awaye wyth it, beleue me not in thys,
If this that I have spoken of Christ's suffering in the Garden, and in hell, derogate any thing from Christ's death and passion, away with it, believe me not in this,
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if it do not, it commendes and settes furth very wel vnto vs, the perfection of the satisfacion that Christ made for vs,
if it do not, it commends and sets forth very well unto us, the perfection of the satisfaction that christ made for us,
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and the woorck of a redemption, not onelye before wytnes in thys worlde, but in hel in that vgsome place, where,
and the woorck of a redemption, not only before witness in this world, but in hell in that ugsome place, where,
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whether he suffered, or wrastled wt the spitites, or cōforted Abrahā, Isaac, & Iacob I wyl not desier to knowe.
whither he suffered, or wrestled with the spitites, or comforted Abrahā, Isaac, & Iacob I will not desire to know.
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Yf ye lyke not that which I haue spoken of hys sufferynge, let it go, I wyl not striue in it, I wil be preiudice to no body, weye it as ye list, I do but offer it you to consider.
If you like not that which I have spoken of his suffering, let it go, I will not strive in it, I will be prejudice to no body, weye it as you list, I do but offer it you to Consider.
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It is like his soul did somwhat the thredayes that hys body lay in the graue.
It is like his soul did somewhat the thredayes that his body lay in the graven.
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To saye he suffered in hell for vs derogats nothing frō his death, For al thīges that Christ did before his suffering on the crosse, and after, do worcke our saluacion ▪ Yf he had not bene incarnat, he had not dyed, he was beneficial to vs with althinges he did.
To say he suffered in hell for us derogates nothing from his death, For all things that christ did before his suffering on the cross, and After, do work our salvation ▪ If he had not be incarnate, he had not died, he was beneficial to us with All things he did.
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Chrystē people should haue his sufferynge for them in remembrance.
Christen people should have his suffering for them in remembrance.
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Let your gardaynes monishe you, your pleasaunte gardaynes, what Chryst suffred for you in the Gardayne,
Let your gardaynes monish you, your pleasant gardaynes, what Christ suffered for you in the Garden,
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and what commodyete you haue by hys sufferynge. It is hys wyl ye shoulde so do, he woulde be hadde in remembraunce.
and what commodyete you have by his suffering. It is his will you should so do, he would be had in remembrance.
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Myxt youre pleasures with the remembraunce of hys bitter passion.
Mixed your pleasures with the remembrance of his bitter passion.
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The whole passion is satisfaction for our synnes, and not the bare death, consideryng it so nakedly by it self.
The Whole passion is satisfaction for our Sins, and not the bore death, considering it so nakedly by it self.
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The maner of spekyng of scripture is to be considered.
The manner of speaking of scripture is to be considered.
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It attributeth oure saluation, nowe to one thynge, nowe to a nothere that Christe dyd, where in dede it partayned to all.
It attributeth our salvation, now to one thing, now to a nothere that Christ did, where in deed it partayned to all.
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Oure Sauioure Chryste hath lefte behynd hym, a remembraunce of hys passyon, the blessed communion, the celebration of the Lordes supper, a lacke it hath bene long abused, Oure Saviour Christ hath left behind him, a remembrance of his passion, the blessed communion, the celebration of the lords supper, a lack it hath be long abused,
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as the sacryfices were before, in the olde law.
as the Sacrifices were before, in the old law.
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The Patriarkes vsed sacrifice, in the fayeth of the seade of the woman, whyche shoulde breake the serpentes head.
The Patriarchs used sacrifice, in the Faith of the seade of the woman, which should break the Serpents head.
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The Patriarkes sacrificed on hope, and afterwarde the worcke was estemed.
The Patriarchs sacrificed on hope, and afterward the work was esteemed.
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There comes other after, and they cōsider not the fayeth of Abraham ▪ and the patriarkes,
There comes other After, and they Consider not the Faith of Abraham ▪ and the Patriarchs,
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but do theyr sacrifice accordynge to theyr owne imaginacion, euen so came it to passe wyth oure blessed communion.
but do their sacrifice according to their own imagination, even so Come it to pass with our blessed communion.
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In the prymatyue churche in places, when theyr fryendes were deade, they vsed to come together to the holy communion.
In the prymatyue Church in places, when their fryendes were dead, they used to come together to the holy communion.
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What? to remedye them that were dead? No, no. A strawe, it was not instituted for no suche purpose.
What? to remedy them that were dead? No, no. A straw, it was not instituted for no such purpose.
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But then they woulde call to remembrance goddes goodnes, and his passion that he suffered for vs, wherein they comforted much theyr fayth.
But then they would call to remembrance God's Goodness, and his passion that he suffered for us, wherein they comforted much their faith.
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Other came after warde and settes vp all these kyndes of massynge, all these kyndes of iniquite.
Other Come After ward and sets up all these Kinds of massing, all these Kinds of iniquity.
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What an abhominacion is it? the foulest that euer was, to atribute to mans worke oure saluatyon. What an abomination is it? the Foulest that ever was, to attribute to men work our salvation.
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God be thanked that we haue thys blessed cōmunion set forth so nowe, that we maye comfort, encrease,
God be thanked that we have this blessed communion Set forth so now, that we may Comfort, increase,
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and fortify oure fayth at that blessed celebracyon.
and fortify our faith At that blessed celebration.
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Yf he be gyltye of the bodye of Christ, that takes it vnworthely, he fetcheth greate comforte at it, that eates it worthely, He doothe eate it worthelye, that doeth eate it in fayth.
If he be guilty of the body of christ, that Takes it unworthily, he Fetches great Comfort At it, that eats it worthily, He doth eat it worthily, that doth eat it in faith.
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In fayth? in what fayth? Not longe a go a greate man, sayed in an audyence.
In faith? in what faith? Not long a go a great man, said in an audience.
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They bable much of faith, I wyll go lye wyth my whore al nyghte, and haue as good a fayth,
They babble much of faith, I will go lie with my whore all night, and have as good a faith,
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as the best of them al. I thynke he neuer knewe other, but the whoremongers fayth.
as the best of them all I think he never knew other, but the whoremongers faith.
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It is no suche fayth that wyll serue.
It is no such faith that will serve.
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It is no brybynge Iudges, or iustices fayth, no retreasers fayth, no whoremongers fayth, no lease mongers fayeth, no seller of benefices fayeth,
It is no bribing Judges, or Justices faith, no retreasers faith, no whoremongers faith, no lease mongers Faith, no seller of Benefices Faith,
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but the fayth in the passyon of oure Sauioure Christ.
but the faith in the passion of our Saviour christ.
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We must beleue that our Sauioure Christ hath taken vs agayne to hys fauoure, that he hath delyuered vs hys owne bodye and bloude to plead wyth the dyuel and by merite of hys oune passyon, of his owne mere liberalitie. We must believe that our Saviour christ hath taken us again to his favour, that he hath Delivered us his own body and blood to plead with the Devil and by merit of his on passion, of his own mere liberality.
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This is the fayth I tell you, that we must come to the cōmuniō with,
This is the faith I tell you, that we must come to the communion with,
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& not the whoremongers faith? Loke where remission of syn is, ther is acknowledging of sin also.
& not the whoremongers faith? Look where remission of sin is, there is acknowledging of since also.
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Fayth is a noble dutches, she hath euer her gentleman vsher going before her, the confessyng of synnes, she hath a trayne after her, the frutes of good workes, the walking in the cōmaundementes of God. Faith is a noble duchess, she hath ever her gentleman usher going before her, the confessing of Sins, she hath a train After her, the fruits of good works, the walking in the Commandments of God.
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He that beleueth, wil not be idle, he wil walk he wil do his busines, haue euer the gentelman vsher wyth you.
He that Believeth, will not be idle, he will walk he will do his business, have ever the gentleman usher with you.
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So yf ye wyl trye fayth, remember thys rule, consyder whether the trayne be waytynge vpon her.
So if you will try faith, Remember this Rule, Consider whither the train be waiting upon her.
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Yf you haue another fayth then thys, a whoremongers fayth, you are lyke to go to the Scalding house,
If you have Another faith then this, a whoremongers faith, you Are like to go to the Scalding house,
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& ther you shal haue two dishes, weping & gnasshyng of teeth, much good do it you, you se your fare.
& there you shall have two Dishes, weeping & gnashing of teeth, much good do it you, you see your fare.
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If ye wyl beleue and acknowledge youre synnes, you shal come to the blessed cōmunion of the bytter passyon of Chryst, worthlye,
If you will believe and acknowledge your Sins, you shall come to the blessed communion of the bitter passion of Christ, worthlye,
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and so attayne to euerlasting life, to the whych the father of heauen bring you and me AMEN. ¶ Finis.
and so attain to everlasting life, to the which the father of heaven bring you and me AMEN. ¶ Finis.
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