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The. iiii. Sermon QUecūque scripta sunt ad nostram doctrinam scripta sunt. All thinges which are writtē ar writen for our eruottion & knowledge.
The. iiii. Sermon QUecūque Scripta sunt ad nostram Doctrinam Scripta sunt. All things which Are written Are written for our eruottion & knowledge.
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All thinges that are writtē in Goddes boke, in the Byble boke, in the booke of the holy scripture, are written to be oure doctrine.
All things that Are written in Goddess book, in the bible book, in the book of the holy scripture, Are written to be our Doctrine.
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I told you in my first sermon, honorable audiencē, that I purposed to declare vnto you. ii. thinges.
I told you in my First sermon, honourable audiencen, that I purposed to declare unto you. ii. things.
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The one what sede shuld be sowen in Gods field, in Goddes plough land. And the other who should be the sowers.
The one what seed should be sown in God's field, in Goddess plough land. And the other who should be the sower's.
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That is to say, what doctrin is to be taught in Christes church & congregacion, and what men shoulde be the teachers and preachers of it.
That is to say, what Doctrine is to be taught in Christ's Church & congregation, and what men should be the Teachers and Preachers of it.
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The fyrst part I haue told you in the thre sermōs past, in which I haue assaied to sette furth my plough, to proue what I coulde do.
The fyrst part I have told you in the Three Sermons past, in which I have assayed to Set forth my plough, to prove what I could do.
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And now I shal tel you, who be the plowers, for Gods worde is a seede to be sowen in Goddes fielde, that is the faythful cōgregacion,
And now I shall tell you, who be the plowers, for God's word is a seed to be sown in Goddess field, that is the faithful congregation,
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& the preacher is the sower. And it is in the gospell. Exiuit qui seminat seminare semen suum.
& the preacher is the sour. And it is in the gospel. Exiuit qui seminat seminare semen suum.
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He that soweth, the husbanman, the plowghman wente furth to sowe his seede, so that a preacher is resebled to a ploughmā,
He that Soweth, the husbanman, the plowghman went forth to sow his seed, so that a preacher is resebled to a ploughman,
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as it is in a nother place. Nemo admota aratro manu, et a tergo respiciens aptus est regno. Dei.
as it is in a neither place. Nemo admota aratro manu, et a tergo respiciens Apt est regno. Dei.
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No man that putteth his hand to the plough and loketh backe, is apte for the kingdō of god? That is to say, let no preacher be negligente in doinge his office.
No man that putteth his hand to the plough and looketh back, is apt for the Kingdom of god? That is to say, let no preacher be negligent in doing his office.
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Al be it this is one of the places yt hath ben racked, as I toulde you of rackyng scriptures.
All be it this is one of the places that hath been racked, as I told you of racking Scriptures.
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And I haue bene one of thē my selfe yt hathe racked it, I crye God mercye for it,
And I have be one of them my self that hath racked it, I cry God mercy for it,
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& haue bene one of them that haue beleued and haue expounded it, agaynste relygious persons that would forsake theyr ordre which they had professed,
& have be one of them that have believed and have expounded it, against religious Persons that would forsake their ordre which they had professed,
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and woulde go out of theyr cloyster, whereas in deed it toucheth not monkerye, nor maketh any thing at all for any such matter.
and would go out of their cloister, whereas in deed it touches not monkery, nor makes any thing At all for any such matter.
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But it is directlye spoken of diligente preachyng of the worde of God.
But it is directly spoken of diligent preaching of the word of God.
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For preachyng of the Gospel is one of Goddes plough workes, and the preacher is one of Goddes plough men.
For preaching of the Gospel is one of Goddess plough works, and the preacher is one of Goddess plough men.
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Ye may not be offended wyth my similitude:
You may not be offended with my similitude:
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in that I compare preachynge to the laboure & worke of ploughinge, & the preacher to a ploughman.
in that I compare preaching to the labour & work of ploughing, & the preacher to a ploughman.
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Ye maye not be offended wyth thys my similitude, for I haue ben selaundred of some personnes for suche thynges.
You may not be offended with this my similitude, for I have been selaundred of Some personnes for such things.
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It hath bene saied of me.
It hath be said of me.
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Oh Latimer, nay, as for him I wil neuer beleue hym whyle I lyue, nor neuer trust him,
O Latimer, nay, as for him I will never believe him while I live, nor never trust him,
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for he lykened our blessed Ladye to a saffrone bagge, where in deede I neuer vsed that similitude,
for he likened our blessed Lady to a saffrone bag, where in deed I never used that similitude,
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But it was as I haue sayd vnto you before nowe, accordinge to that whiche Peter sawe before in the spirite of prophesy and sayed that there shoulde come afterwarde men:
But it was as I have said unto you before now, according to that which Peter saw before in the Spirit of prophesy and said that there should come afterward men:
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Per quos via veritatis maledictis afficeretur, there shoulde come felowes by whō the waye of truth should be yll spokē of and sclandred.
Per quos via veritatis maledictis afficeretur, there should come Fellows by whom the Way of truth should be ill spoken of and slandered.
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But i case I had vsed this similitude, it had not bene to be reproued, but myght haue bene wythout reproche.
But i case I had used this similitude, it had not be to be reproved, but might have be without reproach.
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For I might haue sayed thus, as the saffrone bagge that hath bene full of saffron,
For I might have said thus, as the saffrone bag that hath be full of saffron,
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or hath had saffron in it, doth euer after sauoure and smel of the swete saffron that it conteyned:
or hath had saffron in it, does ever After savour and Smell of the sweet saffron that it contained:
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so oure blessed Ladye which conceyued & bare Chryste in her wombe, dyd euer after resemble the maners and vertues of that precious babe which she bare.
so our blessed Lady which conceived & bore Christ in her womb, did ever After resemble the manners and Virtues of that precious babe which she bore.
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And what had oure blessed Ladie bene the worse for thys? or what dishonour was thys to our blessed Ladye.
And what had our blessed Lady be the Worse for this? or what dishonour was this to our blessed Lady.
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But as preachers must be ware and circumspect yt ther geue not any iust occasion to be sclaundered and yll spokē of by the hearers,
But as Preachers must be aware and circumspect that there give not any just occasion to be slandered and ill spoken of by the hearers,
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so must not the auditours be offended without cause. For heauen is in the gospel likened to a musterde seede.
so must not the Auditors be offended without cause. For heaven is in the gospel likened to a musterde seed.
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It is compared also to a piece of leauen, as Chryst saith, that at the last day, he wyll come lyke a thiefe,
It is compared also to a piece of leaven, as Christ Says, that At the last day, he will come like a thief,
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& what dishonoure is this to God? or what derogation is thys to heauen? Ye maye not then, I say, be offended wyth my similitude,
& what dishonour is this to God? or what derogation is this to heaven? You may not then, I say, be offended with my similitude,
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for because I lyken preaching to a ploughmans laboure & a prelate to a ploughman. But now you wyll aske me whom I cal a prelate.
for Because I liken preaching to a ploughman's labour & a prelate to a ploughman. But now you will ask me whom I call a prelate.
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A prelate is that man, what soeuer he be, yt hath a flocke to be taughte of hym, who soeuer hath any spirytuall charge in the fayethfull congregacion,
A prelate is that man, what soever he be, that hath a flock to be taught of him, who soever hath any spiritual charge in the faithful congregation,
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and who so euer he be that hath cure of soule. And wel may the preacher and the ploughman be lykened together.
and who so ever he be that hath cure of soul. And well may the preacher and the ploughman be likened together.
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Fyrst for theyr labour of all ceasons of the yere.
Fyrst for their labour of all ceasons of the year.
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For there is no tyme of the yere, in whiche the ploughman hath not some speciall worke to do,
For there is no time of the year, in which the ploughman hath not Some special work to do,
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as in my countrey in Lecester Shire, the ploughe man hath a tyme to set furth and to assaye his plough,
as in my country in Leicester Shire, the plough man hath a time to Set forth and to assay his plough,
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and other tymes for other necessary workes to be done.
and other times for other necessary works to be done.
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And thē they also maye be likened to gether for the diuersitie of workes & varietie of offices yt they haue to do.
And them they also may be likened to gether for the diversity of works & variety of Offices that they have to do.
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For as the ploughmā first setteth futth his plough, and thē tilleth hys lande, and breaketh it in furroughes,
For as the ploughman First sets futth his plough, and them Tilleth his land, and breaks it in furroughes,
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and sometyme ridgeth it vp agayne.
and sometime ridgeth it up again.
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And at an other tyme harroweth it, & clotteth it, & somtyme doungeth it, & hedgeth it, diggeth it,
And At an other time harroweth it, & clotteth it, & sometime doungeth it, & hedgeth it, diggeth it,
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and weedeth it, pourgeth and maketh it cleane: So the prelate, the preacher hath many diuers offices to do.
and weedeth it, Purgeth and makes it clean: So the prelate, the preacher hath many diverse Offices to do.
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He hath fyrst a busie worke, to bringe his parishioners to a tyght fayth, as Paule calleth it.
He hath fyrst a busy work, to bring his parishioners to a tyght faith, as Paul calls it.
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And not to a swaruinge fayth, but to a fayeth that enbraceth Christ, and trusteth to hys merytes, a lyuely faith, a iustifiyng fayth, a faith that maketh a man righteous wythout respecte of workes.
And not to a swerving faith, but to a Faith that enbraceth christ, and Trusteth to his merits, a lively faith, a justifying faith, a faith that makes a man righteous without respect of works.
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As ye haue it, werie wel declared and set furth in the Homily.
As you have it, weary well declared and Set forth in the Homily.
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He hath thē a busie worke I say, to bringe his flocke to a ryght fayth and then to cōfirme them in the same fayth, He hath them a busy work I say, to bring his flock to a right faith and then to confirm them in the same faith,
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Nowe castynge them downe wyth the lawe, and with threateninges of God for synne.
Now casting them down with the law, and with threatenings of God for sin.
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Nowe rydginge them vp a gaine, with the gospel and wyth the promyses of Gods fauoure.
Now rydginge them up a gain, with the gospel and with the promises of God's favour.
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Nowe wreding them, by tellyng them their faultes, & makynge them forsake synne.
Now wreding them, by telling them their Faults, & making them forsake sin.
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Nowe clottinge them, by breakyng theyr stony hartes, and by making them supple herted, and makynge them to haue hertes of fleshe, that is soft hertes,
Now clottinge them, by breaking their stony hearts, and by making them supple herted, and making them to have herts of Flesh, that is soft herts,
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and apt for doctryne to enter in.
and apt for Doctrine to enter in.
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Nowe teachyng to knowe God ryghtely, and to knowe theyr duetie to God and to theyr neyghboures.
Now teaching to know God ryghtely, and to know their duty to God and to their neighbours.
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Nowe exhorting them whē they knowe theyr duetye, that thei do it and be dilygente in it:
Now exhorting them when they know their duty, that they do it and be dilygente in it:
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so that they haue a continuall worke to do, Great is theyr busynes, and therefore greate shoulde be their hyre.
so that they have a continual work to do, Great is their business, and Therefore great should be their hire.
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They haue great laboures and therfore they ought to haue good liuynges, that they maye comodiously feade theyr flocke,
They have great labours and Therefore they ought to have good livings, that they may commodiously feade their flock,
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for the preachyng of the woorde of God vnto the people is called meat. Scripture calleth it meat.
for the preaching of the word of God unto the people is called meat. Scripture calls it meat.
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Not strawberies, that come but once a yeare and tarye not longe, but are sone gone: but it is meat. It is no deynties.
Not Strawberries, that come but once a year and tarry not long, but Are soon gone: but it is meat. It is no dainties.
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The people muste haue meate that muste be familier and cōtinuall, and dayly geuē vnto them to fede vpon.
The people must have meat that must be familiar and continual, and daily given unto them to fede upon.
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Manye make a strauberye of it, ministrynge it but once a yeare, but suche do not thoffice of good prelates. For Christ sayeth.
Many make a strauberye of it, ministering it but once a year, but such do not intent of good Prelates. For christ Saith.
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Quis putas est ser••s prudens et fidelis? qui dat •ibum in tempore.
Quis putas est ser••s Prudens et Fidelis? qui that •ibum in tempore.
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Who thynke you is a wyse and a faythfull seruaunt? He that geueth meate in due tyme.
Who think you is a wise and a faithful servant? He that Giveth meat in due time.
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So that he must at all tymes conuenyent preache dyligentyle.
So that he must At all times convenient preach dyligentyle.
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Therefore sayeth he? Who trowe you is a faythefull seruaunte? He speaketh it as thoughe it were a rare thynge to fynde suche a one,
Therefore Saith he? Who trow you is a faithful servant? He speaks it as though it were a rare thing to find such a one,
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and as thoughe he should saye, there be but fewe of theym to fynde in the world.
and as though he should say, there be but few of them to find in the world.
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And how few of theim there be throughout this realme that geue meate to theirr flocke as they should do: the visitoures can best tell.
And how few of them there be throughout this realm that give meat to theirr flock as they should do: the visitoures can best tell.
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To fewe, to fewe, the more is the pitie, and neuer so fewe as nowe.
To few, to few, the more is the pity, and never so few as now.
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By this then it appeareth that a prelate or anye that hath cure of soule, must diligently and substancially worke and laboure. Therfore sayeth Paul to Timothe.
By this then it appears that a prelate or any that hath cure of soul, must diligently and substantially work and labour. Therefore Saith Paul to Timothy.
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Qui episcopatū desiderat, hic bonum opus desiderat.
Qui episcopatū Desiderate, hic bonum opus Desiderate.
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He that desyreth to haue the office of a Byshoppe, or a prelate, that man desireth a good worke.
He that desireth to have the office of a Bishop, or a prelate, that man Desires a good work.
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Then yf it bee good worke, it is worke. Ye cā make but a worke of it.
Then if it be good work, it is work. You can make but a work of it.
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It is Goddes worke, Gods ploughe, and that plough, God would haue styll goyng. Suche thē as loyter and liue idellye, ate not good prelates or minysters.
It is Goddess work, God's plough, and that plough, God would have still going. Suche them as loiter and live idly, ate not good Prelates or Ministers.
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And of suche as do not preache and teache, nor do not theyr dueties: God saieth by his Prophet Hieremie.
And of such as do not preach and teach, nor do not their duties: God Saith by his Prophet Jeremiah.
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Maledictus qui facit opus dei fraudulenter. Guilefullye or deceytefullye some bookes haue Negligenter, negligently, or slacklie.
Maledictus qui facit opus dei fraudulenter. Guilefully or deceytefullye Some books have Negligently, negligently, or slackly.
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Howe many suche prelates, howe many suche byshops, Lord for thy mercie, are there nowe in England? And what shall we in this case do? Shall we company with them? O LORD for thy mercie shal we not cōpanye with them? O Lorde whither shall we flie frō them? But curssed be he that doeth the worke of GOD negligētly or guilefully.
Howe many such Prelates, how many such Bishops, Lord for thy mercy, Are there now in England? And what shall we in this case do? Shall we company with them? O LORD for thy mercy shall we not company with them? O Lord whither shall we fly from them? But cursed be he that doth the work of GOD negligently or guilefully.
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A soore word for them that are neglygēt in dischargynge theyr offyce, or haue dooen it fraudulentlye,
A sore word for them that Are negligent in discharging their office, or have done it fraudulently,
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for that is the thynge that maketh the people yll. But true it muste be that Christe sayeth.
for that is the thing that makes the people ill. But true it must be that Christ Saith.
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Multi sunt vocati, pauci vero electi. Many are called, but fewe are chosen.
Multi sunt vocati, Pauci vero Elect. Many Are called, but few Are chosen.
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Here haue I an occasion by the way somwhat to saye vnto you yea, for the place that I alledged vnto you before out of Hieremy the. xlviii. Chapter.
Here have I an occasion by the Way somewhat to say unto you yea, for the place that I alleged unto you before out of Jeremiah the. xlviii. Chapter.
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And it was spoken of a spirituall worcke of God, a worke that was cōmaunded to be done,
And it was spoken of a spiritual work of God, a work that was commanded to be done,
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& it was of sheddynge bloude and of destroiyng the cities of Moab.
& it was of shedding blood and of destroiyng the cities of Moab.
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For (sayeth he) cursed be he that kepeth back hys sworde frome sheddynge of bloud.
For (Saith he) cursed be he that Keepeth back his sword from shedding of blood.
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As Saule when he kepte backe the sworde from shedding of bloude, at what tyme he was sent agaynst Amalech, was refused of God for being disobedient to Goddes commaundementes, in that he spared Agag ye kynge.
As Saule when he kept back the sword from shedding of blood, At what time he was sent against Amalek, was refused of God for being disobedient to Goddess Commandments, in that he spared Agag the King.
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So that, that place of ye prophet was spoken of them that wente to the distruction of the cityes of Moab, among the whiche there was one called Nebo, whiche was muche reproued for idolatrie, supersticion, pryde, auaiyce, crueltie, tiranny,
So that, that place of you Prophet was spoken of them that went to the destruction of the cities of Moab, among the which there was one called Nebo, which was much reproved for idolatry, Superstition, pride, auaiyce, cruelty, tyranny,
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and for hardenes of herte, and for these sinnes was plaged of God and destroied.
and for hardens of heart, and for these Sins was plagued of God and destroyed.
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Nowe what shall we saye of these ryche citizens of London? What shall I say of them? shal I cal them proude men of London, malicious men of London, mercylesse men of London.
Now what shall we say of these rich Citizens of London? What shall I say of them? shall I call them proud men of London, malicious men of London, mercylesse men of London.
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No, no, I may not say so, they wyl be offēded with me than. Yet must I speake.
No, no, I may not say so, they will be offended with me than. Yet must I speak.
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For is there not reigning in London, as much pride, as much couetousnes, as muche crueltie,
For is there not reigning in London, as much pride, as much covetousness, as much cruelty,
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as muche oppression, as much supersticiō, as was in Nebo? Yes, I thynke & muche more to.
as much oppression, as much Superstition, as was in Nebo? Yes, I think & much more to.
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Therefore I saye, repente O London. Repent, repente. Thou hearest shy faultes tolde thee, amend thē amend thē.
Therefore I say, Repent O London. repent, Repent. Thou Hearst shy Faults told thee, amend them amend them.
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I thynke if Nebo had had ye preachyng that thou hast: they would haue conuerted.
I think if Nebo had had the preaching that thou hast: they would have converted.
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And you rulers and officers be wise and circūspecte, loke to your charge & see you do your duties,
And you Rulers and Officers be wise and circumspect, look to your charge & see you do your duties,
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and rather be gladde to amend your yll liuyng, then to be angrye when you are warned or tolde of your faulte.
and rather be glad to amend your ill living, then to be angry when you Are warned or told of your fault.
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What a do was there made in London at a certein man because he said, & in dede at that time on a iust cause. Burgesses quod he, nay butterflyes.
What a doe was there made in London At a certain man Because he said, & in deed At that time on a just cause. Burgesses quod he, nay butterflies.
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Lord what a do there was for that word. And yet wold god they were no worse then butterflyes.
Lord what a doe there was for that word. And yet would god they were no Worse then butterflies.
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Butterflyes do but their nature, the butterfly is not couetouse, is not gredy of other mens goodes, is not ful of enuy & hate red, is not malicious, is not cruel is not merciles.
Butterflies do but their nature, the butterfly is not covetous, is not greedy of other men's goods, is not full of envy & hate read, is not malicious, is not cruel is not merciless.
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The butterflye glorieth not in her owne dedes, nor preferreth the tradicions of men before gods word, it cōmitteth not idolatri, nor worshippeth false gods.
The butterfly Glorieth not in her own Deeds, nor preferreth the traditions of men before God's word, it Committeth not idolatri, nor Worshippeth false God's.
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But London can not abide to be rebuked, suche is the nature of man. If thei be pricked they will kick.
But London can not abide to be rebuked, such is the nature of man. If they be pricked they will kick.
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If they be rubbed on the gale: they will wynce. But yet they wyll not amende theyr faultes, they wil not be yl spoken of.
If they be rubbed on the gale: they will wynce. But yet they will not amend their Faults, they will not be ill spoken of.
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But howe shall I speake wel of them.
But how shall I speak well of them.
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If you could be content to receyue and folowe the worde of God and fauoure good preachers,
If you could be content to receive and follow the word of God and favour good Preachers,
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yf you coulde beare to be toulde of youre faultes, yf you coulde amende when you heare of them:
if you could bear to be told of your Faults, if you could amend when you hear of them:
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if you woulde be gladde to refourme that is amysse:
if you would be glad to reform that is amiss:
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yf I myght see any suche inclinacion in you, that leaue to be mercyles, and begynne to be charytable I would then hope wel of you, I woulde then speake well of you.
if I might see any such inclination in you, that leave to be mercyles, and begin to be charitable I would then hope well of you, I would then speak well of you.
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But London was neuer so yll as it is now.
But London was never so ill as it is now.
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In tymes past, men were full of pitie and compassyon, but nowe there is no pitie,
In times past, men were full of pity and compassion, but now there is no pity,
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for in London their brother shal dye in the streetes for colde, he shal lye sycke at their doore betwene stocke & stock.
for in London their brother shall die in the streets for cold, he shall lie sick At their door between stock & stock.
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I cannot tel what to cal it, and perishe there for hūger, was there any more vnmercifulnes in Nebo? I thinke not.
I cannot tell what to call it, and perish there for hunger, was there any more unmercifulness in Nebo? I think not.
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In tymes paste when any ryche man dyed in London, they were wont to healpe the pore scholars of the vniuersityes with exhiby•ion.
In times past when any rich man died in London, they were wont to help the poor Scholars of the universities with exhiby•ion.
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When any man dyed, they would bequeath greate summes of money towarde the reliefe of the pore,
When any man died, they would Bequeath great sums of money toward the relief of the poor,
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When I was a scholer in Cambrydge my selfe, I harde very good report of London and knewe many that had reliefe of the ryche menne of London,
When I was a scholar in Cambridge my self, I harden very good report of London and knew many that had relief of the rich men of London,
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but nowe I can heare no suche good reporte, and yet I enquire of it,
but now I can hear no such good report, and yet I inquire of it,
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and herken for it, but now charitie is waxed cold, none healpeth the scholer, nor yet the poore.
and harken for it, but now charity is waxed cold, none Helpeth the scholar, nor yet the poor.
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And in those dayes what dyd, they whan they helped the scholers? Mary they mainteyned & gaue theym liuynges that were verye papistes and professed ye Popes doctrine,
And in those days what did, they when they helped the Scholars? Mary they maintained & gave them livings that were very Papists and professed you Popes Doctrine,
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& nowe that the knoweledge of Gods word is brought to lyghte, and many earnestly study and labour to sette it forth now almost no man healpeth to maintayne them.
& now that the knowledge of God's word is brought to Light, and many earnestly study and labour to Set it forth now almost no man Helpeth to maintain them.
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Oh London London, repente repente, for I thynke God is more dyspleased with London, then euer he was with the citie of Nebo.
O London London, Repent Repent, for I think God is more displeased with London, then ever he was with the City of Nebo.
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Repent therfore repent London, and remembre that the same god liueth now that punished Nebo,
repent Therefore Repent London, and Remember that the same god lives now that punished Nebo,
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euen ye same god & none other, & he wyll punyshe synne as well nowe as he dyd then,
even you same god & none other, & he will Punish sin as well now as he did then,
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and he wyll punish the iniquitie of London as well as he did them of Nebo. Amend therfore.
and he will Punish the iniquity of London as well as he did them of Nebo. Amend Therefore.
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And ye that be prelates loke well to your offyce, for right prelatynge is buisye labouryng & not lordyng.
And you that be Prelates look well to your office, for right prelatynge is busy labouring & not lording.
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Therfore preache and teache, and let your ploughe be doyng, ye lordes I saye that lyue lyke loyterers, loke well to your offyce, the plough is your office & charge.
Therefore preach and teach, and let your plough be doing, you Lords I say that live like loiterers, look well to your office, the plough is your office & charge.
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If you liue idle & loyter, you do not your duetye, you folowe not youre vocacion, let your ploughe therfore be going and not cease, that the groūd maye brynge foorth fruite.
If you live idle & loiter, you do not your duty, you follow not your vocation, let your plough Therefore be going and not cease, that the ground may bring forth fruit.
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But nowe me thynketh I heare one saye vnto me, wotte you what you say? It is a worcke? It is a labour? how then hath it happened, that we haue had so manye hundred yeres,
But now me Thinketh I hear one say unto me, wot you what you say? It is a work? It is a labour? how then hath it happened, that we have had so many hundred Years,
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so many vnpreachynge prelates, lordyng loyterers and idle ministers? ye would haue me here to make aunswere and to shewe the cause thereof.
so many vnpreachynge Prelates, lording loiterers and idle Ministers? you would have me Here to make answer and to show the cause thereof.
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Nay, this lande is not for me to ploughe, it is to stonye, to thornye, to harde for me to plough.
Nay, this land is not for me to plough, it is to stony, to thorny, to harden for me to plough.
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Thei haue so many thinges that make for them, so many thynges to laye for theym selues, that it is not for my weake teame to plough them.
They have so many things that make for them, so many things to say for them selves, that it is not for my weak term to plough them.
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They haue to laye for them selues longe customes ceremonyes, and authorytie, placyng in parliment, and many thynges more.
They have to say for them selves long customs ceremonies, and authorytie, placing in parliament, and many things more.
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And I feare me thys lande is not yet rype to be ploughed. For as the saiyng is, It lacketh wethering:
And I Fear me this land is not yet ripe to be ploughed. For as the saying is, It lacketh weathering:
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This gete lacketh wetheryng, at leaste way it is not for me to plough.
This get lacketh weathering, At jest Way it is not for me to plough.
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For what shall I looke for among thornes but prickyng and scratchyng? what among stones but stumbling? What (I had almost sayed) among serpentes but stingyng? But this muche I dare saye, that sence lordyng and loiteryng hath come vp, preaching hathe come downe contrary to the Apostelles tymes.
For what shall I look for among thorns but pricking and scratching? what among stones but stumbling? What (I had almost said) among Serpents but stinging? But this much I Dare say, that sense lording and loitering hath come up, preaching hath come down contrary to the Apostles times.
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For they preached and lorded not. And nowe they lorde and preache not. For they that be lordes wyll yl go to plough.
For they preached and lorded not. And now they lord and preach not. For they that be Lords will ill go to plough.
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It is no mete office for theym. It is not seming for their estate.
It is no meet office for them. It is not seeming for their estate.
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Thus came vp lordyng loyterers, Thus crept in vnpreachynge prelates, and so haue they longe continewed.
Thus Come up lording loiterers, Thus crept in vnpreachynge Prelates, and so have they long continued.
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For howe many vnlearned prelates haue we now at this daye? And no meruel.
For how many unlearned Prelates have we now At this day? And no Marvel.
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For if ye plough mē that now be, were made lords they woulde cleane geue ouer ploughynge, they woulde leaue of their laboure and fall to lordyng outright, and let ye plough stande.
For if you plough men that now be, were made Lords they would clean give over ploughing, they would leave of their labour and fallen to lording outright, and let you plough stand.
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And then both ploughes not walkyng, nothyng should be in the common weale but hounger.
And then both ploughs not walking, nothing should be in the Common weal but hunger.
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For euer sence the Prelates were made Lordes and nobles, the ploughe standeth, there is no work done; ye people sterue.
For ever sense the Prelates were made lords and Nobles, the plough Stands, there is no work done; you people starve.
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Thei hauke, they hunt, thei card, they dyce, they pastyme in their prelacies with galaunte gentlemen, with theyr daunsyng minyons,
They hawk, they hunt, they carded, they dice, they pastime in their prelacies with galaunte gentlemen, with their dancing minyons,
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and with their freshe cōpanions, so that ploughyng is sette a syde. And by the lordyng and loytryng, preachyng and plough yng is cleane gone.
and with their fresh Sodales, so that ploughing is Set a side. And by the lording and loitering, preaching and plough yng is clean gone.
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And thus yf the ploughmenne of the countrey, were as negligente in theyr office, as prelates be, we shoulde not longe lyue for lacke of sustynaunce.
And thus if the ploughmenne of the country, were as negligent in their office, as Prelates be, we should not long live for lack of sustynaunce.
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And as it is necessary for to haue this ploughyng for the sustentacion of the bodye:
And as it is necessary for to have this ploughing for the sustentation of the body:
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so muste we haue also the other for the satisfaction of the sowle, or elles wee canne not lyue longe gostly.
so must we have also the other for the satisfaction of the soul, or Else we can not live long ghostly.
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For as the bodie wasteth and consumeth away for lacke of bodilye meate: so doeth the soule pyne awaye for default of gostly meate.
For as the body wastes and consumeth away for lack of bodily meat: so doth the soul pine away for default of ghostly meat.
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But there be two kyndes of inclosynge to lette or hynder bothe these kyndes of ploughyng.
But there be two Kinds of enclosing to let or hinder both these Kinds of ploughing.
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The one is an inclosyng to let or hynder the bodily ploughynge, and the other to let or hinder the holy daye ploughyng, the churche ploughing.
The one is an enclosing to let or hinder the bodily ploughing, and the other to let or hinder the holy day ploughing, the Church ploughing.
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The bodylye ploughynge, is taken in and enclosed thorowe syngular commoditie.
The bodily ploughing, is taken in and enclosed thorough singular commodity.
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For what man will lette goe or dimynyshe his priuate commoditie for a commune welthe? and who wyll susteyne any damage for the respecte of a publique commoditie? The other plough also no manne is diligent to sette forewarde,
For what man will let go or dimynyshe his private commodity for a commune wealth? and who will sustain any damage for the respect of a public commodity? The other plough also no man is diligent to Set forward,
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nor no manne wyll herken to it.
nor no man will harken to it.
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but to hynder and lette it, al mennes eares are open, yea and a greate manye of this kynde of ploughmen whiche are very busye and woulde seeme to be verye good workemenne.
but to hinder and let it, all men's ears Are open, yea and a great many of this kind of ploughman which Are very busy and would seem to be very good workemenne.
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I feare me some be rather mocke gospellers then faithefull ploughmen. I knowe many my selfe that professe the gospel, and lyue nothyng there after.
I Fear me Some be rather mock Evangelists then faithful ploughman. I know many my self that profess the gospel, and live nothing there After.
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I knowe them, and haue been conuersaunte with some of theym.
I know them, and have been conversant with Some of them.
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I knowe theym, and I speake it with an heauye hearte, there is as little charitie & good liuynge in them,
I know them, and I speak it with an heavy heart, there is as little charity & good living in them,
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as in any other, accordyng to that whiche Christ sayed in the Gospell to the great numbre of people that folowed hym,
as in any other, according to that which christ said in the Gospel to the great numbered of people that followed him,
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as thoughe they had had an earnest zeale to his doctryne, where as in dede they had it not.
as though they had had an earnest zeal to his Doctrine, where as in deed they had it not.
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Non quia vidistis signa, sed quia comedistis de panibus.
Non quia Vidistis Signs, sed quia comedistis de panibus.
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Ye folowe me (saieth he) not because ye haué seene the sygnes and myracles that I haue dooen,
You follow me (Saith he) not Because you haué seen the Signs and Miracles that I have done,
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but because ye haue eaten the breade and refreshed your bodies.
but Because you have eaten the bread and refreshed your bodies.
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Therfore you folowe me, so that I thinke manye one nowe a dayes professeth the Gospell for the liuynge sake, not for the loue they beare to gods word.
Therefore you follow me, so that I think many one now a days Professes the Gospel for the living sake, not for the love they bear to God's word.
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But they that wil be true ploughmen muste worke faythfully for Goddes sake, for the edifiyng of theyr brethren.
But they that will be true ploughman must work faithfully for Goddess sake, for the edifying of their brothers.
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And as dilygentlye as the husbande man plougheth for the sustentacion of the bodie: so dilygentlye muste the prelates and ministers labour for the fedynge of the soule:
And as diligently as the husband man plougheth for the sustentation of the body: so diligently must the Prelates and Ministers labour for the feeding of the soul:
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bothe the ploughes muste styll be doynge, as moost necessarye for man.
both the ploughs must still be doing, as most necessary for man.
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And wherefore are magistrates ordayned, but that the tranquillitye of the commune weale maye bee confirmed limiting both ploughes.
And Wherefore Are Magistrates ordained, but that the tranquillity of the commune weal may be confirmed limiting both ploughs.
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But nowe for defaulte of vnpreachynge Prelates me thynke I coulde gesse what myghte be sayed for excusyng of theym.
But now for default of vnpreachynge Prelates me think I could guess what might be said for excusing of them.
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They are soo troubeled wyth lordlye liuyng, they be so placed in palacies, couched in courtes, ruffelyng in their rentes, dauncyng in their dominions, burdened with ambassages, pāperyng of their paunches lyke a Monke that maketh his Jubilie, mounchynge in their maungers,
They Are so troubled with lordly living, they be so placed in palaces, couched in Courts, ruffling in their rents, dancing in their Dominions, burdened with ambassages, pampering of their paunches like a Monk that makes his Jubilee, mounchynge in their mangers,
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and moilyng in their gay manoures and mansyons, and so troubeled wyth loyterynge in theyr Lordeshyppes:
and moiling in their gay manoures and mansyons, and so troubled with loitering in their Lordships:
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that they canne not attende it.
that they can not attend it.
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They are otherwyse occupyed, somme in the Kynges matters, some are ambassadoures, some of the priuy councell, some to furnyshe the courte, some are Lordes of the Parlyamente, some are Presydentes, and some comptrollers of myntes. Well, well.
They Are otherwise ocupied, sum in the Kings matters, Some Are Ambassadors, Some of the privy council, Some to furnish the court, Some Are lords of the Parliament, Some Are Presidents, and Some comptrollers of mints. Well, well.
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Is this their duetie? Is this theyr offyce? Is this their callyng? should we haue ministers of the church to be comptrollers of the myntes? Is this a meete office for a prieste that hath cure of soules? Is this his charge? I woulde here aske one question:
Is this their duty? Is this their office? Is this their calling? should we have Ministers of the Church to be comptrollers of the mints? Is this a meet office for a priest that hath cure of Souls? Is this his charge? I would Here ask one question:
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I would fayne knowe who comptrolleth the deuyll at home at his paryshe, whyle he comptrolleth the mynte? If the Apostles myghte not leaue the offyce of preachynge to be deacons, shal one leaue it for mintyng?
I would fain know who comptrolleth the Devil At home At his parish, while he comptrolleth the Mynte? If the Apostles might not leave the office of preaching to be Deacons, shall one leave it for mintyng?
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I can not tell you, but the saying is; that synce priestes haue been mynters, money hath been wurse then it was before.
I can not tell you, but the saying is; that since Priests have been Minters, money hath been Worse then it was before.
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And they saye that the euylnesse of moneye hath made all thynges dearer. And in this behalfe I must speake to England.
And they say that the euylnesse of money hath made all things Dearer. And in this behalf I must speak to England.
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Heare my coūtrey Englande, as Paule sayed in his firste epystle to the Cor. vi. Chap. For Paule was no sittynge byshoppe,
Hear my country England, as Paul said in his First epistle to the Cor. vi. Chap. For Paul was no sitting bishop,
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but a walkynge and a preachynge byshoppe. But when he wente from them, he lefte there behynde hym the ploughe goynge styll,
but a walking and a preaching bishop. But when he went from them, he left there behind him the plough going still,
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for he wrote vnto theym and rebuked theym for goynge to lawe and pleadynge theyr causes before Heathen Judges.
for he wrote unto them and rebuked them for going to law and pleading their Causes before Heathen Judges.
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Is there (saye th he) vtterlye among you no wyse manne, to be an arbitratoure in matters of iudgemente? What? not one of all that canne iudge betwene brother and brother? But one brother go to lawe with an other,
Is there (say that he) utterly among you no wise man, to be an arbitratoure in matters of judgement? What? not one of all that can judge between brother and brother? But one brother go to law with an other,
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and that vnder heathen Judges? Constitu•te contempt•s qui sunt in ecclesia? et cere.
and that under heathen Judges? Constitu•te contempt•s qui sunt in Church? et cere.
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Appointe them Judges that are most abiect, and vyle in the congregacion, whiche he speaketh in rebukyng them,
Appoint them Judges that Are most abject, and vile in the congregation, which he speaks in rebuking them,
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for (saieth he) Ad ex〈 … 〉scenciam vestram dico. I speke it to your shame.
for (Saith he) Ad ex〈 … 〉scenciam vestram dico. I speak it to your shame.
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So Englande I speke it to thy shame.
So England I speak it to thy shame.
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Is there neuer a noble mā to be a lord presybente, but it muste be a prelate? Is there neuer a wyse manne in the realme to be a Comptroller of the minte? I speake it to your shame, I speake it to youre shame.
Is there never a noble man to be a lord presybente, but it must be a prelate? Is there never a wise man in the realm to be a Comptroller of the Mint? I speak it to your shame, I speak it to your shame.
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If there be neuer a wyse man, make a water bearer, a tinker, acobler, a slaue, a page, comptroller of the Mynte.
If there be never a wise man, make a water bearer, a tinker, acobler, a slave, a page, comptroller of the Mynte.
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Make a meane gentileman, a groome, a yeoman, make a poore beggar Lorde president. Thus I speake not that I would haue it so, but to your shame.
Make a mean gentleman, a groom, a yeoman, make a poor beggar Lord president. Thus I speak not that I would have it so, but to your shame.
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If there be neuer a gentleman meete nor able to be Lorde presydente.
If there be never a gentleman meet nor able to be Lord presydente.
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For why are not the noble men and yonge gentlemē of Englād, so brought vp in knowledge of God and in learnynge, that they maye be able to execute offyces in the commune weale? The Kynge hath a greate many of wardes and I trowe there is a courte of wardes,
For why Are not the noble men and young gentlemen of Englād, so brought up in knowledge of God and in learning, that they may be able to execute Offices in the commune weal? The King hath a great many of wards and I trow there is a court of wards,
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why is there not a schole for the wardes, as well as there is a courte for their landes? Why are they not set in scholes, where they maye learne? Or why are they not sent to the vniuersities, that they maye be able to scrue the kyng when they come to age? Yf the wardes and young gentlemen were well brought vp in learnyng and in the knowledge of God, they would not when they come to age,
why is there not a school for the wards, as well as there is a court for their Lands? Why Are they not Set in Schools, where they may Learn? Or why Are they not sent to the universities, that they may be able to scrue the King when they come to age? If the wards and young gentlemen were well brought up in learning and in the knowledge of God, they would not when they come to age,
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so muche geue theym selues to other vanities.
so much give them selves to other vanities.
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And if the nobilitie be well trayned in godlye learnyng, the people would folow the same traine.
And if the Nobilt be well trained in godly learning, the people would follow the same train.
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For truly, such as the noble men be, suche wyll the people be.
For truly, such as the noble men be, such will the people be.
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And nowe the onely cause, why noble menne be not made Lorde presidentes, is because they haue not been broughte vp in learnyng.
And now the only cause, why noble men be not made Lord Presidents, is Because they have not been brought up in learning.
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Therfore for the loue of GOD, appoint teachers and scholemaisters, you that haue charge of youth,
Therefore for the love of GOD, appoint Teachers and Schoolmasters, you that have charge of youth,
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and geue the teachers stipendes worthy their paines, that they maye brynge theym vp in Grammer, in Logike, in Rethorike, in Philosophie, in the ciuyle lawe,
and give the Teachers Stipends worthy their pains, that they may bring them up in Grammar, in Logic, in Rhetoric, in Philosophy, in the ciuyle law,
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and in that whiche I can not leaue vnspoken of, the worde of God.
and in that which I can not leave unspoken of, the word of God.
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Thankes be vnto god the nobilitie, otherwyse is very well broughte vp in learnynge and godlines, to the great ioye and comfort of England,
Thanks be unto god the Nobilt, otherwise is very well brought up in learning and godliness, to the great joy and Comfort of England,
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so that there is nowe good hope in the youth, that we shal an other day haue a florishyng cōmon wealth, consideryng theyr godlye educacion.
so that there is now good hope in the youth, that we shall an other day have a flourishing Common wealth, considering their godly education.
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Yea, & there be al ready noble men ynoughe though not so many as I woulde wyshe able to be Lorde presidentes,
Yea, & there be all ready noble men enough though not so many as I would wish able to be Lord Presidents,
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and wise menne inough, for the mynt.
and wise men enough, for the mint.
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And as vnmeete a thynge it is for bishoppes to be Lorde presidentes or priestes to be mynters,
And as unmeet a thing it is for Bishops to be Lord Presidents or Priests to be Minters,
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as it was for the Corthinthyans to pleade matters of variaunce before heathen Judges.
as it was for the Corinthians to plead matters of variance before heathen Judges.
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It is also a sclaunder to the noble men, as thoughe they lacked wisedome, and learnyng to be able for suche offyces,
It is also a slander to the noble men, as though they lacked Wisdom, and learning to be able for such Offices,
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or elles were no men of conscience, or els were not meete to be trusted, and able for suche offyces.
or Else were no men of conscience, or Else were not meet to be trusted, and able for such Offices.
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And a prelate hath a charge & cure otherwyse, and therfore he cannot discharge his duetie,
And a prelate hath a charge & cure otherwise, and Therefore he cannot discharge his duty,
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and be a Lorde presydent to. For a presidentshippe requireth a whole man, and a byshoppe can not be two menne.
and be a Lord president to. For a presidentship requires a Whole man, and a bishop can not be two men.
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A bishoppe hath his offyce, a flock to teache, to loke vnto, and there for he can not meddle wyth an other offece, whiche alone requyreth a whole man.
A bishop hath his office, a flock to teach, to look unto, and there for he can not meddle with an other offence, which alone requireth a Whole man.
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He should therfore geue it ouer to whome it is meete, and laboure in his owne busynesse,
He should Therefore give it over to whom it is meet, and labour in his own business,
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as Paule wryteth to the Thessalonians. Lette euery man do his owne busynes, and folow his callyng.
as Paul writes to the Thessalonians. Let every man do his own business, and follow his calling.
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Let the priest preache, and the noble men handle the temporal matters. Moyses was a meruailous manne, a good man.
Let the priest preach, and the noble men handle the temporal matters. Moses was a marvelous man, a good man.
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Moyses was a wonderful felowe, and did his duetye being a maryed man. We lacke suche as Moyses was.
Moses was a wondered fellow, and did his duty being a married man. We lack such as Moses was.
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Well, I woulde all menne would loke to their dutie, as God hath called them, and then we shoulde haue a florishyng christyan commune weale.
Well, I would all men would look to their duty, as God hath called them, and then we should have a flourishing christian commune weal.
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And nowe I woulde aske a straunge question.
And now I would ask a strange question.
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Who is the most diligente bishoppe and prelate in all England, that passeth all the reste in doynge his office I can tell,
Who is the most diligent bishop and prelate in all England, that passes all the rest in doing his office I can tell,
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for I knowe him who it is, I knowe hym well. But nowe I thynke I se you listyng and harkening, that I shoulde name hym.
for I know him who it is, I know him well. But now I think I see you listing and Harkening, that I should name him.
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There is one that passeth all the other, and is the moste diligent prelate & preacher in al England.
There is one that passes all the other, and is the most diligent prelate & preacher in all England.
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And wil ye know who it is? I wyll tell you. It is the Deuyll.
And will you know who it is? I will tell you. It is the devil.
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He is the moste dilygent preacher of all other, he is neuer out of his dioces, he is neuer from his cure, ye shall neuer fynde hym vnoccupyed, he is euer in his patishe, he keepeth resydence at all tymes, ye shal neuer fynde hym oute of the way, call for hym when you will, he is euer at home, the dilygenteste preacher in all the realme, he is euer at his ploughe, no lordynge nor loyteryng canne hynder hym, he is euer appliynge his busynes, ye shal neuer fynde hym idle I warraunte you.
He is the most diligent preacher of all other, he is never out of his diocese, he is never from his cure, you shall never find him unoccupied, he is ever in his patishe, he Keepeth resydence At all times, you shall never find him out of the Way, call for him when you will, he is ever At home, the dilygenteste preacher in all the realm, he is ever At his plough, no lordynge nor loitering can hinder him, he is ever appliynge his business, you shall never find him idle I warrant you.
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And his office is to hynder religyon, to mayntayne supersticion, to set vp Idolatrie, to teache al kynd of poperye.
And his office is to hinder Religion, to maintain Superstition, to Set up Idolatry, to teach all kind of popery.
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He is readye as can be wyshed, for to sette forth his ploughe, to deuyse as manye wayes as can be, to deface and obscure Goddes glorye.
He is ready as can be wished, for to Set forth his plough, to devise as many ways as can be, to deface and Obscure Goddess glory.
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Where the Deuyl is resydente and hath his ploughe goyng:
Where the devil is resydente and hath his plough going:
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there away with bookes, and vp with candelles, awaye with Bybles and vp with beades, awaye with the lyghte of the gospel,
there away with books, and up with Candles, away with Bibles and up with beads, away with the Light of the gospel,
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and vp with the lyghte of candelles, yea at noone dayes.
and up with the Light of Candles, yea At noon days.
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Where the Deuyll is residente, that he maye preuayle, vp with all supersticion and Idolatrie, sensing, pain tynge of ymages, candels, palmes, asshes, holie water,
Where the devil is resident, that he may prevail, up with all Superstition and Idolatry, sensing, pain ting of Images, Candles, palms, Ashes, holy water,
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and new seruice of mennes inuentyng, as though man could inuente a better waye to honoure God with, then god hymselfe hath apoynted.
and new service of men's inventing, as though man could invent a better Way to honour God with, then god himself hath appointed.
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Doune with Christes crosse, vp with purgatory picke pursse, vp with hym, the popishe pourgatorie I meane.
Down with Christ's cross, up with purgatory pick purse, up with him, the popish pourgatorie I mean.
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Awaye with clothing the naked, the pore and impotent, vp with deckynge of ymages and gaye garnyshynge of stockes and stones ▪ Up with mannes tradicious and his lawes, downe with Gods tradycions and his most holye worde.
Away with clothing the naked, the poor and impotent, up with decking of Images and gay garnishing of stocks and stones ▪ Up with Man's tradicious and his laws, down with God's traditions and his most holy word.
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Downe with the olde honoure dewe to God, and vp with the new gods honour, let al thynges be done in Latine.
Down with the old honour dew to God, and up with the new God's honour, let all things be done in Latin.
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there muste be nothynge but Latine, not as muche as, Memento homo quod cinis es, et in cinerem reuerteris.
there must be nothing but Latin, not as much as, Memento homo quod Cinis es, et in cinerem reuerteris.
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Remembre manne that thou arte asshes, and into asshes thou shalt returne.
remember man that thou art Ashes, and into Ashes thou shalt return.
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Whiche be the wordes that the minister speaketh to the ignoraunte people, when he geueth them asshes vpō asshe wens daye,
Which be the words that the minister speaks to the ignorant people, when he Giveth them Ashes upon ash wens day,
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but it muste be spoken in latine.
but it must be spoken in latin.
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Goddes worde may in no wyse be translated into Englishe Oh that our prelates would bee as dilygente to sowe the corne of good doctrine as Sathan is, to sowe cockel and darnel.
Goddess word may in no wise be translated into English O that our Prelates would be as dilygente to sow the corn of good Doctrine as Sathan is, to sow cockel and darnel.
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And this is the deuelyshe ploughyng, the whiche worketh to haue thinges in latine, and letteth the fruteful edificacion.
And this is the deuelyshe ploughing, the which works to have things in latin, and lets the fruitful edification.
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But here some māne will saye to me, what sir, are ye so priuie of the deuils councel, that ye know al this to be true? Truli I knowe him to wel,
But Here Some man will say to me, what sir, Are you so privy of the Devils council, that you know all this to be true? Truli I know him to well,
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and haue obeyed him a little to much in con discenting to some folies.
and have obeyed him a little to much in con dissenting to Some follies.
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And I knowe him as other men do, yea, that he is euer occupied & euer busy in folowing his plow.
And I know him as other men do, yea, that he is ever occupied & ever busy in following his blow.
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I know by S. Peter which saith of him. Sicut leo rugiens circuit querens quem deuoret.
I know by S. Peter which Says of him. Sicut leo rugiens circuit Queries Whom devoret.
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He goeth about like a roaryng lyon sekyng whom he may deuoure. I would haue this text well vewed and examyned euerye worde of it.
He Goes about like a roaring Lion seeking whom he may devour. I would have this text well viewed and examined every word of it.
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Circuit, he goeth about in euery corner of his dioces. He goeth on visitacion dailye. He leaueth no place of his cure vnuisited.
Circuit, he Goes about in every corner of his diocese. He Goes on Visitation daily. He Leaveth no place of his cure unvisited.
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He walketh roūd aboute from place to place, and ceaseth not, Sicut leo, as a Lion that is strongly, boldly,
He walks round about from place to place, and ceases not, Sicut leo, as a lion that is strongly, boldly,
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& proudlye, straytely, and fiercelye with haute lookes, with •is prowde countenaunces, with his stately braggynges.
& proudly, straytely, and fiercely with haute looks, with •is proved countenances, with his stately braggings.
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Rugiens, roaryng, for he letteth not slyppe any occasyon to speake or to roare out when he seeth his tyme. Querens.
Rugiens, roaring, for he lets not slip any occasion to speak or to roar out when he sees his time. Queries.
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he goeth about sekyng and not sleepyng, as our Byshoppes do, but he seketh diligently, he searcheth diligētly al corners,
he Goes about seeking and not sleeping, as our Bishops do, but he seeketh diligently, he Searches diligently all corners,
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wheras he may haue his pray.
whereas he may have his prey.
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He roueth abrode in euery place of his dioces, he standeth not styll, he is neuer at reste,
He roveth abroad in every place of his diocese, he Stands not still, he is never At rest,
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but euer in hande with his ploughe that it may go foreward. But there was neuer suche a preacher in England as he is.
but ever in hand with his plough that it may go forward. But there was never such a preacher in England as he is.
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Who is able to tell his dyligente preachynge? whiche euery daye and euerye howre, laboreth to sowe cockel and darnell, that he may bryng oute of forme and out of estimaciō and roume, thinstitucion of the Lordes supper and Christes crosse,
Who is able to tell his dyligente preaching? which every day and every hour, Laboureth to sow cockel and darnel, that he may bring out of Form and out of estimation and room, thinstitucion of the lords supper and Christ's cross,
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for there he loste his ryghte, for Christ fayed.
for there he lost his right, for christ fayed.
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Nunc iudicium est mundi, princepes seculi huius eiicietur foras, et sicut exaltauit Moises serpentem in deserto, ita exaltari oportet filium hominis, et cum ex altatus fuero, a terra, omnia tradam ad meipsum.
Nunc iudicium est mundi, princepes Seculi Huius eiicietur foras, et sicut exaltauit Moses serpentem in Deserto, ita exaltari oportet Son hominis, et cum ex altatus fuero, a terra, omnia Tradam ad meipsum.
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Nowe is the iudgemente of thys worlde and the Prynce of thys worlde shall be caste out.
Now is the judgement of this world and the Prince of this world shall be cast out.
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And as Moyses dyd lyfte vp the serpente in the wyldernesse, so muste the sonne of manne be lyfte vp.
And as Moses did lift up the serpent in the Wilderness, so must the son of man be lift up.
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And when I shall be lyfte vp frome the earthe. I wyll drawe al thynges vnto my selfe.
And when I shall be lift up from the earth. I will draw all things unto my self.
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For the Deuyll was dysapoynted of hys purpose, for he thoughte all to be hys owne.
For the devil was disappointed of his purpose, for he Thought all to be his own.
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And when he had once broughte Christe to the crosse, he thoughte all cocke sure. But there loste he all his reygning, for Christ sayed Omnia traham ad meipsum.
And when he had once brought Christ to the cross, he Thought all cock sure. But there lost he all his reigning, for christ said Omnia traham ad meipsum.
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I wyll drawe all thynges to my selfe. •e meaneth drawyng of mannes soule to saluacion.
I will draw all things to my self. •e means drawing of Man's soul to salvation.
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And that he sayd he would do, Per semet ipsum. by hys owne selfe, not by any other bodyes sacrifice.
And that he said he would do, Per semet ipsum. by his own self, not by any other bodies sacrifice.
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He mente by hys owne sacryfyce on the crosse, wheare he offered him self for the redempcion of mankynd,
He mente by his own sacrifice on the cross, where he offered him self for the redemption of mankind,
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and not the sacrifice of the masse to be offered by an other.
and not the sacrifice of the mass to be offered by an other.
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For who can offer him, but him selfe? He was bothe the offerer and the offeryng.
For who can offer him, but him self? He was both the offerer and the offering.
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And this is the prycke, thys is the marke at the whyche the Deuyll shooteth, to euacuate the crosse of Chryste,
And this is the prick, this is the mark At the which the devil shoots, to evacuate the cross of Christ,
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and to mingle the instytucion of the Lordes supper, the whiche although he canne not brynge to passe:
and to mingle the instytucion of the lords supper, the which although he can not bring to pass:
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yet he goeth aboute by his sleightes and subtyle meanes, to frustrate the same, and these fyftene hundreth yeres he hath been a dooer, onelye purposynge to euacuate Christes death,
yet he Goes about by his sleights and subtle means, to frustrate the same, and these fyftene Hundredth Years he hath been a doer, only purposing to evacuate Christ's death,
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and to make it of smal efficacitie and vertue. For where as Christe accordyng as the serpente was lyfte vp in wyldernesse:
and to make it of small efficacity and virtue. For where as Christ according as the serpent was lift up in Wilderness:
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so woulde he hym selfe to be exalted, that thereby as manye as trusted in hym, shoulde haue saluacion.
so would he him self to be exalted, that thereby as many as trusted in him, should have salvation.
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But the deuyl would none of that.
But the Devil would none of that.
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They would haue vs saued by a daily oblacion propiciatorie, by a sacrifyce expiatorie, or remissorie.
They would have us saved by a daily oblation propitiatory, by a sacrifice expiatory, or remissorie.
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Nowe yf I shoulde preache in the countrey amonge the vnlearned, I woulde tell what propiciatorie, expiatorie and remissorie is:
Now if I should preach in the country among the unlearned, I would tell what propitiatory, expiatory and remissorie is:
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but here is a learned auditorie. Yet for them that be vnlearned I wil expound it.
but Here is a learned auditory. Yet for them that be unlearned I will expound it.
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Propiciatorie, expiatorie, remissorie, or satisfactorie, for they signifie al one thynge in effecte, and is no thynge elles but a thynge wherby to obteyne remissyon of synnes, and to haue saluacion.
Propitiatory, expiatory, remissorie, or satisfactory, for they signify all one thing in Effect, and is no thing Else but a thing whereby to obtain remission of Sins, and to have salvation.
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And thys waye the Deuyll vsed to euacuate the deathe of Chryste, that we myghte haue affyaunce in other thynges,
And this Way the devil used to evacuate the death of Christ, that we might have affyaunce in other things,
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as in the daylye sacrifice of the pryeste, where as Chryste woulde haue vs to truste in his onelye sacrifice.
as in the daily sacrifice of the Priest, where as Christ would have us to trust in his only sacrifice.
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So he was Agnus occisus ab origine mundi, the lambe that hathe be slaine frome the beginnyng of the worlde,
So he was Agnus Occisus ab origine mundi, the lamb that hath be slain from the beginning of the world,
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and therfore he is called, Juge sacrificium.
and Therefore he is called, Juge Sacrificium.
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A continuall sacrifyce, and not for the continuaunce of the Masse as the blaūchers haue blaunched it, and wrested it.
A continual sacrifice, and not for the Continuance of the Mass as the blanchers have blanched it, and wrested it.
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And as I my selfe dyd once mystake it. But Paule sayeth.
And as I my self did once mystake it. But Paul Saith.
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Per semetip sum purgatio facta, by him selfe & by none other, Christ made pourgacion and satysfaction for the whole worlde.
Per semetip sum purgatio facta, by him self & by none other, christ made pourgacion and satysfaction for the Whole world.
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Woulde Christ this woorde (by hym selfe) hadde been better weyghed and loked vpon,
Would christ this word (by him self) had been better weighed and looked upon,
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and, In sanctificacionem, to make theym holye, for he is, Juge sacrificium, a continuall sacryfice, in effecte, fruite and operacion, that lyke as they whiche seeyng the serpente hange vp in the deserte were put in remembraunce of Christes death, in whome as many as beleued were saued:
and, In sanctificacionem, to make them holy, for he is, Juge Sacrificium, a continual sacrifice, in Effect, fruit and operation, that like as they which seeing the serpent hang up in the desert were put in remembrance of Christ's death, in whom as many as believed were saved:
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so all men that trusted in the deathe of Christ shall be saued, as wel they that were before, as they that came after.
so all men that trusted in the death of christ shall be saved, as well they that were before, as they that Come After.
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For he was a contynuall Sacrifyce, as I sayed in effecte, fruite, operacion and vertue.
For he was a continual Sacrifice, as I said in Effect, fruit, operation and virtue.
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As thoughe he had frome the beginnyng of the world and continually should to the worldes ende hange still on the crosse,
As though he had from the beginning of the world and continually should to the world's end hang still on the cross,
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and he is as freshe hangyng on the crosse nowe to them that beleue and truste in hym,
and he is as fresh hanging on the cross now to them that believe and trust in him,
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as he was fiftene hundreth yeares a go when he was crucyfyed. Then lette vs truste vpon hys onely deathe, and looke for none other sacrifyce propiciatorie,
as he was fiftene Hundredth Years a go when he was Crucified. Then let us trust upon his only death, and look for none other sacrifice propitiatory,
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then the same bloudye sacrifice, the liuelye sacrifice, and not a drie sacrifice, but a blouddy sacrifice.
then the same bloody sacrifice, the lively sacrifice, and not a dry sacrifice, but a bloody sacrifice.
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For Chryste hymselfe sayed, Consummatum est. It is perfectlye finyshed. I haue taken at my fathers hande the dispensation of redemyng mankynd.
For Christ himself said, Consummatum est. It is perfectly finished. I have taken At my Father's hand the Dispensation of redeeming mankind.
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I haue wroughte mannes redempcion, and haue dyspatched the matter.
I have wrought Man's redemption, and have dyspatched the matter.
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Why then myngle ye hym? why do ye deuide hym? why make you of hym mo sacryfyces then one? Paule sayeth.
Why then mingle you him? why do you divide him? why make you of him more Sacrifices then one? Paul Saith.
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Pascha nostrum immolatus est Christus Christe our passeouer is offered vp, so that the thing is done,Pascha nostrum Immolatus est Christus Christ our passover is offered up, so that the thing is done,
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and Christ hath done it, and he hath done it, semel. Once for all. And it was a bloudy sacrifice, not a drie sacrifice.
and christ hath done it, and he hath done it, semel. Once for all. And it was a bloody sacrifice, not a dry sacrifice.
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Why then, it is not the Masse that auaileth or profiteth for the quicke and the dead? Wo worth thee, O Deuyll, wo worth thee, that haste preuayled so farre and so longe, that thou haste made Englande to worshyppe false Goddes, forsaking Christe their Lorde. Wo worthe the Deuil.
Why then, it is not the Mass that avails or profiteth for the quick and the dead? Woe worth thee, Oh devil, woe worth thee, that haste prevailed so Far and so long, that thou haste made England to worship false God's, forsaking Christ their Lord. Woe worth the devil.
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Wo worth thee Deuyll and all thyne Aungels:
Woe worth thee devil and all thine Angels:
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yf Christ by his deathe draweth all thynges to him selfe, and draweth al men to saluacion,
if christ by his death draws all things to him self, and draws all men to salvation,
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and to heauenly blysse that trust in him.
and to heavenly bliss that trust in him.
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Then the priestes at the Masse, at the popyshe Masse I say) what cā they draw when Christe draweth all,
Then the Priests At the Mass, At the popish Mass I say) what can they draw when Christ draws all,
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but landes and gooddes frome the right heyres? The priestes draw gooddes and rychesse, benefyces and promocions to theym selues and suche as beleued in theyr sacrifyce they drawe to the Deuyll.
but Lands and God's from the right Heirs? The Priests draw God's and richesse, Benefices and promotions to them selves and such as believed in their sacrifice they draw to the devil.
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But Christe it is that draweth sowles vnto hym by hys bloudy sacrifice.
But Christ it is that draws Souls unto him by his bloody sacrifice.
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What haue we to do then, but Epulari in domiuo, to eate in the Lorde at hys Supper.
What have we to do then, but Epulari in domiuo, to eat in the Lord At his Supper.
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What other seruyce haue we to do to hym? and what other sacrifyce haue we to offer:
What other service have we to do to him? and what other sacrifice have we to offer:
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but the mortificaciō of our flesh? What other oblacion haue we to make, but of obedyence, of good liuynge, of good woorkes,
but the mortification of our Flesh? What other oblation have we to make, but of Obedience, of good living, of good works,
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and of healpynge oure neyghbours? But as for oure redempcion, it is done already, it can not be better.
and of helping our neighbours? But as for our redemption, it is done already, it can not be better.
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Christe hath done that thynge so well, that it can not be amended. It cannot be deuised howe to make that, any better then he hathe done it.
Christ hath done that thing so well, that it can not be amended. It cannot be devised how to make that, any better then he hath done it.
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But the Deuyll by the healpe of that Jtalian Bishop yonder, his chaplayne:
But the devil by the help of that Italian Bishop yonder, his chaplain:
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hath laboured by all meanes, that he myght, to frustrate the death of Christe, and the merytes of hys passyon.
hath laboured by all means, that he might, to frustrate the death of Christ, and the merits of his passion.
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And they haue deuised for that purpose to make vs beleue in other vayne thynges by his pardonnes,
And they have devised for that purpose to make us believe in other vain things by his pardonnes,
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as to haue remission of sinnes for praiynge on hallowed beades, for drinkyng of the bakehouse bole,
as to have remission of Sins for praying on hallowed beads, for drinking of the bakehouse bole,
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as a Channon of Waltam Abbey, once tolde me, that when soeuer they putte theyr loaues of breade into the ouen,
as a Cannon of Waltham Abbatiae, once told me, that when soever they put their loaves of bread into the oven,
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as manye as drancke of the pardon bolle shoulde haue pardon for drinckynge of it. A madde thyng to geue pardon to a bolle.
as many as drank of the pardon bowl should have pardon for drinking of it. A mad thing to give pardon to a bowl.
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Then to Pope Alexanders holye water, to halowed belles, palmes, candelles, asshes, and what not?
Then to Pope Alexanders holy water, to hallowed Bells, palms, Candles, Ashes, and what not?
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And of these thynges euerye one hath taken awaye some parte of Christes sanctificacion.
And of these things every one hath taken away Some part of Christ's sanctification.
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Euery one hathe tobbed some parte of Christes passion and crosse, and hathe myngled Christes death,
Every one hath tobbed Some part of Christ's passion and cross, and hath mingled Christ's death,
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and hath been made to be propiciatorie and satisfactorie, and to put awaye sinne.
and hath been made to be propitiatory and satisfactory, and to put away sin.
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Yea and Alexanders holye water yet at thys daye remaynethe in Englande, and is vsed for a remedy against spirytes,
Yea and Alexanders holy water yet At this day remaineth in England, and is used for a remedy against spirits,
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and to chase awaye deuylles, yea and I woulde thys had been the worste. I would thys were the worste.
and to chase away Devils, yea and I would this had been the worst. I would this were the worst.
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But wo worth thee, O deuyll that haste preuayled to euacuate, Chrystes crosse and to myngle the lordes supper.
But woe worth thee, Oh Devil that haste prevailed to evacuate, Christ's cross and to mingle the Lords supper.
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These be the Italian byshoppes deuyces, and the deuyll hathe prycked at thys marke to frustrate the crosse of Christe.
These be the Italian Bishops deuyces, and the Devil hath pricked At this mark to frustrate the cross of Christ.
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He shotte at thys marke longe before Christe came, he shotte at this pricke fowre thousande yeares before Christ hanged on the crosse, or suffered his passion.
He shot At this mark long before Christ Come, he shot At this prick fowre thousande Years before christ hanged on the cross, or suffered his passion.
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For the brasen serpente, was sette vp in the wyldernes to put men in remembrance of Christes commyng, that lyke as they whiche behelde the brasen serpente were healed of their bodilye diseases:
For the brazen serpent, was Set up in the Wilderness to put men in remembrance of Christ's coming, that like as they which beheld the brazen serpent were healed of their bodily diseases:
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so they that loked spirituallye vpon Christe that was to come, in hym shoulde be saued spiritually from the Deuyll, The serpent was set vp in memorie of Christe to come,
so they that looked spiritually upon Christ that was to come, in him should be saved spiritually from the devil, The serpent was Set up in memory of Christ to come,
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but the Deuyll founde meanes to steale awaye the memorie of Christes commyng and brought the people to worshippe the Serpenre selfe,
but the devil found means to steal away the memory of Christ's coming and brought the people to worship the Serpent self,
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and to sence hym, to honoure hym, and to offer to hym, to worshyppe hym, and to make an Idoll of hym.
and to sense him, to honour him, and to offer to him, to worship him, and to make an Idol of him.
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And thys was done by the markette menne that I tolde you of And the clarke of the markette dyd it for the lucre and aduauntage of his maister, that thereby his honour myghte encrease,
And this was done by the market men that I told you of And the Clerk of the market did it for the lucre and advantage of his master, that thereby his honour might increase,
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for by Christes death, he could haue but small worldlye aduauntage.
for by Christ's death, he could have but small worldly advantage.
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And euen nowe so hath he certayne blaunchers longyng to the markette, to lette and stoppe the lyghte of the Gospel,
And even now so hath he certain blanchers longing to the market, to let and stop the Light of the Gospel,
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and to hinder the kynges procedynges in settyng forth the word and glorye of God.
and to hinder the Kings proceedings in setting forth the word and glory of God.
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And when the kinges maiestie with the aduyse of his honourable counsayle goeth about to promote Goddes word and to sette an order in matters of religyon there shall not lacke blaunchers that wyl saye.
And when the Kings majesty with the advise of his honourable counsel Goes about to promote Goddess word and to Set an order in matters of Religion there shall not lack blanchers that will say.
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As for Images wheras they haue been vsed to be senced, and to haue candels offred vnto theim:
As for Images whereas they have been used to be sensed, and to have Candles offered unto them:
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none be so folishe to do it to the stocke or stone, or to the Image selfe,
none be so foolish to do it to the stock or stone, or to the Image self,
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but it is done to GOD and his honour before the Image.
but it is done to GOD and his honour before the Image.
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And thoughe they shoulde abuse it, these blaunchers will be ready to whysper the Kynge in the eare,
And though they should abuse it, these blanchers will be ready to whysper the King in the ear,
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and to tell hym that this abuse is but a small matter.
and to tell him that this abuse is but a small matter.
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And that the same wyth all other lyke abuses in the churche maye be refourmed easilye.
And that the same with all other like Abuses in the Church may be reformed Easily.
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It is but a litle abuse (say they) and it maye bee easily amended.
It is but a little abuse (say they) and it may be Easily amended.
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But it shoulde not be taken in hande at the first for feare of trouble, or further inconueniences.
But it should not be taken in hand At the First for Fear of trouble, or further inconveniences.
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The people wil not beare sod ayne alteracions an insurreccyon maye be made after sodayne mutacion, whiche maye be to the greate harme and loste of the realme.
The people will not bear sod ayne alterations an insurrection may be made After sudden mutation, which may be to the great harm and lost of the realm.
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Therefore all thynges shal be wel, but not out of hand, for feare of further busynes.
Therefore all things shall be well, but not out of hand, for Fear of further business.
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These be ye blanchers that hitherto haue stopped the worde of god, and hindered the true settyng forth of the same.
These be you blanchers that hitherto have stopped the word of god, and hindered the true setting forth of the same.
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There be so many put offes, so manye put byes, so many respectes, and consideraciōs of worldly wisdō.
There be so many put offes, so many put bies, so many respects, and considerations of worldly Wisdom.
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And I dout not but there were blanchers in the olde time, to whysper in the eare of good kynge Ezechyas,
And I doubt not but there were blanchers in the old time, to whysper in the ear of good King Hezekiah,
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for the mayntenaunce of Idolatrie done to the brasen serpēt, aswel as there hath ben now of late,
for the maintenance of Idolatry done to the brazen serpent, aswell as there hath been now of late,
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& be now that can blanche the abuse of Images and other lyke thynges.
& be now that can blanch the abuse of Images and other like things.
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But good kynge Ezechias woulde not be so blynded, he was lyke to Apollos, feruent in spiryte.
But good King Hezekiah would not be so blinded, he was like to Apollos, fervent in Spirit.
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He woulde geue no eare to the blanchers, he was not moued wyth these worldlye respectes, wyth these prudente consyderacions, with these policies, he feared not insurreccions of the people.
He would give no ear to the blanchers, he was not moved with these worldly respects, with these prudent considerations, with these policies, he feared not insurrections of the people.
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He feared not least his people woulde not beare the glorye of God:
He feared not lest his people would not bear the glory of God:
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but he (without any of these respectes, or polycies, or cōsideracions, like a good kynge for Goddes sake,
but he (without any of these respects, or policies, or considerations, like a good King for Goddess sake,
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and for conscience sake) by & by plucked downe the brasen serpente, and destroyed it vtterlye, and beat it to pouder.
and for conscience sake) by & by plucked down the brazen serpent, and destroyed it utterly, and beatrice it to powder.
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He oute of hande, dyd caste downe all Images, he destroyed all Idolatrie, and clerely dyd extirpate all supersticion.
He out of hand, did cast down all Images, he destroyed all Idolatry, and clearly did extirpate all Superstition.
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He woulde not heare these blanchers and worldly wyse men, but with out delaye, foloweth gods cause and destroyeth all Idolatrie out of hande.
He would not hear these blanchers and worldly wise men, but with out Delay, Followeth God's cause and Destroyeth all Idolatry out of hand.
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Thus dyd good king Ezechias, for he was lyke Apollo, feruēt in spirite, and dilygente to promote Goddes glorie.
Thus did good King Hezekiah, for he was like Apollo, fervent in Spirit, and dilygente to promote Goddess glory.
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And good hope there is that it shall be lykewyse here in Englande, for the kynges Maiestye is so broughte vp in knowledge, vertue,
And good hope there is that it shall be likewise Here in England, for the Kings Majesty is so brought up in knowledge, virtue,
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and godlynesse, that it is not to be mystrusted, but that we shall haue all thynges well,
and godliness, that it is not to be Mistrusted, but that we shall have all things well,
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and that the glorye of God shall be spred abrode, throughout al partes of the realme,
and that the glory of God shall be spread abroad, throughout all parts of the realm,
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yf the prelates wil diligētly apply their plough & be preachers, rather then Lordes, but our blaunchers, whiche wyll be Lordes,
if the Prelates will diligently apply their plough & be Preachers, rather then lords, but our blanchers, which will be lords,
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and no labourers, when they are commaunded to go and be resydente vpon their cures, and preache in theyr benefyces, they would say.
and no labourers, when they Are commanded to go and be resydente upon their cures, and preach in their Benefices, they would say.
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What, I haue sette a deputie there, I haue a deputie that loketh well to my flocke,
What, I have Set a deputy there, I have a deputy that looketh well to my flock,
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and the whiche shal discharge my duetie. A deputie quod he. I loked for that worde all this whyle.
and the which shall discharge my duty. A deputy quod he. I looked for that word all this while.
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And what a deputie must he be, trowe ye? Euen one lyke hym selfe, it muste be a cannoniste, that is to saye, one that is broughte up in the studie of the Popes lawes & decrees.
And what a deputy must he be, trow you? Even one like him self, it must be a cannoniste, that is to say, one that is brought up in the study of the Popes laws & decrees.
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One that wyll set forth papistrie as well as hym self wyl do, and one that wyll mayntayne all supersticion, and Idolatrye.
One that will Set forth papistry as well as him self will do, and one that will maintain all Superstition, and Idolatry.
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And one that wyll nothynge at all, or els very weakely resist the Deuyls plough,
And one that will nothing At all, or Else very weakly resist the Devils plough,
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yea happy it is yf he take not part with the Deuyll, and where he shoulde be an enemy to hym, it is wel if he take not the Deuilles parte agaynste Christe.
yea happy it is if he take not part with the devil, and where he should be an enemy to him, it is well if he take not the Devils part against Christ.
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But in the meane time the Prelares take theyr pleasures. They are Lordes and no labourers, but the Deuill is dilygente at his ploughe. He is no vnpreachynge prelate.
But in the mean time the Prelates take their pleasures. They Are lords and no labourers, but the devil is dilygente At his plough. He is no vnpreachynge prelate.
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He is no Lordelye loyterer from his cure, but a busie ploughe man, so that amonhe all the prelates,
He is no Lordly loiterer from his cure, but a busy plough man, so that amonhe all the Prelates,
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and amonge al the packe of them that haue cure, the Deuill shal go for my money.
and among all the pack of them that have cure, the devil shall go for my money.
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For he styll applyeth his busynes.
For he still Applieth his business.
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Therefore ye vnpreachynge prelates, learne of the deuill to be diligent in doyng of your offyce. Learne of the deuill.
Therefore you vnpreachynge Prelates, Learn of the Devil to be diligent in doing of your office. Learn of the Devil.
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And if you wyl not learne of God nor good manne: for shame learne of the Deuyll. Ad erubescentiam vestram dico.
And if you will not Learn of God nor good man: for shame Learn of the devil. Ad erubescentiam vestram dico.
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I speake it for your shame.
I speak it for your shame.
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If you wil not learne of God nor good man to be diligent in your offyce, learne of the deuill.
If you will not Learn of God nor good man to be diligent in your office, Learn of the Devil.
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Howebeit there is nowe verie good hoope that the kynges maiestie, beyng by the healpe of good goueruaunce of his mooste honourable counsaylours, he is trained and brought vp in learnyng and knowledge of Goddes word, wil shortly prouide a remedye and set an ordre herein, whiche thyng that it may so be, lette vs praye for him.
Howbeit there is now very good hoop that the Kings majesty, being by the help of good goueruaunce of his most honourable counsellors, he is trained and brought up in learning and knowledge of Goddess word, will shortly provide a remedy and Set an ordre herein, which thing that it may so be, let us pray for him.
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Praye for hym good people, praye for hym, ye haue great cause, and neede to praye for him. FINIS.
Pray for him good people, pray for him, you have great cause, and need to pray for him. FINIS.
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