The second Sermon of Master Hugh Latimer, which he preached before the Kings majesty, within his grace's palace at Westminster the xu day of March. M. ccccc.xlix.  
Cum gratia et Privilegio ad Imprimendum solum.   

To the Reader.  
EVen as intimes past, all men, which were honestly bent to the promoting of virtue and learning, found means, that the works of worthy orators, of famous and renowned Philosophers, should be by thee, benefit of publishing, redeemed from the tyranny of oblivion, to the great and high profit of countries, of comen wealths, of empires, and of assemblies of men: likewise ought we to fetch our presydente from those men, and suffer no worthy monument to perish, whereby any good may grow, either to the more godly administration of politic and civil affairs, or else to the better establyshing of christian judgement. Numa Pompilius (who was inagured & created king of the Romans next after Romulus) was far more careful & busier in grounding of Idolatrus religion (as upon rites, ceremonies, sacrifices and superstitions) than we are in promoting of christian religion to the advancement of the glory due to the omnipotent majesty of God himself, who hath revealed and uttered his word unto us by his Prophets, and last of all by his only begotten son jesus Christ whereby he hath confirmed our conscience in a more perfect certainty of the truth, than ever they were before. This Numa instituted an Archbishop for the perseruing of the Commentaries, containing the solempnities of their religion with many other appendices, united to the office of the high bishop. What do we? We have suppressed. We have wrestled with fire, and sword not only to deface the writings of such learned men as have painfully traveled to publish God's word: but also we have stirred every stone, & sought all devilish devices, to detain that same word of god itself from his people. May not we (& not unworthy) be accounted far under the Ethenickes who wrought only by natural motion & antipacyons, without breathing and inspiring of the holy ghost, if we would not (I mean not be equal with them) but be far more zealous in promoting good learning and religion them ever they were. They, when they had such noble and worthy clerks (as Socrates. Plato, and Aristotle) which all diligence; caused the fruits of those most rare and profound wits, to be preserved for their posterity, that the eyes of all generations might enjoy the fruition and use of them, thinking that such wonderful virtues, should not be buried in the same grave that their bodies were. After so manifold and dangerous ship wracks of religion, as in our times we may well remember, whereas the ambitious and blind prelate's (some of wily wilfulness, some of gross ignorance) ruleth the stern and evermore blemished the true knowledge of God's word, and did their endeavour to obscure the same with their politic and decente ceremosies & trampery of superstitions. How oft hath religion been tossed on the stormy sourgiss and dangerous rocks of the romish seas? How oft hath it been in such a desperate state, that the true ministers have been enforced (as you would say) to way up anchor (the tackling of the ship being broken (and destitute of all other help and succours to give over the ruling of the ship to God himself, who is only able to save, when all the world by man's reason judgeth it past cure. Such (O Lord) is thy mercy and ineffable power: what christen heart that favoureth the glory of God, did not even lament and bewail the state of religion, and thought verily the utter ruin of Christ's church to be at hand seeing the late martyrdom of those that suffered? Yet diddest thou lord stir up thousands out of their ashes, and what was done of a popish policy to suppress and keep under thy truth, that of all other, did most set forth the same. Thou hast delivered Danyel out of the den of the lions, and he hath set fourth thy word abroad, But now countrymen, whom God hath blessed by delivering you from the tyranny of the lions and her whelps, (which went thorough the whole realm suceking the innocent blood) how unthankful are you unto God so greatly neglecting so special a benefit, falling into such a lousenes of lavicioouse living as the like hath never been heard of hereto fore. Even as ye are grown to a perfection in knowledge so are ye come to a perfection in all mychiefe. The Heathen, which had no other guide but the law of nature, graven in the tables of their heart, were never so poisoned with the contagion of most horrible heresies, as some of us Christians which are not ashamed to brag and boast of the spirit. But it is a phanaticke spirit, a brainsick spitite a seditious & a malignante spirit. Christ breath his spirit upon you that ye may read the scripture with all humbleness and reverence, to fetch from thence comfort for your wounded consciences, not to make that lively fountain of life to serve for the feeding of your idle brains, to dispute more subtellye thereby, or else by mysunderstanding of the same to conceive pernicious and annabaptistical opinions, Remember that the servant which knoweth his masters will and doth it not shallbe beaten with many stripes. God is a good God, a merciful God, a father which beareth much with our crooked nature and unchristyan behaviour, and very slote to revenge his blasphemy this maitenaunce of so many unscripturlye opinions, these brablynges and scismatyke contentions wherein a great pack of us delight and repose our glory, all though as fond, as eroniously, to the great slander of the godly learned, and also to the hindrance of the good success & free passage of the word of God. But as truly as god is God if we repent not shortly, his plagues and vengeance are not far of, his indignation and wrath shall be poured from heaven upon our ungodliness. He is long a coming but when he comes be will pay whom and (as Lacta●cius sayeth recompense his long sufferance with grievouser punishments. The world and the devil hath so bewitched us, that we in our deeds (I fear we to many of us) deny God to be God whatsoever we pittle battle with our tongues. God's word must not be talcked of only, for that is not enough) it must be expressed. Then must we as wellive the word as talk the word, or else, if good life do not ensue and follow upon our reading to the example of other, we wyghte as well spend that time in reading of profane histories, of cantorburye tales, or a fit of Robin hood Let us join good life with our reading, and yet all willbe to little. Remember that the world and all that is in it, is mere vanity, and shall have an end. Thou I say, that thus abusest the gift of God's holy word, and the gratyousnes of the kings majesty, which hath licenced the to read the same, for the comfort of thine own soul, for the instruction of thy family, the education of thy children, and edifying of thy neighbour. Thou that art so gorgeously appareled, and feedeth thy corruptible carcase so daintily, thou that purchasest so fast, to the utter undoing of the poor, consoider whereof thou camest, & whereunto thou shall return. Where is then all thy pomp? where is all thy ruff of thy gloriousness become? What will thou say for thyself in that horrible day of judgement, where thou shalt stand naked before God, where the tables of thine own conscience shallbe opened and laid before thine eyes to accuse thee? Thou which reysest the rents so greedily as though thou shouldest never have enough. Thy judgement is, throw miserable mammon, so captivate & blind. that thou canst not tell when thou haste enough, or what is enough? Truly, a little is to much for him that knoweth not how to use much well. Therefore learn first the use of money and riches, & some other honester means to attain them, that this thine insatiable covetousness and unlawful desiring of other men's goods, may be reduced to some reasonable measure, & that it do not exceed the limits or compass of honesti, and the bonds of brotherly love: lest God (before whom thou shalt appear one day, to render a strait accounts, for the deeds done in thy flesh) burden and charge the with thy unmerciful handling of thy Tenant (but yet notwithstanding thy brother (whom, with new Incomes, fines, inhauncing of rents, and such like unreasonable exactyons, thou pills poles, & miserably oppresses. When that terrible day shall once come, a little of God's mercy will be worth a mass or a whole heap of thy money. There thy wicked Mammon, whom thou serueste like a slave, can purchase the no mercy. There thy money so gleaned and gathered of the & thine (to the impoverishment of many to make the only rich) can not prevail thee, nor yet redeem thy cause before that just & severe judge, which then, & there will tender to thee, the self same measure that thou measurest to other men. What did we speak of prevayling, or redeeming of thy cause with money? Nay then thy money, & the roost of thy gold shall be a witness against the & shall eat thy flesh as the fire. How frantycke and foolish might all wise men, well judge and dame him too be (which against the day of his arraignment when he should stand upon the trial of death and life) would busy himself, his folks, and his friends to prepare and get many witnesses against him to cast him away by their evidence & witness and to provide such men as should be the only cause of his death. Even. So franctycke, so foolish art thou, which doth toil, travail, and turmoil so earnestly and busily about the getting of goods and riches, before thou haste well learned & taken forth of the lesson, of well using the same. Howbeit, truly I doubt much of the well using of that, which was never well nor truly gotten. Learn therefore first, 
Proverb. nineteen.  to know what is enough. For the wise man saith, it is better to have a little with the fear of the Lord, then great and insatiable riches. 
Sophoni. i  Sophonye saith their gold shall not be able to deliver them in the day of the Lords wrath. Let your conversation be without covetousness, & be content with that ye have already, 
i. Hebre. iii.  Godliness is a great riches, if a man be content with such as God sends. For we brought nothing into this world, 
i. Timoth. seven  neither shall we carry any thing out. When we have food and raiment, let us therewith be content. Behold thy Schoolmaster Paul teaches the hear a good lesson. Here thou mayst learn well enough, to know what is enough. But lest thou shouldest fear at any time, the want or lack of this enough. Here father the rest of thy lesson. For god verily saith. The Lord is mine helpper, I will not fear what man doth to me. If the revenues and yearly Rents of thy patrimony and lands, be not enough, nor sufffcient for thy findding, and will not suffice thy charges, then moderate thine expenses, borrow of thy two next neighbours, that is to say of thy back and thy belly. Learn to eat with in thy teather. Pull down thy sail. say down proud heart. maintain no greater port, than thou art able to bear out and support of thine own provision, Put thy hand no further than thy sleeve will reach. Lut thy cloth after thy measure. Keep thy house after the spending. Thou must not pill and poll thy tenant, that thou mayest have (as they say) unde, & that thy never enough to ruffull it out in a riotus ruff, and a prodigal, dissolute, and licentious living. We read in the scripture give to every man his duty, tribute, to whom tribute belongeth, custom, to whom Custom, is due fear to whom fear belongeth honour to whom honour pertaineth. But we find not there, nor else where, fines to whom fines, incomes to whom incomes. paul was not acquainted with none of those terms. Belike they were not used and come up in his time, or else he would have made mention of them. Yeat not with standing, we deny not but these reasonably required & upon honest covenants & contracts, are the more tolleraable, & so used, so may be permitted. But the covenants & the contracts we remit to the godly wisdom of the high magistrates, 
Esay. ●.  who (we pray god) may take such order and direction in this, and all other, that the common people may be relieved & eased of many importable charges and injures, which many of them, contrary to all equity and right, sustain. But woe worth this covetousness, not without skill called the root of all evil. If covetousness were not, we think many things amiss should shortly be redressed. She is a mighty Matron a Lady of great power. She hath retained more servants then any Lady hath in England, But mark how well in fine she hath rewarded her servants: and learn to be wise by another man's harm. Acham by the commandment of God, was stoned to death, because he took of the excommunicate goods. 
Deutro. xvii.  Saul moved with covetousness dissobeied gods word, reserving the King, Agag and a parsell of the fattest of the cattle, & lost his kingdom thereby. Gehize was stricken with leprosy and all his posterity, because he took money and raiment of Naaman. The rich and unmerciful glutton, which fared well and daintily every day, was buried in hell, and there he taketh now such fare as the devil himself doth Woe be to you, that join house to house, and field to field: shall ye alone inhabit the pearth? Let these terrible examples suffice at this present, to teach, and admonish, the inhaunser of Rents, the unreasonable exactor and greedy requirer of fienes and incomes, the covetous lease monger, the dovourer of towns and countries as. M. Latimer termeth them rightly. If these scriptures (which they may read in these godly sermons do not pierce their stony hearts (we fear) more will not serve The Lord be merciful to them. But now the wicked judge, which corrupteth justice for Bribes here he may learn also the lesson that Moses taught long before this time, 
joshua. seven.  ye magistrates & judges in the common wealth of Israel be no accepters of persons neither be desyreous of gifts, for they make wise men blind, and change the mind of the righteous. 
i. To the kings. xv.  In judgement be merciful to the faitheles, 
Ecclesiastical xilti. Prover▪ xvii.  as a father, & be in stead of an husband unto their mother. The ungodly taketh gifts out of the bosom, to wrest the ways of judgement, Let him that rules be diligent saith Paul. What meaneth he by this term, diligent? He requires no such diligence, as the most part of our lucrative lawyers do use, in dyfferring and prolonging of matters, and actions from. Term to Term and in the tracting, of time in the same. Where perchance the title or the right of the matter might have come to light, and been tried long before if the Lawyers & the judges would have used such diligence as Paul would have them to do, But what care the lawyers for Paul? Paul was but a mad man of law to control them for their diligence. Paul, yea & Peter to, could better skill of mending of an old net, of clouting of an old tent, them to teach lawyers what diligence they should use in the expedition of matters. why? but be not lawyers diligent say ye? Yea truly are they about their own profit there are no more diligenter men nor busier people in all England They trudg in the term time to & fro. They apply the world hard. They foreslow no time. They follow Assizes and Sessions, Letes. Lawdays and hundred. They should serve the king but they serve themselves. And how they use (nay rather abuse) their office in the same, some good man will tell them thereof. We lack a few more latymer's, a few more such Preachers. Such plain Pasquyls, we pray God provide for us, that will keep nothing back. Of the which sort and numbered, we may most worthily reckon this faithful minister of ●od, and constant Preacher of his word Master Hugh Latymer, which by his perseverance, & steadfastness in the truth, hath established this wavering world. He hath been tossed for the truths saked, and tried with the storms of persecution, as gold in the furnace. He is one, whom, as well for his learned, sound, and chatholyke judgement, in the knowledge of God's word, as for his integrity and example of christian conversation, all we & (specially ministers and prelate's) ought to set before our eyes, as a principal patron to imytate & follow, desiring God, who hath stirred up in him the bold spirit of Helias, may daily more and more augment the same in him, & may also provide many such preaching prelate's, which both so well could, & so willingly would frankly utter the truth to the extollinge of virtue, to the reward of well doers, the suppressing of vice, the abolyshment of all papestrie. It is our part therefore to pray diligently for his continual health and that he may live long among us in a flourishing old age, and not (as some in grate & inhuman persons) to malign & deprave him for that he so frankly & liberally taxed, perstringed, & openly rebuked before the kings majesty the peculiar faults of certain of his auditors, but it is our part, rather thankfully to accept in good part take his godly advertisement unless we be minded to prefer our mucky money & false felicity before the joys of heaven, or else believe (as that Epecures do) that after this life there is neither hell nor heaven. Receive thankfully (gentlereader) these sermonnes faith fully collected without all sinister suspicion of any thing in the same added or adempt  
FINIS  
☞ The▪ xxi. day of june ☜   

QVecunque scripta sutit: ad nostram doctrinam. etc. All things that are written in God's book, in the holy Bible, they were written before our time, but yet to continue from age to age as long as the world doth stand.  
In this Book is contained doctrine for all estates, 
In god's book is contained doctrine for all estates.  even for kings. A king herein may learn how to guide himself, I told you in my last sermon much of the duty of a king. And there is one place behind yet, and it followeth in the text.  
Postquam autem sederit in solio regni sui. etc. 
duty. xvii  And when the King is set in the seat of his kingdom, he shall write him out a book & take a copy of the pryestes or Levites. He shall have the book with him, and why? to read in it all the days of his life, to learn to fear God, and learn his Laws, and other things, as it followeth in the text with the appurtenances and hangynges on, that he turn not from God, neither to the right hand, nor to the left. And wherefore shall he do this? that he may live long, he and his children. Hitherto goeth the text. That I may declare this the better to the edifying of your souls and the glory of God, I shall desire you to pray. etc. Et posquam sederit etc. Before I enter into this place (right honourable audience) to furnish it accordingly, which by the grace of god I shall do at leisure, I would repeat the place I was in last, & furnyshe it with an history or two which I left out in my last sermon. I was in a matter concerning the sturdines of the jews, 
The stiffnecked jews & our English men compared together.  a froward and stiffnecked kind of people, much like our english men now a days, that in the minority of a King, take upon them to break laws & to go by ways. For when god had promised them a king, when it came to the point they refused him. These men walked by walckes, and the saying is, many bywalkes, 
An english adage otherwise called an old said say  many balckes, many balckes much stumbling, and where much stumbling is, there is sometime a fall, how be it there were some good walkers among them, that walked in the kings high way ordinarily, uprightly, plain Dunstable way, and for this purpose, I would show you an history which is written in the third of the kings.  
King David being in his childhod, 
●ij. of kings, the first Chapt.  an old man, in his second childhod, for all old men are twice children, as the Proverb is. Senex his puer. An old man, twice a child, it happened with him, as it doth oftentimes, when wicked men, of a Kings chyldhode take occasion of evil.  
This King David being weak of nature and impotent, in so much that when he was covered with clothes, he could take no heat, was counseled of his servants to take a fair young maid to nourish him, and to keep him warm in his body, I suppose she was his wife. How be it he had no bodily company with her, and well she might be his wife. For though the scripture doth say: Non cognovit ●am. He knew her not, he had no carnal copulation with her yet it sayeth not: Non duxit eam uxorem. He married her not. And I can not think that king David would have her to warm his bosom in bed, except she had been his wife, having a dispensatyon of God to have as many wives as he would.  
For God had dispensed with them to have many wives. Well: what happened to king David in his childhod, by the child of the devil? Ye shall hear. King David had a proud son, whose name was Adonias, 
Adonias. iij. of Kings the first.  a man full of ambition, desirous of honour, always climbing, climbinge. Now, whylse the time was of his father's childhood, he would depose his father, not knowing of his father's mind, saying. Ego regnabo. I will reign, I will be king, he was a stout stomached child, a biwalker, of an ambitious mind, he would not consent to his father's friends, but gate him a charet, and men to run before it, and diverse other adherentes to help him forthward, worldly wise men, such as had been before of his father's counsel, great men in the world, & some no doubt of it, came of good will thinking no harm, for they would not think, that he did it without his father's will, having such great men to set him forth, for every man can not have access at all times to the king, to know his pleasure, well: algates he would be King, he makes a great feast, 
joab captain general of David's army.  and thither he called joab the ringleader of his father's army, a worldly wise man, a bywalker, that would not walk the Kings high way, and one Abiathar the high priest. For it is marvel if any michyefe be inhand, if a priest be not at some end of it, they took him as King, and cried, Vivat rex Adonias. God save king Adonias, David suffered all this, & let him alone, for he was in his childhod a bedrid man.  
But see how God ordered the matter, Nathan the Prophet and Sadoc a priest, and Banayah, & Crethytes, and Phelethytes the Kings guard, they were not called to the feast.  
These were good, men, and would not walk by-ways, therefore it was folly to break the matter to them, they were not called to counsel.  
Therefore Nathan when he hard of this, he cometh to Bethsabe salomon's mother and sayeth. Hear ye not how Adonias the son of Ageth, reigneth king, David not knowing? And he bade her put the king in mind of his oath that he swore that her son Solomon should be king after him, this was wise counsel according to the Proverb. Qui vadit plane, vadit sane.  
He that walketh in the high plain vaye, walketh safely. Upon this the went and broke the matter to David, 
Bethsabe sueth to David & solicits her sons salomon's matter.  and desired him to show woe should reign after him in Jerusalem, adding that if Adonias were king, she and her son after his death should be destroyed, saying: Nos erimus peccatores. We shallbe sy●●●ers, we shallbe taken for traitors, for though we meant no harm but walked uprightly yet because we went not the by way with him he being in authority will destroy us, And by and by cometh in Nathan, and taketh her tale by the end, & showeth him how Adonias was saluted king, & that he had bid to dinner the Kings servants, all saving him and Sadoc, and Banaiah and all his brethren the kings sons save Solomon. King David remembering himself, swore, as sure as God liveth, Solomon my son shall reign after me, and by and by commanded Nathan and Sadoc and his guard the Cerithes & Phelites, to take Solomon his son and set, him upon his mule, and an●●●it him King▪ and so they did crying, Vi●at Solomon Rex. Thus was Solomon throned, by the advise and will of his father, and though he were a child, yet was his will to be obeyed & fulfilled, and they ought to have known his pleasure. Whylse this was a doing there was such a joy and outecrye of the people, 
The joy of the people for their new king.  for their new King, and blowing of trumpets, the joab & the other company being in their iolytye, and keeping good cheer. heard it, and suddenly asked what is this ado? And when they perceived, that Solomon, by the advise of his father was anointed King, by and by there was all whysht. all their good cheer was done, and all that were with Adonias went away, & let him reign alone. if he would, and why? He walked a bywaye and God would not prosper it.  

God is against private authority & inordinate doings.  God will not work with private authority, nor with any thing done inordinately. When Adonias saw this that he was left alone, he took sanctuary, and held by the horns of the aultare, and swore that he would not depart thence, till Solomon would swear that he should not lease his life. Here is to be noted the notable sentence, and great mercy of King Solomon. 
The mercy of Solomon is notable.   
Let him (sayeth he) order himself like a quiet man, and there shall not one hear fall from his head. Sed si inventum fuerit, malum in eo. But if there shall be any evil found in him, if he hath gone about any mischief, he shall die for it. Upon this he was brought in to Solomon, and as the book sayeth, he did homage unto him, and Solomon said to him. Vade in domum tuam.  
Get the into thy house, bylyke he meant to ward, & there to see his wearing, as if he should say, 
Time trieth traitors from the trusty.  show thyself without gall of ambition, to be a quiet subject, and I will pardon the for this time. But I will see the wearing of the.  
Here we may see the wonderful great mercy of Solomon for this notorious treason, that Adonias had committed, it was a plain matter, for he suffered himself to be called king, it hung not of vehement suspicion or conjecture nor sequel or consequent yet notwithstanding Solomon for that present, forgave him, saying. I will not forget it utterly, but I will keep it in suspense, I will take no advantage of the at this time. This Adonias & Absalon were brethren, and came both of a strange mother, and Absalon like wise was a traitor and made an insurrection against his father. Beware therefore these mothers, and let kings take heed how they mary, in what horses, in what faith. For strange bringing up bringeth strange manners. 
●ote of what force education is.  Now giveth David an exhortation to Solomon, and teacheth him the duty of a King, and giveth him a lesson, as it followeth at large in the book, and he that list to read it, may see it there at full. But what doth Adonias all this while? 
Adonias schrinkes in the witting and provethnogth in the wearing.  He must yet climb again, that gall of ambition was not out of his heart. He will now marry Abisaas the young queen that warmed king David's bosom, as I told you, & cometh me to Bethsabe, desiring her to be a mean to Solomon her son that he might obtain his purpose. And bringeth me out a couple of lies at a clap, and committeth me two unlawful acts. For first he would have been King without his father's consent, and now he will marry his father's wife, and the ii lies are these. first, said he to Bethsabe, thou knowest that the Kingdom belongeth to me, for I am the elder. The kingdom was mine, 
ij. loud lies at a clap made by Ambitious a Adonias.  he lied falsely it was none of his. Then said he all the eyes of Israel were cast upon me, that is to say, all Israel consented to it, and there he lied falsely. For Nathan, Sadoc, and other wise men, never agreed to it. Here was a great enterprise of Adonias, he will be climbing still. Well Bethsabe went at his request to her son Solomon, and asked a boon, and he granted her what so ever she did ask. notwithstanding he broke his promise afterward and that rightwell, for all promises are not to kept, specially if they be against the word of God. 
When promises may not be performed  Or not standing with a common profit, and therefore, as soon as Solomon heard that Adonias would have married the young queen Abisaak: nay then let him be king to, said he. I perceive now that he is a naughty man, a proud hearted fellow, the gall of ambition is not yet out of his heart, and so commanded him to be put to death. Thus was Adonias put to execution, 
Adonias put to death iij. King. ij.  whereas if he had kept his house & not broken his injunction, he might have lived still. 
Abiathar deposed & made a quondam three King. ij  Abiathar, what became of him? The king (because he had served his father before him) would not put him to death, but made him as it were a quondam. Because thou hast been with my father said he, & didst carry the ark before him I will not kill the.  
But I will promise thee, thou shalt never minister any moor. Vade in agrum tuum. Get the to thy land, and live there. A great matter of pity & compassion, so God grant us all, such mercy. And here was the end of Elis stock, according to the promise and threatening of God. As for the Phelethites we do not read that they were punished. Marry Semey traunsgressed his Injunction for he kept not his house, but went out of Hyerusalem to seek two servants of his, that had run from him, and when it came to salomon's ear, it cost him his life. I have rypt the matter now to the pill, and have told you of plain walkers, and of bywalkers, & how a king in his childhood is a king, as well, 
joas was but seven years old when he was made King, iiij. King. xii. josias was viii. iiij. King. xxij  as in any other age. We read in scripture of such as were but xii or viii years old, and yet the word of the holy ghost called them kings, saying: Cepitr● guare. He began to reign, or he began to be king. Here is of bywalkers. This history would be remembered, the Proverb is: Felir quem faciunt aliena pericula cautum.  
Happy is he that can beware by an other man's jeopardy. For if we offend not as other do, it is not our own deserts. If we fall not, it is God's preservation. We are all offenders. For author we may do, or have done, or shall do (except God preserve us) as evil as the worst of them. I pray God we may all amend and repent. But we will all amend now I trust. We must needs amend our lives every man. The holy communion is at hand, and we may not receive it unworthily.  
Well, to return to my history. King David (I say) was a king in his second childhod And so, 
Kings though they be children yet they are kings.  young kings though they be children, yet are they kings notwithstanding, and though it be written in scripture: We tibi O terra ubi puer est Rex. woe to thee, O Land, where the king is a child: it followeth in an other place. Beata terra ubi rex nobilis. Blessed is the Land, where there is a noble King. Where Kings be no banketers, no players, and they spend not the time in hawking, and hunting.  
And when had the Kings majesty a Council that took more pain both night & day for the setting forth of God's word, 
The kings honourable council worthily commended.  and profit of the common wealth? And yet there be some wicked people that will say.  
Tush, this gear will not tarry, 
The common saying of the popish hope days.  it is but my Lord Protertours, and my Lord of Canterburyes doing. The King is a child, he knoweth not of it.  
jesus mercy, how like are we english men to the jews, 
English men worse than the jews.  ever stubborn, stiffnecked, and walking of buy ways. Yea I think no jew would at any time say. This gear will not tarry. I never heard nor read at any time that they said.  
These laws were made in such a kings days, when he was but a child. Let us alter them. O Lord what pity is this, that we should be worse than the jews?  
Blessed be the land saith the word of God, where the King is noble. What people are they that say, the King is but a child? Have not we a noble King? Was there ever King so noble? So Godly? brought up with so noble counsellors? so excellent, and well learned Scolemaysters? I will tell you this, and I speak it even as I think. His majesty hath more Godly wit and understanding, 
A true and hearty report of M.L. by the kings majesty.  more learning and knowledge at this age, than xx. of his progenitors, that I could name, had at any time of their life.  
I told you in my last sermon of ministers of the kings people, and had occasion to show you, how few noble men were good preachers, and I left out an history then which I will now tell you.  
There was a bishop of Winchester in King Henry the vi days, 
The history of a bishop of Winchester in King Henry the vi time.  which king was but a child, and yet were there many good Acts made in his childhood, and I do not read that they were broken.  
This bishop was a great man borne, and did bear such a stroke, that he was able to shoulder the Lord Protector. Well, it chanced that the Lord Protector and he fell out, and the bishop would bear nothing at all with him, but played me the Satrapa, so that the regent of France was feign to be sent for from beyond the Seas, to set them at one, and to go between them.  
For the bishop was as able and ready to buccle with the Lord Protectoure, as he was with him.  
Was not this a good prelate? he should have been at home a preaching in his Diocese in a waniant. This Protector was so noble and Godly a man, that he was called of every man the good Duke Humphrey. 
The good Duke Humphrey.  He kept such a house, as never was kept since in England, without any enhaunsing of rents I warrant you, or any such matter. And the bishop for standing so styflye by the matter, & bearing up the order of our mother the holy church, 
The bishop had a cardinal hat but a tyburne tippet would a be come him better.  was made Cardinal at Calais, & thither the bishop of Rome sent him a cardinals hat. He should have had a tiburne tippet, a halfpenny halter, and allsuche proud prelate's. These Romish hats never brought good into England.  
Upon this the bishop goeth me to the queen Katherine the kings wife, aproud woman & a stout, & persuaded her, that if the duke were in such authority still, & lived, the people would honour him, more than they did the king. And the king should not be set by, & so between them, I can not tell how it came to pass, but at. s. Edmundesbury in a parliament the good Duke Humphrey was smothered. 
Duke Humphrey was smothered.   
But now to return to my text, and to make further rehearsal of the same, the matter beginneth thus. Et pasquam sederit rex And when the king is set in the seat of his Kingdom, what shall he do? shall he dance, and dally? 
What is the office ofaking newly chosen  banquet? hawk and hunt? No forsooth syr. For as God set an order in the Kings stable as I told you in my last Sermon, so will he appoint what pastime a King shall have. What must he do then? He must be a student. He must write Gods aboke himself. Not thinking because he is a king, be hath licence to do what he will, as these worldly flatterers are wont to say. Yea, trouble not yourself sir, ye may hawk & hunt, and take your pleasure. As for the guiding of your kingdom and people, let us alone with it.  
These flattering clawbacks are original roots of all mischief, 
Flattering clawbacks  and yet a King may take his pastime in hawking or hunting or such like pleasures. 
How a king may take his pastime.  But he must use them for recreation when he is weary of weighty affairs, that he may return to them the more lusty. and this is called pastime with good company. 
The king must write the book of Deutero. himself Deut. xvij  He must write out a book himself. He speaketh of writing because printing was not used at the time.  
And shall the King write it out himself? He meaneth he shall see it written, and rather than he should be without it, write it himself.  
jesus mercy, is God so chary with a king to have him well brought up & instructed? Yea forsooth. For if the king be well ordered, the realm is well ordered. Where shall he have a copy of this book? of the Levites. And why? Because it shall be a true copy, not falsified.  
Moses' left the book in an old chest, & the Levites had it in keeping. And because there should be no error, no addition, nor taking away from it, he biddeth him fetch the copy of the Levites. And was not here a great miracle of God. how this book was preserved? It had lain hid many years and the jews knew not of it.  
Therefore at length when they had found it and knew it: they lamented for their ignorance, that had so long been without it, and rent their clothes, repenting their unfaithfulness, and the holy bible God's book, 
God's book hath been preserved hither to by a wonderful miracle, no God a mercy unto the bishops.  that we have among us, it hath been preserved hitherto by wonderful miracle of God (though the keepers of it were never so malicious) first ever sith the byshope of Rome was first in authority, they have gone about to destroy it, but God worketh wonderfully, he hath preserved it maugre their beards, and yet are we unthankful that we can not consider it. I will tell you, what a bishop of this realm said once to me, he sent for me & marveled that I would not consent to such tradytyones, 
What a bishop said to M. L.  as were then set out.  
And I answered him, that I would be ruled by God's book, and rather than I would dissent one jot from it, I would be torn with wild horses. And I chanced in our communication, to name the lords supper. Tush sayeth the Bishop. What do ye call the lords supper? What new term is that? There stood by him a dubber, one Doctor Dubber he dubbed him by and by, and said that this term was seldom red in the doctors. And I made answer, that I would rather follow Paul in using his terms, then them, though, they had all the doctors on their side. Why said the bishop, 
A Bishop that asked whether the people might not be ordered with outscriptures  can not we without scriptures order the people? how did they before the scripture was first written and copied out? But God knoweth, full ill yet would they have ordered them. For seeing that having it, they have deceived us. in what case should we have been now without it? But thanks be to God, that by so wondered a miracle hath preserved the book still. It followeth in the text. Habebit secum etc. 
The Bible must not be forgotten in time of progress and pastime.  He shall have it with him in his progress, he must have a man to carry it, that when he is hawking and hunting or in any pastime, he may always commune with them of it. He shall read in it not once a year, for a time, or for his recreation when he is weary of hawking or hunting but Cunctis diebus vite sue. All the days of his life. Where are those worldings now? These bladder puffed up wily men? woe worth them that ever they were about any King. But how shall he read this book? as the Homilies are read. 
How homely they handle the godly homilies.  Some call them homlyes, and in deed so they may be well called, for they are homely handled. For though the Priests read them never so well, yet if the Paryshe like them not, there is such talking and babbling in the Church, that nothing can be heard, and if the parish be good, and the pryest nought he will so hack it, & chop it, that it were as good for them to be without it, for any word that shall be understand. And yet (the more pity) this is suffered of your grace's bishops in their dioceses unpunished. But I will be a suitor to your grace, 
M. L. request to the kings grace.  that ye will give your bishops charge year they go home, upon their allegiance to look better to their flock, & to see your majesties injunctions better kept, and send your visitors in their tails.  
And if they be found negligent or fauty in their duties out with them. 
Out with the negligent bishops.  I require it in God's behalf, make them quondams all the pack of them. But peradventure ye will say Where shall we have any to put in their rowmies?  
In deed I were a presumptuous fellow to move your grace to put them out, if there were not other to put in their places. But your majesty hath divers of your chaplains, well learned men, and of good knowledge, & yet ye have some that be bad enough, 
Hangers of the court.  hangers on of the court, I mean not those. But if your mayesties chaplains, and my Lord Protectors be no● able to furnish their places, there is in this realm, thanks be to GOD, a great sight of lay men well learned in the scriptures, and of virtuous & Godly conversation, better learned then a great sight of us, of the clergy.  
I can name a numbered of them that are able and would he glad (I dare say) to minister the function, if they be called to it. 
M. L. would have learned lay-men to furnish the rooms of bishops.  I move it of conscience to your grace, let them be called to it orderly, let them have institution, and give them the names of the clergy. I mean not the name only, but let them, do the function of a bishop, and live of the same. Not as it is in many places, that one should have the name, and cyghte other the profit.  
For what an enormity is this in a Christian realm to serve in a civility, 
An enormity in a common wealth whereby the clergy is like to be brogth into slavery.  having the profit of a Provostshyp and a Deanery, and a parsonage?  
But I will tell you what is like to come of it. It will bring the clergy shortly into a very slavery. I may not forget here my Scala celi, that I spoke of in my last sermon. I will repeat it now again, desiring your grace in God's behalf that ye will remember it.  
The Bishop of Rome had a Scala celi, but his was a mass matter. This Scala celi, is the true ladder that bringeth a man to heaven, 
The Scala celi & his .v. steps.  the top of the ladder or first grease, is this.  
Who so ever calleth upon the name of the Lord, shall be saved. The second step. How shall they call upon him, in whom they have no believe? The third stayer is this. How shall they believe in him of whom they never heard? The fourth step. How shall they hear without a preacher? Now the neither end of the ladder is. How shall they preach, except they be sent? This is the foot of the ladder, so that we may go backward now, & use the school argument. A primo ad ultimum. Take away preaching, take away salvation.  
But I fear one thing, 
The fear is passed for it is done all ready.  and it is: lest for a salfety of a little money, you will put in chantry Pryestes, to save their pensions.  
But I will tell you, Chryst bought Souls with his blood, and will ye sell them for gold or silver?  
I would not that ye should do with chantry pryestes, as ye did with the abbots, when Abbeys were put down. For when their enormities were first read in the parliament house, they were so great and abominable, that there was nothing but down with them. But within a while after, 
New bishops of old abbots.  the same abbots were made bishops as there be some of them yet a live to save and redeem their pensions. O Lord, think ye, that God is a fool, & seeth it not, and if he see it, will he not punish it. And so now for salfety of money, I would not that ye should put in chauntrey priests, I speak not now against such chauntrey priests as are able to preach, but those that are not able, I will not have them put in. For if ye do this, ye shall answer for it.  
It is in the text, that a king ought to fear god, he shall have the dread of God before his eyes, work not by wordly policy, 
Worldly policy feareth not God.  for worldly policy feareth not God.  
Take heed of these claubackes, these venomous people that will come to you, that will follow like Gnatoes and Parasites, if you follow them, 
Smell feasts or flatterer's.  you are out of your book. If it be not according to God's words that they counsel you, do it not for any worldle policy, for than ye fear not God.  
It followeth in the text. Vt no● elevetur coz eius. That he be not proud above his brethreen. A king must not be proud, for God might have made him a shepherd, when he made him a king, & done him no wrong.  
There be many examples of proud kings in scripture.  

Pharaoh Exod. seven. viii ix.x.  As Pharaoh that would not hear the message of God. Herode also, that put john baptist to death, and would not hear him, he told him, that it was not lawful for him to mary his brother's wife.  
jeroboam also was a proud king. 
jeroboam iij. King. xii  another king there was that worshipped strange Gods and Idols, of those men whom he had over come before in battle, and when a Prophet told him of it. What said he. Who made you one of my council? These were proud kings, their examples are not to be followed.  
But wherefore shall a king fear God, and turn neither to the right hand, nor to the left? Wherefore shall he do all this? ut longo tempore reg●et ipse, et filii tius. That he may reign long, he and his children. 
Though his terms are homely yet are the good inogh for the persons that &c.  Remember this I beseech your grace. And when these flatterers, and flybbergybbes another day shall come & claw you by the back and say.  
Sir trouble not yourself. What should you study? Why should you do this or that? Your grace may answer them thus. and say. What Sirrah, I perceive you are weary of us, 
Such an answer would cut his comb & make him to go away as he had a flea in his ear.  and our posterity. Doth not God sai in such a place. That a king should write out a book of god's law, and read it? learn to fear God. And why? That he and his, might reign long I perceive now thou art a traitor.  
Tell him this tale once, and I warrant you he will come no more to you, 
● charm to chase away claubackes.  neither he, nor any other after such a sort.  
And this shall your grace drive these flatterers and claubackes away. And I am afraid I have troubled you to long. Therefore I will furnish the text now with an history or two, and then I will leave you to God. Ye have heard how a king ought to pass the time. He must read the book of God, & it is not enough for him to read, but he must be acquainted with all scripture, he must study, and he must pray, and how shall he do both these. 
●●j. of king. iij   
He may learn at Solomon, GOD spoke unto Solomon, 
ij. of Chrenicles, i, b  when he was made a king, and bade him ask of him what he would, and he should have it. Make thy petition said God, and thou shalt obtain.  
Now mark salomon's prayer: Domine, o Domine deus, said he: O Lord GOD, it is thou that hast caused me to reign, & haste set me in my father's seat, 
Solomon is a precedent of prayer for kings.  for thou GOD only dost make kings. Thus should Kings praise God, and thank god as Solomon did.  
But what was his petition? Lord, said he: Da mihi cor docile● He asked a docyble heart, a wise heart, 
Solomon asketh wisdom  and wisdom to go in and to go out, that is to begin all mine affairs well, and to bring them to good effect and purpose, that I may learn to guide and govern my people. When he had made his petition it pleased God well that Solomon asked wisdom, & neither richeses nor long life, & therefore GOD made him this answer. Because thou hast chosen wisdom above all things, I will give the it, & thou shalt be the wisest king that ever was before thee, and so he was, & the wisest in all kinds of knowledge, that ever was sith. And though he did not ask riches, yet God gave him both richeses and honour, more than ever any of his ancestors had.  
So your grace must learn how to do, of Solomon. Ye must make your petition, 
Study and prayer must be coupled to gather.  now study, now pray. They must be yoked together, and this is called pastime with good company. Now when God had given Solomon wisdom, he sent him by and by occasion to occupy his wit. 
God ministers occasion to use his gifts at one time or other.  For God gave never a gift, but he sent occasion at one time or another to show it to God's glory. As if he sent richeses, he sendeth poor men to be helped with it. But now must men occupy their goods otherways. They will not look on the poor, they must help their children, 
How should we have more upskypped gentlemen were it not for their purchasing.  & purchase them more land than ever their grandfathers had before them. But I shall tell you what Chryst said. He that loveth his child better than me, is not worthy to be my disciple. I can not see how ye shall stand before God at the later day, when this sentence shall be laid against you.  
But to return to my purpose, 
iij. of king. iij  there were two poor women came before Solomon to complain. They were two harlots, 
The complaint of the two harlots to Solomon.  and dwelled together in one house, & it chanced with in ii days they childed both. The one of these women by chance in the night, had killed her child, and rose privily & went to the other woman, and took her live child away, and left her dead child in his place.  
Upon that they came both before Solomon to have the matter judged, whose the child was. And the one said: it is my child. Nay sayeth the other, it is mine. So there was yea, and nay, between them, and they held up the matter with scolding after a womanly fashion. At the length Solomon repeated their tale as a good judge ought to do, and said to the one woman.  
Thou sayest the child is thine, yea said she. And thou sayest, it is thine to the other. Well, fetch me a sword said he. For there was no way now to try, which was the true mother, but by natural inclination.  
And so he said to one of his servants. Fetch me a sword and divide the child between them. When the mother of the child that accused the other. heard him say so. Nay for God's sake said she, let her have the whole child, and kill it not. Nay quoth the other, neither thine, nor mine, but let it be divided.  
Then said Solomon. give this woman the child, this is the mother of the child. What come of this? Audivit omnis Israel. When all Israel heard of this judgement, they feared the king. 
wisdom causeth a king to be feared.  It is wisdom and Godly knowledge that causeth a king to be feared. One word note here for God's sake, and I will trouble you no longer.  
Would Solomon being so noble a king hear ii poor women? They were poor, for as the scripture saith. They were to gather alone in a house, they had not so much as one servant between them both.  
Would king Solomon I say hear them in his own person? Yea forsooth. And yet I hear of many matters before my Lord Protectoure, 
M.L. request to my Lord Protectors grace.  and my Lord chancellor that can not be heard. I must desire my Lord protectors grace to hear me in this matter, that your grace would hear poor men's suits yourself. 
M. Money will be herd she sounds so shrill and speaketh so pleasantly that every man is glad to have her & take her in their hands.  Put them to none other to hear, let them not be delayed. The saying is now that money is heard every where if he be rich he shall soon have an end of his matter. Other are fain to go home with weeping tears for any help they can obtain at any judges hand. Hear means suetes yourself I require you in gods be half & put it not to the hearing of these velvet coats. these upskippes. 
Velvet coats & upskyppes  Now a man can scarce know them from an ancient Knight of the country.  
I can not go to my book fo● poor folks come unto me, 
M.L. is troubled in solycyting poor men's suits.  desiring me that I will speak that their matters may be heard. I trouble my Lord of Canterbury, & being at his house now and then I walk in the garden looking in my book, as I can do but little good at it. But some thing I must needs do to satisfy this place.  
I am no sooner in the garden and have red a while, but by & by cometh there some one or other knocking at the gate.  
Anon cometh my man and saith. Sir, there is one at the gate would speak with you When I come there, then is it some one or other that desireth me that I will speak that his matter might be heard, and that he hath lain this long at great costs and charges, and can not once have his matter come to the hearing, but among all other, one specially moved me at this time to speak. This it is sir. 
The gentylwomanes complaint to M. L.  A gentlewoman came to me and told me, that a great man keepeth certain lands of hers from her, and will be her tenant in the spite of her tethe. And that in a whole twelve month she could not get but one day for the hearing of her matter, 
Lawyers are like Swytcheners that serve where they may have most money.  and the same day when the matter should be heard, the great man brought on his side a great sight of Lawyers for his counsel, the gentlewoman had but one man of law: and the great man shakes him so that he can not tell what to do, so that when the matter came to the point, the judge was a mean to the Gentyl woman, that she would let the great man have a quietness in her land. I beseech your grace that ye will look to these matters. Hear them yourself. Uyeve your judges? And hear poor men's causes. And you proud judges hearken what God sayeth in his holy book: Audite illos, ita parvum ut magnum. Hear them sayeth he, the small as well as the great, the poor as well as the rich. Regard no person, fear no man. Why? Quia domini judicium est. The judgement is Gods.  
Mark this saytnge thou proud judge? The devil will bring this sentence at the day of Dome. Hell will be full of these judges if they repent not and amend.  
They are worse than the wicked judge that christ speaketh of, 
Luke the. xvi●●  that neither feared God, nor the world. There was a certain widow that was a suitor to a judge, and she met him in every corner of the street, crying. I pray you hear me, I beseech you hear me, I ask nothing but right  
When the judge saw her so importunate, though I fear neither God, saith he, nor the world, yet because of her importunatnes I will grant her request.  
But our judges are worse than this judge was. For they will neither hear men for God's sake, 
Except before except that is to say except it be for money.  nor fear of the world, nor importunatenes, nor any thing else. Yea some of them will command them to ward, if they be importunate. I heard say, that when a suitor came to one of them, he said: What fellow is it that giveth these folk counsel to be so importunate? he would be punished and committed toward. Marry sir, punish me then, it is even I that gave them counsel, I would gladly be punished in such a a cause. And if ye amend not, I will cause them to cry out upon you still: even as long as I live. I will do it in deed, but I have troubled you long. As I began with this sentence. Quecunque scripta sunt, etc. So will I end now with this text. Beati qui audiunt verbum dei, et custodiunt illud: Blessed are they that hear the word of god and keepeth it. There was an other suit, & I had almost forgotten it. There is a poor woman that lieth in the Flete, 
The poor woman lying in the Flete.  and can not come by any means that she can make, to her answer, and would fain be baylled, offering to put in sureties worth a thousand pound and yet she can not be heard. He think this is a reasonable cause, it is great pity that such things should so be. I beseech God, that he will grant that all that is amiss may be amended that we may hear his word, & keep it, that we may come to the eternal bliss, to the which bliss I beseech GOD to bring both you & me. Amen.   

¶ The third Sermon of Master Hugh Latymer, which he preached before the King within his grace's palace at Westminster the xxij day of March.  
QVecunque scripta sunt ad nostram doctrinam scripta sunt. All things that are written, are written to be our doctrine. All things that be written in Gods holy Book, the Bible, were written to be our doctrine long before our time, to serve from time to time, and so forth to the worlds end.  
Ye shall have in Remembrance, most benign and gracious Audience, that a preacher hath ii offices, 
A preacher hath two offices.  and the one to be used orderly after an other.  
The first is Exhortari per sanam doctrinam. 
i. To teach true doctrine  To teach true doctrine He shall have also occasion oftentimes to use an other, & that is. Contradicentes convincere. 
ij. To confute gaynsayers & spurners against the troth  To reprehend to convince, to confute gaynesayers and spurners against the truth.  
Why? you will say, will any body again say true doctrine, and sound doctrine? Well, let a preacher be sure, that his doctrine be true, & it is not to be thought, that any body will gain say it. If. S. Paul had not foreseen that there should be gain sayers, he had not neadde to have appointed the confutation of gain saying.  

Preachers have ever had gaynsayers  Was there ever yet preachers, but there were gain sayars? that spurned? that winste? that whympered against him? that blasphemed, that gaynesayed it?  

Exo. seven. vist. ix.x.  When Moses came to Egypt with sound doctrine, he had Pharaoh to gain say him. jeremy was the minister of the true word of God, he had gain sayers the priests, and the false Prophets borne up by Achab,  

iij. King. xviij  Ely had all Balls priests supported by jesabel to speak against him.  

Math. xii. xu.xvi.  john baptist and our saviour jesus christ, had the Pharseiss, the Scribes, and the priests gain sayers to them. The Apostles, had gain sayers also, 
Acts. xxviij.  for it was said to saint Paul at Rome:  
Notum est nobis quod ubique sect huic contradicitur: We know that every man doth gain say this learning. 
Eusebius de temporibus. Hystoria ecclesiastica. Antonius sabellicus.  After the Apostles time the truth was gain said with tyrants, as Nero, Maxentius, Domicianus, and such like, and also by the doctrine of wicked heretics.  
In the popish mass time, 
We were then at a peace with the devil and at debate with God.  there was no gain saying, all things seemed to be in peace, in a concord, in a quiet agreement. So long as we had in adoration, in admiration, the popish mass, we were then without gaynsayinge. What was that? Thesame that Chryst speaketh of. Cum fortis armatus custodierit atrium etc. When Satan the devil hath the guiding of the house, he keepeth all in peace that is in his possession: when Satan ruleth, and beareth dominion in open Religion, as he did with us when we preached pardon matters, purgatory matters, & pilgrimage matters, all was quiet. He is ware enough, he is wily, and circumspect for stirring up and sedition. When he keepeth his territory all is in peace.  
If there were any man that preached in England in times past, in the pope's times, (as peradventure there was ii or iii) straight ways he was taken & napped in the head with the title of an heretic. When he hath the religion in possession, he stirreth up no sedition, I warrant you.  
How many discentyons have we heard of in Turkey? But a few I warrant you. 
The devil makes no dissension in Turkey  He busyeth himself there with no dissension. For he hath there dominion in the open Religion, & needeth not to trouble himself any further.  
The jews like ronnagates where so ever they dwell (for they be dispersed and be tributaries in all country's where they inhabit) look whether ye here of any heresies among them? 
No heresies amongst the jews.  But when fortis superuenerit, when one stronger than the devil, cometh in place, which is our saviour jesus christ, and revealeth his word, 
When the devil bestyrreth him & playeth his part.  than the devil roareth, than he bestyrreth him, than he raiseth diversity of opinions to slander God's word. And if ever concord should have been in religion. when should it have been but when Christ was here? 
Preachers are noted to be the cause of sedition.  Ye find fault with preachers, and say, they cause sedition. We are noted to be rassh, and undiscreet in our preaching. Yet as discrete as christ was there was diversity, yea, what he was himself. 
The xvi of Mat. Mark. viii. Luk, ix.  For when he asked what men called him. His Apostles answered him. Some say, you are johan baptist. some say, you are Helias, and some say, you are one of the prophets, and these were they that spoke best of him. For some said, he was a Samaritane, that he had a devil within him, a glosser, a drinker, a pot-companion.  
There was never Prophet to be compared to him, and yet was there never more dissension than when he was, 
They was never so great dissension as when Chryst preached.  and preached himself.  
If it were contraried them, will ye think it shall not be contraried now, when charity is so cold and iniquity so strong? Thus these backbiters, and slanderers must be convinced.  
saint Paul said: There shall be intractabiles, that will whympe and whine, 
ij. Tymo. iij.  there shall be also Vaniloqui, vain speakers. For the which saint Paul appointeth the preacher to stop their mouths and it is a preachers office to be a mouth stopper. 
A preacher office is to be a mouth stopper. But not to have his one mouth stopped with a benefice or a bishop rike   
This day I must somewhat do in the second office, I must be again sayer, and I must stop their mouths, convince, refel, and confute that they speak sclaunderousely of me.  
There be some gain sayers gain sayers, for there be some slanderous people, vaynespeakers, and intractabiles which I must needs speak against.  
But first I will make a short rehearsal to put you in memory of that, that I spoke in my last Sermon. And that done, I will confute one that slandereth me. For one there is that I must needs aunswre unto, for he slandereth me for my preaching before the kings majesty. There be some to blame, that when a preacher is weary, yet they will have him speak all at once.  
Ye must tarry till he here more. Ye must not be offended till ye here the rest. Here all and then judge al. What ye are very hasty, very quick with your preachers? But before I enter further into this matter I shall desire you to pray. etc.  
first of all as touching my first sermon, I will run it over cursory. 
The epilog, or rehearsal of the first sermon.  rypping a little the matter. I brought in an history of the Bible, exciting my audience to beware of by walkynges, to walk ordinatlye, plainly, the kings high way, and a gre to that, which standeth with the order of a Realm. I showed you how we were under the blessing of God, for our king is Nobilis, I showed you we have a noble King. True in heritoure to the crown with out doubt. I showed furthermore of his godly education. He hath such school Maiesters as can not be gotten in all the Realm again. Wherefore we may be sure that God blessed this realm, 
The Kings Scole masteres are praised worthily.  all though he cursed the realm, whose ruler is a child, under whom the officres be climbing, and gleying, fluring, scratching, and scraping, and volupteously set on banqueting and for the maynetenaunce of their voluptuousness, go by walks. And although he be young he hath as good, and as sage acounsayle, as ever was in England, 
The Counsel of England have their conding and worthy praise  which we may well know by their godly procedings, and setting fourth of the word of God: Therefore let us not be worse? then the stiff necked jews. In king josias time, (who being young did alter, 
The people did not repine against King josyas in his minorite.  change and correct wonderfully the religion) it was never heard in jewry that the people repined or said, The King is a child. This gear will not last long. It is but one or two men's doings. It will not but for a time. The king knoweth it not. woe worth that ever such men were borne. Take heed lest for our rebellion God take his blessing a way from us. I entered into the place of the kings pastime. I told you how he must pass his time in reading the book of God (for that is the king's pastime by god's appointment) in the which book he shall learn to fear god, 
What is a Prince like pastme.   
Oh how careful God is to set in an order all things that belong to a king in his chamber, 
God is careful for a kings house and the order of the same.  in his stable in his treasure house.  
These peevish people in this Realm have nothing but the king, 
The king is in every man's mouth when it makes for their purpose.  the king in their mouths, when it maketh for their purpose. As there was a doctor that preached, the kings majesty hath his holy water, he creepeth to the cross, & then they have nothing but the King the king in their mouths. These be my good people that must have their mouths stopped, but if a man tell them of the kings proceedings, now they have their shifts, 
Main for shifts and put offes.  and their putour saying, we may not go before a law, we may break no order. These be the wicked preachers, their mouths must be stopped, these be the gaynesayers. Another thing there is that I told you of Ne elevetur cor regis. etc. The king must not be proud over his brethren. 
A king must not be proud  He must order his people with brotherly love and charity. Here I brought in examples of proud Kings. It is a great pride in kings and magistrates when they will not hear, 
three kinds of pride in a king  nor be comfortable to the ●ound doctrine of God. It is an other kind of pride in kings when they think themselves so high, so lofty, that they disdain & think it not for their honour to hear poor men's causes themselves. 
kings have claw backs and doctor pick mote & his fellow a bout him.  They have claubackes that say unto them. What sir? What need you to trouble yourself? take you your pleasure, hunt, Hawk, 
clawbacks counsel.  dance, and dally, let us alone: we will govern and order the common weal matters well enough. We worth them, they have been the rote of all mischief and destruction in this Realm. 
A King must pray as well as read,  A king ought not only for to read and study, but also to pray. Let him borrow example at Solomon, who pleased God highly with his petition, 
Solomon prayed for wisdom.  desiring no worldly things, but wisdom, which God did not only grant him, but because he asked wisdom, he gave him many more things. As riches, honour and such like. Oh, how it pleased God that he asked wysdom● And after he had given him this wisdom he sent him also occasion to use the same by a couple of strumpets. Here I told an example of a meek king, who, so continued, until he came into the company of strange women He herd them not by means, or by any other, 
Solomon herd the causes & complaints of his people in his own person.  but in his own person, and I think verily the natural mother had never had her own child if he had not herd the cause himself, They were ●eritrices. Hoores although some excuseth the matter, & say they were but typplers, such as keep alehouses. But it is but folly to excuse them, seeing the jews were such, & not unlike, but they had their stews & the maintenance of whoredom as they had of other vices. One thing I must here desire you to reform my lords. You have put down the Stues. But I pray you what is the matter a mended? 
M Latimers' request to the lords for the abolishement of whoredom.  what a 'vaileth that? ye have but changed the place, & not taken the whoredom away. God should be honoured every where For the scripture saith. Domini es terra et plenitudo eius. The earth and the land is the Lords. What place should be then within a Christian realm left, for to dishonour God. I must needs show you such news as I here. For though I see it not myself, not withstanding it cometh faster to me than I would wish. I do as s. Paul doth to the Corinthians Auditur in vos stuprum. There is such a whoredom among you as is not among the gentiles. So likewise. Auditu, I here say hate there is such whoredom in England as never was seen the like. He charged all the Corinthians for one man's offence saying. 
All the Corinthyans' charged for one man's sin.  They were all guilty for one man's sin, if they would not correct and redress it, but wink at it. Lo, here may you see how that one man's sin polluted all Corinth. A little leaven as S. paul sayeth, corrupteth a great deal of dough. This is, Communicare alienis pecatis, to be partaker of other men's sins I advertise you in God's nanie look to it. I here say, there is now more whoredom in London, than ever there was on the bank. 
More whoredom in london them ever there was on the bank.  These be the news I have to tell you. I fear they be true. Ye ought to here of it, and redress it, I here of it, & as Paul saith, Aliqua ex par●e credo.  
There is more open whoredom more stuede whoredom then ever was before. For God's sake let it be looked upon. It is your office to see unto it. Now to my confutation. There is a certain man that shortly after my first sermon, being asked if he had been at the sermon that day, answered, yea: I pray you said he how liked you him? marry said he even as I liked him always, 
Of one that reported M. Latimer to be a seditions fellow.  a seditious fellow. Oh lord he pinched me their in deed Nay he had rather a full bit at me. Yet I comfort myself with that, 
Christ was noted for a seditious stirrer of the people.  that Christ himself was noted to be a stirrer up of the people against the Emperor, and was contented to be called sediclouse. It be commech me to take it in good worth, I am not better than he was. In the king's days that dead is, a meinie of us were called together before him to say our minds in certain matters. 
How M, Latimer was accused to our sat King of famous memory King Henry the eight and his answer  In the end one kneeleth me down, and accuseth me of sedition, that I had preached seditious doctrine. A heavy salutation, and a hard point of such a man's doing, as if I should name him, ye would not think it. The king turned to me and said. What say you to that sir? Then I kneeled down, and turned me first to mine accuser, and required him.  
Sir what form of preaching would you appoint me to preach before a king? Would you have me for to preach nothing as concerning a King, in the Kings sermon? Have you any commission to a point me what I shall preach? Besides this, I asked him divers other questions, and he would make no answer to none of them all. He had nothing to say. Then I turned me to the King, and submitted myself to his Grace and said I never thought myself worthy, nor I never sued to be a preacher before your Grace, 
His answer to the king  but I was called to it, & would be willing (if you mislike me) to give place to my betters. For I grunt there be a great many more worthy of the room than I am. And if it be your grace's pleasure so to allow them for preachers, I could be content to bear their books after them. But if your Grace allow me for a preacher I would desire your grace to give me leave to discharge my conscience. give me leave to frame my doctrine according to mine audience. I had been a very dolt to have preached so, 
In preaching we must have respect to the place and to the persons  at the borders of your realm, as I preach before your grace. And I thank almighty God, which hath all ways been remedy, that my sayings were well accepted of the king, for like a gracious Lord he turned into another communication. It is even as the scripture sayeth. Cor Regis in manu domini, the Lord directed them kings heart. Certain of my friends came to me with tears in their eyes, and told me they looked I should have been in the tower the same night. Thus have I ever more been burdened with the word of sedition. I have offended God grievously, transgressing his law, and but for his remedy and his mercy, I would not look to be saved. As for sedition, for ought that I know, me thinks, I should not need Christ, if I might so say. 
M. Latimer was ever void of sedition and yet still charged and burdened there with.  But if I be clear in any thing, I am clear in this. So far as I know mine own heart, there is no man further from sedition than I, which I have declared in all my doings, and yet it hath been ever laid to me. An othher time, when I gave over mine office, I should have received a certain duty that they call a Pentecostall it came to the sum of fifty and five pound, I sent my commissary to gather it, but he could not be suffered. 
How. M. Latimer his pentecostal was detained and upon what skill.  For it was said a sedition should rise upon it. Thus they burdened me ever with sedition. So this gentleman cometh up now with sedition. And wot ye what? I chanced in my last Sermon to speak a merry word of the new shilling (to refresh my auditory) how I was like to put away my new shilling for an old groat, 
Of the new shilling.  I was herein noted to speak seditiously. Yet I comfort myself in one thing, that I am not alone, and that I have a fellow. For it is, Consolatio miserorom. It is the comfort of the wretched to have company. When I was in trouble, it was objected an said unto me that I was singular, 
M. Latimer noted of a syngalaritie.  that no man thought as I thought, that ● loved a singularity in all than I did, and that I took away. contrary to the king, and the whole parliament, and that I was travailed with them, that had better wits than I, that I was contrary to them al. mary sir this was a sore thunder bolt. I thought it an irksome thing to be alone, and to have no fellow. I thought it was possible it might not be true that they told me. In the vii of john the priests scent out certain of the jews to bring Christ unto them vyolentlye. When they came into the temple and hard him preach, they were so moved with his preaching, that they returned home again, and said to them that sent them. Nunquam sic locutus est homo ut hic homo. There was never man spoke like this man. Then answered the pharisees: Num et vos seducti estis? What ye braynsycke fools, Ye hoddy pecks. Ye doddye poulles, 
A paraphrastical exposition.  ye huddes, do ye believe him? are you seduced also? Nunquis ex Principibus credidit in eum.  
Did ye see any great man, or any great office take his part? do ye see any body follow him, but beggarly fishers, and such as have nothing to take to? Numquis ex Phariseis? Do ye see any holy man? any perfect man? any learned man take his part? Curba que ignorat legem execrabilis est. This lay people is accursed, it is they that know not the law, that takes his part, and none else.  
Lo here the Pharisees had nothing to choke the people, 
The bishops called the people ignorant & they were the cause of it them selves  with all, but ignorance. They did as our bishops of England, who upbraided the people always with ignorance, where they were the cause of it themselves· There were sayeth saint john. Multi ex principibus qui crediderunt in eum. Many of the chief men believed in him, and that was contrary to the Pharisyes saying, Oh then by like they belied him, he was not alone.  

M. Latimer hath gotten Esay the prophet to be his companion in sedition  So thought I, there bemore of mine opinion than I, I thought I was not alone. I have now gotten one fellow more, a companion of sedytyon, and wots ye who is my fellow? Isaiah the Prophet, I spoke but of a little preaty shilling. But he speaketh to Jerusalem after an other sort, 
Mark well his terms.  and was so bold to meddle with their coin Thou proud, thou covetous, thou haughty city of Jerusalem. 
Esay meddled with the coin of the mint  Argentum tuum versum est inscoriam. Thy silver is turned into, what? into testyons? Scoriam, in to dross. Ah seditious wrecthe, what had he to do with the mint? Why should not he have left that matter to some master of policy to reprove? Thy silver is dross, it is not fine, it is counterfeit, thy silver is turned, thou hadst good silver What pertained that to Esay? Marry he espied a piece of divinity in that polici, he threateneth them goods vengeance for it. He went to the rote of the matter, which was covetousness. 
Two causes why money in Esayes' time was more basor & worse  He espied two points in it, that either it came of covetousness, which became him to reprove, or else that it tended to the hurt of the poor people, for the naughtiness of the silver was the occasion of dearth of all things in the Realm. He imputeth it to them as a great crime. He may be called a master of sedition in deed. Was not this a sedyciouse harlot to tell them this to their beards? to their face?  
This seditious man goeth also forth, saying: Vinum tuum mixtum est aqua. Thy wine is mingled with water. 
Isaiah medeleth with vintner's.  Here he medeleth with vintner's, be like there were brewer's in those days, as there be now.  
It had been good for our missal pryestes to have dwelled in that country, for they might have been sure to have had their wine well mingled with water. 
M. L. was something scrupulous, when he was a mass sayet, in delaying of his wine with water.  I remember how Scrupulous I was in my time of blindness and ignorancy, when I should say mass, I have put in water twice or thrice for failing, in so much when I have been at my Memento, I have had a grudge in my conscience, fearing that I had not put in Water enough.  
And that which is here spoken of wine, 
Isaiah spoke of one vice but he mente it of more,  he meaneth it of all arts in the city, of all kinds of faculties, for they have all their meddles and mynglynges. That he speaketh of one thing, he menneth generally of al. I must tell you more news yet.  

Cloth makers are become Apothecaries, and yet profess themselves to be Gospelers.  I here say, there is a certain cunning come up in myxing of wares.  
How say, you were it no wonder to here that cloth makers should be come pothecaries.  
Yea and as I hear say, in such a place, where as they have professed the Gospel, and the word of God most earnestly of a long time. See how busy the devil is to slander the word of god? Thus the poor gospel goeth to wrack. If his cloth be xviii ye ardes long, he will set him on a rack, and stretch him out with ropes, and rack him till the sinews shryncke again, whiles he hath brought him to xxvii yards. 
A prettis kind of mlutipliing.  When they have brought him to that perfection, they have a pretty feat to thick him again. He makes me a powther for it, an plays the apothecary, 
Folcke powther.  they call it floke pouther they do so in corporate it to the cloth, that it is wonder full to consider, truly a goodly invention.  
Oh that so goodly wits should be so ill applied, they may well deceive the people but they can not deceive God. They, were wont to make beds of flocks and it was a good bed to. Now they have turned their flocks into pouther to play the false thieves with it. O wicked devil what can he invent to blaspheme God's word? These mixturs come of covetousness. They are plain theft. 
These mixtures and multipliynges are theft.  Woe worth that these flocks should so slander the word of God.  
As he said to the jews, thy wine is mingled with water, so might he have said to us of this Land. Thy cloth is mingled with flockepouder. He goeth yet on. This seditious man reproveth this honourable city, and said: Principes tui infideles. Thou land of Hyerusalem, thy magistrates, thy judges are unfaithful, they keep no touch, they will talk of many gay things, they will pretend this and that, but they keep no promise. They be worse than unfaithful, 
Isaiah was somewhat homely: when he calleth the magistrates, unfaithful and fellows of thieves.  he was not afraid to call the officers unfaithful. Et socij furum. Fellows of thieves, for thieves and thieves fellows, be all of one sort. They were wont to say. Ask my fellow if I be a thief. He calleth princes thieves. What? princes thieves? What a seditious harlot was this? was he worthy to live in a common wealth that would call Princes on this wise, fellows of thieves? Had they a standing at shooters hill, or Stangat hole to take a purse? Why? did they stand by the high way side? Did they rob? or break open any man's house or door? No, 
There are two kind of thevynges, a gross kind of theving & a princely kind of thieving. Brybery is a kind of theaving.  no. That a is gross kind of thieving. They were princes, they had apryncelye kind of theveing. Omnes diligunt munera.  
They all love bribes. Brybery is a princely kind of theving. They will be waged by the rich, either to give sentence against the poor, or to put of the poor man's causes. This is the noble theft of princes, and of magistrates. They are bribetakers Now a days they call them gentle rewards, 
Bribes have gotten a new name and under a colour are called gentle rewards, but that is not their christian name.  let them leave their colouring, and call them by their Chrstian name. Bribes. Omnes diligunt munera. All all the princes, all the judges, all the Priests, all rulers are bribers. What? were all the magistrates in jerusalem, all bribe takers? none good? No doubt there were some good, This word omnes, signifieth the most part, and so there be some good I doubt not of it in England. But yet we be far worse than those stiffnecked jews. 
We are worse than the stiff necked jews.  For we read of none of them the winsed, nor kicked against Esaies' preaching, or said that he was a seditious fellow. It behoveth the magistrates to be in credit & therefore it might seem that Esay was to blame to speak openli against the Magistrates. It is very sure that they that be good will bear, 
The good will not spurn nor kick at the preacher.  and not spourne at the preachers, they that be faulty they must amend, and neither spourne, nor wynse, nor whine. He that findeth himself toeched or galled, 
So it fareth by a galled Horse.  he declareth himself not to be upright.  
woe worth these gifts, they subvert justice every where. Sequuntur retributiones. They follow bribes. Some what was given to them before, and they must needs give somewhat again, 
Gyffe Gaffe was a good fellow.  for giffe gaffe was a good fellow, this gyffe gaffe led them clean from justice. They follow gifts.  
A good fellow on a time bade an other of his friends to a breakfast, and said: If you will come you shallbe welcome, but I tell you afore hand, you shall have but slender fare, one dish and that is all, 
A good fellow was bidden to breakfast to a puddynge.  what is that said he? A pudding, and nothing else. Marry said he, you can not please me better, of all meats that is for mine own tooth, you may draw me round a bout the town with a pudding. These bribing magistrates, 
They follow bribes as fast as the fellow did the pudding  and judges follow giftesfaster, than the fellow would follow the puddynge,  
I am content to bear the title of sedition with Esay. thanks be to God, I am mot alone I am in no syngularitye. This same man that laid sedition thus to my charge, was asked an other time, whether he were at the sermon at Paul's cross he answered that he was there, 
Of the stout ● horneful gentleman which said that he & his mule had full absolution at Paul's cross.  and being asked what news there. Marry quoth he wondered news, we were there clean absolved, my Mule and all had full absolution, ye may see by this, that he was such a one that road on a mule and that he was a gentleman.  
In deed his Mule was wiser than he, for I dare say, the Mule never slandered the Preacher. Oh what an unhappy chance had this Mule to carry such an Ass upon his back. I was there at the sermon myself. In the end of his sermon he gave a general absolution, and as far as I remember these, or such other like were his words, but at the least I am sure, this was his meaning, As many as do knowledge yourselves to be sinners, 
The preachers words in his absolution  and confess the same and stands not in defence of it, and heartily abhorreth it, and will believe in the death of christ, and be conformable thereunto, Ego absoluo vos, quod he. Now saeyth this gentleman, his mule was absolved. The preacher absolved but such as were sorry, and did repent. Be like than she did repent her stumbling, his Mule was wiser than he a great deal. 
Mule.  I speak not of worldly wisdom, for therein he is to wise, yea, he is so wise, that wise men marvel, how he came truly by tenth part of that he hath. But in wisdom which consisteth In rebus dei, 
The mysreporte of M· Latimar is worldly wise but in godly matters as blind as a beatael.  In rebus salutis, in godelye matters, and appartayning to our scluation, in this wisdom he is as blind as a beatle. They be. Tanquam equus et Multus, in quibus non est intellectus. Like Horses and Mules, that have no understanding. If it were true that the Mule repented her of her stumbling I think she was better absolved than he. 
A chartable whyshe of M, Latimar  I pray God stop his mouth, or else to open it to speak better, and more to his glory: 
How tender and deyntey eared men of these days be, that had rather commit twenty faults then here tell of one  An other man quickened with a word I spoke (as he sayeed opprobriously against the nobility that their children did not set fourth God's word, but were unpreaching prelate's) was offended with me.  

Poor men's sons for the most part have ever traveled about the setting forth of God's word. johannes Alasco.  I did not mean so, but that some noble men's children had set forth God's word, how be it the poor means sons have done it always for the most part. johannes Alasco was here a great learned man and as they say a noble man in his country, and is gone his way again, if it be for lack of intertaynement, the more pity. I would wish such men as he to be in the realm, for the ream should prosper in receiving of them. Qui vos recipit, me recipit. Who receiveth you receiveth me (said Christ) and it should be for the kings honour to receive them and keep them. 
It is honourable for the King to be munificial & liberal toward the learned.  I heard say Master Melancton, that great clerk, should come hither. I would wish him, and such as he is to have CC. pound a year. The king should never want it in his coffers at the years end. There is yet among us ii great learned men Petrus Martyr, and bernardine, which have a. C. 
Petrus martyr and Bernardine Ochive.  marks a piece. I would the King would bestow a thousand pound on that sort. Now I will to my place again. In the later end of my sermon I exhorted judges to hear the small as well as the great. just quod justum est judicate. You must not only do tustyce, but do it justly. You must observe all circumstances, You must give justice, and minister just judgement in time.  
For the delaying of matters of the poor folk, is as sinful before the face of god as wrong judgement. I rehearsed here a parable of a wicked judge, 
The parable of the wicked judge.  which for importunities sake heard the poor woman's cause, &. cetera. Here is a comfortable place, for all you that cry out and are oppressed. For you have not a wicked judge, but a merciful judge to call unto I am not so full of foolish pity, but I can consider well enough, that some of you complain with out a cause. They weep, they wail, they mourn I am sure some not with out a cause. I did not here reprove all judges, and find fault with all. I think we have some as painful magistrates, 
Some as painful magistrates in England an ever was,  as ever was in England, but I will not swear they be all so, and they that be not of the best, must be content to be taught, & not disdain to be reprehended, 
A good leasson for such as are magistrates, but none of the best.   
David sayeth: Erudimini qui iudicatis terram. I refer it to your conscience.  
Vos qui iudicatis terram. Ye that be judges on the earth, whether ye have heard poor men's causes with expedience or no, If ye have not, then erudimini, be content to be touched, to be told. You widows you orphans you poor people, here is a comfortable place for you. Though these judges of the world will not hear you there is one will be content with your importunytye, he will remedy you, if you come after a right sort unto him.  
Ye say. The judge doth blame you for your importunity, it is yrckesome unto him. He entered into this parable to teach you to be importune in your petityon. 
How and by what means we should resort to God in adversity  Non defatigari. Not to be weary. Here he teacheth you, how to come to god in adversity, and by what means, which is by prayer. I do not speak of the merit of Christ, For he sayeth: Ego sum via, I am the way, Qui credit in me, habet vitam eternam. Who so believeth in me hath everlasting life. But when we are come to Chryst, what is our way to remedy adversity? in an guyshe? in tribulations: in our necessities? in our injuries? The way is prayer.  
We are taught by the commandment of GOD. Inuoca me in die tribulationis et ego eripiante. Thou widow, thou orphan, thou fatherless child, I speak to the that haste no friends to help thee, 
The sweetest promise of christ.  call upon me in the day of thy tribulation, call upon me, Ego eripiam te.  
I will pluck the away, I will deliver thee, I will take the away, I will relieve thee, thou shalt have thy hearts desire. Here is the promise, here is the comfort. Glorificabis me. Thank me, accept me for the author of it, and thank not this creature or that for it. Here is the judge of all judges, come unto him, and he will hear you. For he sayeth: Quicquid petieritis patrem in nomine meo etc.  
What so ever ye ask my father in my name, shall be given you through my merits. You miserable people that are wronged in the world, ask of my father in your distresses, but put me afore, 
The order of our prayer and asking.  look you come not with brags of your own merits but come in my name, and by my merit.  
He hath not the property of this stout judge, he will bear your importunatenes, he will not be angry at your crying and calling. The prophet saith: Speraverunt in te Patres nostri, et exaudinisti illos. Thou GOD thou God, our fathers did cry upon thee, and thou heardest them. Art thou not our GOD as well as theyres? There is nothing more pleasant to God, then for to put him in remembrance of his goodness showed unto our forefathers. 
What God would hear of us & where in he delights.  It is a pleasant thing to tell God of the benefits that he hath done before our time.  
Go to Moses, 
Moses' used prrayer as an instrument in adversity.  who had the guiding of God's people, see how he used prayer, as an instrument to be delivered out of adversity, when he had great rough mountains on every side of him, and before him the red sea, Pharaos' host behind him, peril of death round about him. What did he? despaired he? no, Whither went he? He repaired to God with this prayer, & said nothing. Yet with a great ardency of spirit he pierced gods ears Now help or never good Lord, now help, but in thy hand quoth he. Though he never moved his lips, yet the scripture sayeth: he cried out and the lord heard him, and said: quid clamas ad me? Why criest thou out so loud? The people heard him say nothing, and yet GOD said. why criest thou out? Strait ways he struck the water with his rod, 
Exod. xiv  and divided it, and it stood up like two walls on either side, between the which gods people passed, and the persecutors were drowned. joshua was in angwyshe, 
joshua was in anguish and distress and prayed.  and like distress at jericho, that true captain, that faithful judge no follower of retributions, no brybetaker, he was no money man, who made his petition to almighty God to show him the cause of his wrath toward him when his army was plagued after the taking of jerycho. So he obtained his prayer, and learned, that for one man's fault all the rest were punished. 
For achan's covetousness many a thousand punished. joshua. seven.  For achan's covetousness many a thousand were in agony, and fear of death, who hide his money, as he thought from God. But God saw it well enough, and brought it to light.  
This Acan was abywalker· Well, it came to pass, when josua knew it, straight ways he purged the army, and took away. Malum de Israel, that is wickedness from the people. 
joshua put Achanto death joshua. seven.  For josua called him before the people, and said, Da gloriam deo, give praise to God, tell troth man, and forth with he told it. And then he and all his house suffered death.  
A goodly ensample for all magistrates to follow. Here was the execution of a true judge he was no gift taker, 
Paral. xx.  he was no wynker, he was no bywalker. Also when the Assyrians with and innumerable power of men in josaphates time overflowed the land of Israel. josaphat that good king goeth me straight to god, and made his prayer Non est in nostra fortitudine, (said he) huic populo resistere, it is not in our strength, O Lord, to resist this people, and after his prayer god delivered him, and at the same time ten M. were destroyed. So ye miserable people, you must go to God in anguishes, and make your prayer to him.  
Arm yourselves with prayer in your adversities. Many begin to pray, 
Many beg●● to pray, but few persever and continue in prayer.  and suddenly cast away prayer, the devil putteth such fantasies in their heads, as though GOD could not intend them, or had somewhat else to do.  
But you must be importune and not weary, nor cast away prayer. 
Cast away sin & then pray.  Nay you must cast away sin. GOD will hear your prayer, albeit, you be sinners, I send you a judge that will be glad to hear you. You that are oppressed, I speak to you▪ Christ in this parable doth paint the good will of god toward you, o miserable people, 
A notable lesson for him which prayeth.  he that is not received, let him not despair, nor think that god had forsaken him, For god tarrieth till he saith a time, & better can do all things for us, them we ourselves can wish.  
There was a wicked judge, etc. What meaneth it that God borroweth this parable rather of a wicked judge, then of a good? Belike good judges were rare at that time, and trow ye the devil hath been a sleep ever sense? No, no. He is as busy as ever he was. The common manner of a wicked judge is, 
The common manner of a wicked judge.  neither to fear God nor man. He considereth what a man he is, & therefore he careth not for man because of his pride.  
He looketh high over the poor, he will be had in admiration in adoration. He seemeth to be in a protection. Well, shall he scape? Ho, ho, est Deus in celo. There is a GOD in heaven, he accepteth no persons, he will punish them.  
There was a poor woman came to this judge, and said: Vindica me de adversario. See that mine adversary do me no wrong. He would not hear her but drove her of. She had no money to wage either him either them that were about him. 
Whether christian people may seek to be avenged.  Did this woman well to be avenged of her adversary? may christian people seek vengeance? The Lord saith: Mihi vindictam et ego retribuam: When ye revenge ye take mine office upon you. This is to be understand of private vengeance. It is lawful for gods flock to use means to put away wrongs, to resort to judges, to require to have sentence given of right. saint Paul sent to Lisyas the tribune to have this ordinary, 
Acts. xxij.  remedy, and Chyrste also said. Si male locutus sum, et ceter. If I have spoken evil rebuke me? christ here answered for himself. Note here my Lords and masters what case poor widows and orphans be in. 
Math. xxvi   
I will tell you my lords judges, if ye consider this matter well, ye should be more afraid of the poor widow, then of a noble man with all the friends and power that he can make. But now a days the judges be. a frayed to hear a poor man against the rich, 
The manner of our judges now a days in hearing the poor against the rich.  in so much, they will either pronounce against him, or so drive of the poor man's suit, that he shall not be able to go thorough with it. The greatest man in a realm can not so hurt a judge as the poor widow, such a shrewede turn she can do him. And with what armure I pray you? 
How god tendereth and regards the cause of the widow and the poor.   
She can bring the judges skin over his ears, and never lay hands upon him. And how is that? Lachrime miserorum descendunt ad maxillas. The tears of the poor fall down upon their cheeks, Et ascendunt ad celum, and go up to heaven, and cry for vengeance before god, the judge of widows, the father of widows & orphans. Poor people be oppressed even by laws. Veijs qui condunt leges iniquas. woe worth to them that make evil laws. If woe be to them that make laws against the poor, what shall be to them that hinder & mar good laws? Quid facietis in die ultionis. What will ye do in the day of vengeance, when God will visit you? he sayeth, he will hear the tears of poor women when he goeth on visitation. For their sakes he will hurt the judge, be he never so high. Deus transfert regna. He will for widow's sakes change Realms, bring them into temptation. pluck the judges skins over their heads.  

Cambyses.  Cambyses was a great Emperor such an other as our master is, he had many Lord deputies, Lord presidents, and Levetenauntes under him. It is a great while a go sith I read the history. It chanced he had under him in one of his dominions a briber, a gift taker, a gratifier of rytchemen, he followed gifts, as fast as he that followed the pudding a hand maker in his office, 
And old sooth say, but though the saying be none of the newist I fear me yet it is it one of the t●west.  to make his son a great man, as the old saying is. Happy is the child, whose father goeth to the devil.  
The cry of the poor widow came to the emperors ear, and caused him to flay the judge quick, 
The bribing judge was flayed quick and his skin laid in his chapre.  and laid his skin in his chair of judgement, that all judges, that should give judgement afterward, should sit in the same skin Surely it was a goodly sign, a goodly monument, the sign of the judges skin, 
Amen. or else I pray god we may have such incorruptible judges which will not deserve it.  I pray God we may once see the sign of the skin, in England. Ye will say peradventure that this is cruelly and uncharitably this is cruelly & uncharitably spoken, no, no, I do it charitably for a love I bear to my country. God sayeth. 
God hath two vysitations.  Ego visitabo, I will visit. God hath two visitations. The first is when he revealeth his word by preachers & where the first is accepted, the second cometh not The second visitation is vengeance. He went a visitation, when he brought the judges skin over his ears. If his word be despised he cometh with his second visitasion with vengeance.  

No preached god's word an. C. years and was called a fool for his labour.  No preached god's word an. C. years, and was laughed to sckorne, and called an old doting fool. Because they would not accept this first visitation, God visited the second time he poured down showers of rain till all the world was drowned,  
Loath was a visitoure of Sodom, & Gomorre, 
Gene.. nineteen.  but because they regarded not his preaching, God visited them the second time, and brent them all up with brimstone saving Loth. Moses came first a visitation into Egypte with god's word, 
Exod. seven.  & because they would not hear him, God visited them again, and drowned them in the red sea, God likewise with his first visitation visited the Israelites by his prophets, but because they would not hear his Prophets, he visited them the second time, and dispersed them in Assiria and Babylon john baptist lybewyse and our saviour christ visited them afterward declaring to them God's will, and because they despised these vysytours he destroyed Hiesrusalem by Titus and Uespasianus. Germany was visited twenty years with god's word, 
Germany made a mingle mangle of their religion.  but they did not earnestly embrace it, and in life follow it, but made a mingle mangle and a hodge-podge of it.  
I can not tell what, partly popery, partly true religion mingled to gather. They say in my country, when they call their hogs to the swine trough. Come to thy mingle mangle, come pyr, come pyr, even so they made mingle mangle of it. They could clatter and prate of the Gospel, but when all cometh to all, they joined popery so with it, that they marred all together, 
covetousness cloaked under a colour of religion amongst the germans provoked God's wrath toward them.  they scratched and scraped all the livings of the church, and under a colour of religion turned it to their own proper gain and lucre. God, saying that they would not come unto his word, now he visiteth them in the second time of his visitation with his wrath. For the taking away of God's word, is a manifest token of his wrath. We have now a first visitation in England, let us beware of the second. We have the ministration of his word, we are yet well, but the house is not clean swept yet.  
Good hath sent us A noble King in this his visitation, let us not provoke him against us, let us beware, let us not displease him, 
Godly advertisements.  let us not be unthankful, and unkind, let us beware of bywalking and contemning of god's word, let us pray diligently for our king, let us receive with all obedience and prayer, the word of GOD. A word or two more and I commit you to God. I will monish you of a thing, I hear say ye walk inordinately, ye talk unseemly other ways than it becometh Christian subjects.  
Ye take upon you to judge the judgements of judges. I will not make the King a Pope, for the Pope will have all things that he doth, taken for an Article of our faith.  
I will not say but that the King, and his, council may err, the Parliament horses, both the high and low may err. I pray daily that they may not err.  
It becometh us what soever they decree to stand unto it, and receive it obedyentlye, 
Let us learn here our allegyance and duty toward the Kyngethe laws and ordinances of the Realm.  as far forth as it is not manifest wicked, and directly against the word of GOD. It pertaineth unto us to think the best, though we can not tender a cause for the doing of every thing.  
For Charitas omnia credit, omnia sperat. Charity doth believe and trust all things. We ought to expound to the best all things all though we can not yield a reason.  
Therefore I exhort you good people pronounce in good part all the fact and deeds of the magistrates and judges. charity judgeth the best of all men, and specially of magistrates S. Paul sayeth: Nulite judicare ante tempus donec Dominus advenerit. judge not before the time of the Lords coming. prawm cor hominis. Man's heart is unsearchable, it is a ragged piece of work, no man knoweth his own heart, and therefore David prayeth & sayeth: Ab occultis meis munda me. 
Psalm. l.  deliver me from my unknown faults. I am a further offender than I can se. A man shallbe blinded in love of himself, & not see so much in himself as in other men, let us not therefore judge judges. We are comptable to God, and so be they. Let them alone, they have their counts to make. If we have charity in us we shall do this. For Charitas operatur. charity worketh. What worketh it? mary Omnia credere, omnia sperare. To accept all things in good part. Nolite judicare ante tempus.  
judge not before the lords coming. 
How antichrist is known.  In this we learn to know antichrist, which doth elevate himself in the church, and judgeth at his pleasure before the time. His canonizasyons and judging of men before the lords judgement, be a manifest token of Antichrist. How can he know saints? He knoweth not his own heart, & he can not know them by miracles. For some miracle workers shall go to the devil. I will tell you what I remembered yester night in my bed. A marvelous tale to perceive, how inscrutable a man's heart is. I was once at Oxford, (for I had occasion to come that way, when I was in my office,) they told me it was a gainer way, and afayrer way, and by that occasion I lay there a night. Being there, I heard of an execution that was done upon one that suffered for treason. 
what he saw and hard once at Oxford.  It was as (ye know) a dangerous world, for it might soon cost a man his life for awordes speaking.  
I can not tell what the matter was, but the judge set it so out that the man was condemned. The xii men came in, and said guilty, and upon that, he was judged to be hanged, drawn, & quartered. When the rope was about his neck, no man could persuade him that he was in any fault, and stood there a great while in the protestation of his innocency. They hanged him and cut him down somewhat to soon afore he was clean dead, than they drew him to the fire, and he revived, and then he coming to his remembrance confessed his fault and said he was guilty. O a wonderful example, it may well be said: prawm cor hominis et inscrutabile. A crabbed peace of work & unsearchable. I will leave here, for I think you know what I mean well enough.  
I shall not need to apply this example any further. As I began ever with this saying: Quecunque scripta sunt, like a trovant and so I have a common place to the end, if my memory fail me, Beati qui audiunt verbum dei, et custodiunt illud. Blessed be they that hear the word of God, and keep it. It must be kept in memory, in living, and in our conversation. And if we so do, we shall come to the blessedness, which god prepared for us thorough his son jesus christ, to the which he bring us all Amen.   

¶ The fourth Sermon of Master Hugh Latymer, which he preached before the King within his grace's palace at Westminster the xxix day of March.  
QVecunque scripta sunt ad nostram doctrinam scripta sunt. All things that are written, are written to be our doctrine. The Parable that I took to begin with (most honourable audience) is written in the xviii Chapter of S. Luke, and there is a certain remnant of it behind yet. The Parable is this: There was a certain judge in a city, that feared neither God nor man.  
And in the same city there was a widow that required justice at his hands, but he would not hear her, but put her of and delayed the matter.  
In process the judge saying her importunity, said, though I fear neither God nor man, yet for the importunity of the womann, I will hear her least she rail upon me and molest me with exclamations, and out cries I will hear her matter, I will make an end of it.  
Our saviour christ added more unto this and said. Audite quid judex dicat, et cetera. Hear you said Christ, what the wicked judge said.  
And shall not God revenge his eject, that cry upon him day and night? All though he tarry and defer them. I say unto you, he will revenge them and that shortly. But when the son of man shall come, shall he find faith in the earth.  
That I may have grace so to open the remnant of this parable that it may be to the glory of God, and edifying of your souls, I shall desire you to pray. In the which prayer. etc.  
I showed you the last day. (most honourable Audience) the cause why our saviour Christ, rather used the example of a wicked judge then of a good.  
And the cause was for that in those days there was great plenty of wicked judges, 
Why Chryst used rather the example of a wicked judge, then of a good.  so that he might borrow an example among them well enough. For there was much scarcity of good judges. I did excuse the widow also for coming to the judge against her adversary, because she did it not of malice: she did it not for appetite of vengeance.  

A brief rehearsal of things toched and spoken of, in his third sermon.  And I told you that it was good and lawful, for honest vertuose folk, for God's people, to use the laws of the realm, as an ordinari help against their adversaries, and ought to take them as Gods holy ordinances, for the remedies of their injuries and wrongs. when they are distressed  
So that they do it charitably lovyngelye, not of malice, not vengeablye, not covetously.  
I should have told you here of a certain sect of heretics that speak against this order and doctrine, 
He meaneth the Annabaptystes, for this is one of their detestable & pernicyouse errores.  they will have no magistrates nor judges on the earth.  
Here I have to tell you, what I heard of late by the relation of a credible person, and a worshipful man, of a town in this realm of England, 
How busy the devil is to hinder the word & slander the Gospel.  that hath above .v. C. heretics of this erroneous opinion in it as he said. Oh so busy the devil is now to hinder the word coming out, and to slander the Gospel. A sure argument and an evident demonstration, that the light of God's word is a board, and that this is a true doctrine that we are taught now, 
The devil is busi stirring, is an evident argument that this doctrine is true.  else he would not tore and stir about as he doth when he hath the upper hand. He will keep his possession quietly as he did in the popish days, when he bore a rule of supremacy in peaceable possession. If he reigned now in open religion, in open doctrine as he did than, he would not stir up erroneous opinions, he would have kept us without contention, without dissension. There is no such diversity of opinions among the Turks, nor among the jews And why? For there he reigneth peaceably in the hole religion, Christ saith. Cum fortis armatus custodierit atrium: et cet. When the strong armid man keepeth his house, those things that he hath in possession, are in a quietness, he doth enjoy them peaceably. Sed cum fortior eo superuenerit. But when a stronger than he cometh upon him, when the light of god's word is once revealed, than he is busi, them he rores than he fyskes abroad, and stirreth up erroneous opinions, to slander gods word. And this is an argument that we have the true doctrine. I beseech God continue us and keep us in it. The devil declareth the same, and therefore he rores thus and goeth about to stir up these wanton heads and busy brains. And will you know where this town is? I will not tell you directly. I will put you to muse a little. I will utter the matter by a cyrcumloqution. Where is it? Where the bishop of the diocese is an unpreaching prelate. Who is that? If there be but one such in all England, it is easi to guess. And if there were no more but one, yet it were to many by one. And if there be more, they have the more to answer for, that they suffer in this Realm an unpreaching prealeatye unreformed I remember well what. S. Paul sayeth to a bishop. And though he spoke it to Timothe being a bishop, yet I may say it now to the magistrates for all is one ●ase, all is one matter. Non communicabis peccatis alienis. 
i. Timoth. v  Thou shalt not be partaker of other men's faults. Say not thy hands rashly upon any, be not hasty in making of curates, in receiving men to have cure of Souls that are not worthy of the office, that either, can not or will not do their duty. Do it not. Why? Quia communicabis peccatis alienis. Thou shalt be partaker of other men's sins. Now me think it needs not to be partaker of other men's sins we shall find enough of our own. And what is Communicare peccatis alienis. To be partaker of other men's evils, if this be not, to make unpreaching prealates, & to suffer them to continue still in their unpreaching prelacy?  
If the king and his council should suffer evil judges of this realm to take bribes, to defeat justice & suffer the great, to over go the poor, 
Kings and rulars must wake and not wy●ke and leave looking thorough their fingers.  & should look through his fingers, & wynk at it, should not the king be partaker of their naughtiness? And why? Is he not supreme head of the church? what? is the supremacy a dignity and nothing else? 
A dygnity with a charge.  is it not comptable? I think it willbe a chargeable dignity when account shallbe asked of it. Oh what a vantage hath the devil? what entry hath the wolf when the shepherd tendeth not his flock, and leads them not to good pasture? Saint Paul doth say Qui bene presunt presbiteri duplici honore digni sunt. 
●. Timothe. v  What is this preesse. It is as much to say as to take charge & cure of souls we say ille priest, he is set over the flock. He hath taken charge upon him. And what is, Bene preesse? 
To rule well▪ what that is.  To discharge the cure To rule well, to feed the flock with pure food, and good example of life. Well then, Qui bene presunt duplici honore digni sunt. 
What is double honour  They that discharge their cure well, are worthy double honour. What is this double honour? The first is to be reverenced, to be had in estimation and reputation with the people, and to be regarded as good pastors. Another honour is, to have all things necessary for their state, ministered unto them. This is the double honour that they ought to have. Qui presunt Bene, that discharge the cure if they do it Bene.  
There was a merry monk in cambridge in the College that I was in, 
The merry monk of cambridge.  and it chanced a great company if us to be together, intending to make good cheer, and to be merry (as sholers will be merry when they are disposed) One of the company brought out this sentence. Nil melius quam lee ari et facere bene. There is nothing better than to be merry and to do well. A vengeance of that Been (quod the Monk) I would that, Bene had been banished beyond the sea, and that Bene were out, it were well. For I could be merry, and I could do, but I love not to do well That, Bene mars altogether. I would Bene were out quoth the merry monk for it, importeth many things to live well, to discharge the cure. In deed it were better for them if it were out, And it were as good to be out as to be ordered as it is. It will be a heavy Bene. to some of them, when they shall come to their account. But peradventure you will say, What and they preach not at all? Yet, presunte. Are they not worthy double honour? is it not an honourable order they be in? Nay an horrible misorder it is an horror rather then and honour, 
Where the preacher doth not his duty, there the order is not honourable, but horrible.  and horrible rather, then honourable, if the preacher be naught, and do not his duty. And thus go these prelate's about too wrestle for honour that the devil may take his pleasure in sclaundering the realm, and that it may be reported a board that we breed, herisyes among ourselves. It is to be thought that some of them would have it so, 
The intent of unpreaching prelate's.  to bring in popery again.  
This I fear me is their intent, And it shallbe blown abroad to our holy father of Rome's ears, and he shall send forth his thunderbolts upon these brutes, and all this doth come ta pass thorough their unpreaching prelacy.  
Are they not worthy double honore? Nay rather double dyshonore, not to be regarded, not to be esteemed among the people, and to have no living at their hands? For as good preachers be worthy double honour: so unpreaching prelate's be worthy double dishonour. 
An argument of congruans.  They must be at their doublets. But now these ii dishonoures' what be they? Our saviour christ doth show. Si shall infatuatus fuerit ad nihil ultra valet nisi ut proiiciatur foras. 
Math. v.  If the salt be unsavarye it is good for nothing, but to be cast out and trodden of men. By this salt? is understand preachers, and such as have cure of souls. What be they worthy then? wherefore serve they? For nothing else but to be cast out. Make them quondammes, out with them cast them out of their office, what should they do with cure that will not look to them? another dishonour is this Vt conculcentur ab hominibus. To be trodden under men's feet, not to be regarded, not to be esteemed They be at their doublets still. S. Paul in his epistle qualifieth a bishop, & saith that he must be Aptus ad docendum, ad refellendum apt. To teach and to confute all manner of false doctrine But what shall a man do with aptness, if he do not use it? It were as good for us to be without it. 
A Ayshop angry with M. L. & why: because he would have the King make of unpreching prelate's quondames, dominus regnavit  A bishop came to me the last day, and was angry with me for a certain Sermon that I made in this place. His chaplain had complained against me because I had spoken against unpreaching prelate's.  
Nay quoth the bishop, he made so indifferent a Sermon the first day, that I thought he would mar all the second day. He will have every man a quondam as he is. As for my quondamshype I thank God that he gave me the grace to come by it by so honest a means as I did. I thank him for, mine own quondamshyppe, and as for them I will not have them made quonndams, if they discharge their office. I would have them do their duty. I would have no more quondams as God help me. I own them no other malice than this, and that is none at al. 
The bishops answer to his chaplain   
This bishop answered his chaplain, well (says he) well, I did wisely to day, for as I was going to his Sermon, I remembered me that I had neither said mass, nor matins. 
A wise answer of master bishop to his chaplain.  And homeward I gate as fast as I could, and I thank god I have said both, and let his unfruitful Sermon alone. unfruitful sayeth one, an other sayeth sedition. Well, unfruitful is the best, and whether it be unfruitful or no, I can not tell, it lieth not in me to make it fruitful. And God work not in your hearts: my preaching can do you but little good. 
Preachers are Gods instruments.  I am god's instrument but for a time. It is he that must give the increase, and yet preaching is necessary.  
For take a way preaching, & take a way salvation. I told you of Scala cely and I made it a preaching matter, not a massing matter. Christ is the preacher of all prachers, the patron and the exemplar, that all preachers ought to follow. For it was he by whom the father of heaven said, Hic est filius meus dilectus, ipsum audite, This is my well-beloved son, hear him, Even he when he was here on the earth, as wisely, 
Though Christ preached, yet his seed fell into three parts  as learnedly as circumspectli as he preached yet his seed fell in three parts so that the fourth part only was fruitful. And if he had no better luck that was preacher of all preachers, what shall we look for? Yet was there no lack in him, but in the ground: And so now there is no fault in preaching, the lack is in the people that have stoni hearts, and thorny hearts. I beseech God to amend them. And as for these folk that spoke against me I never look to have their good word as long as I live. Yet will I spoke of their wickedness, as long as I shallbe permitted to spoke As long as I live, I willbe an enemy to it. No preachers can pass it over with silence. It is the original root of all mischief. As for me I own them no other ill will, but I pray God amend them, 
He returneth to the Parable.  when it pleaseth him. Now to the parable, What did the wicked judge in the end of the tale? The love of god moved him not, the law of god was this, and it is writ in the first of deuteronomy, Audite eos. Hear them. These two words willbe heavy words to wicked judges another day. But some of them peradventure will say. I will hear them, but I will hear such as will give bribes, and these that will do me good turns. Nayeye, be hedged out of that liberty. He saith: Ita parvum ut magnum. The small as well as the great. Ye must do justum, deal justelye? minister justice, and that to all men, 
justice must be ministered without delays.  and you must do it just. In time convenient, without any delays, or driving of with expedition.  
Well, I say, neither this law, nor the word and commandment of God moved this wicked judge, 
What moved, the wicked judge to hear the complaint of the widow.  nor the misery of this widow, nor the upryghteousnes of her cause, nor the wrong which shetoke, moved him, but to avoid importunytye, and clamor, and exclamatyon, he gave her the hearing, he gave her final sentence, and so she had her request.  
This place of judgement it hath been ever unperfect, it was never seen that all judges did their duty, 
All judges have not done their duty at all times.  that they would hear the small as well as the great. I will not prove this by the witness of any private magistrate, but by the wisest Kings saying that ever was. Vibi subsole (saith Solomon) In loco justice, impietatem, et in loco equitatis iniquitatem. 
The lack of ministration of justice what Solomon did see in his time in judges.  I have seen under the sun, that is to say, over all, in every place where right judgement should have been, wickedness, as who would say bribes taking, defeatinge of justice, oppressing of the poor. Men sent away with weeping tears, without any hearing of their causes, and in the place of equity saith he: I have seen iniquity. No equity. No justice a sore word for Solomon to pronounce universally, gene. rally. And if Solomon said it, there is a matter in it.  
I ween he said it not only for his own time, but he saw it both in those that were before him, and also that were to come after him.  
Now comes Esay and he affirmeth the same speaking of the judgements done in his time in the common place, as it might be Westminster hall, the gild hall, the judges hall, the pretpro house.  
Call it what you will. In the open place. 
judges sat in the gates. of the city in the high way.  For iudgs at that time (according to the manner) sat in the gates of the city in the high way.  
A goodly and Godly order for to sit, 
This was done for the ease of the people, for magistrates must be endued with affability.  so that the poor people may easily come to them. But what sayeth Isaiah that seditious fellow? He sayeth of his country this Expectavi ut facere tiuditium, et fecit iniquitatem I looked the judges should do their duty, and I saw them work iniquity.  

There was bribes and bribers as well then as now.  There was bribes walking money making, making of hands (quoth the Prophet) or rather almighty God by the Prophet) such is their parcialitye, affection, and bribes They be such money makers, inhauncers, and promoters of themselves.  
Esay knew this by the crying of the people Ecce clamor populi sayeth he. And though some a 'mong them be unreasonable people (as many be now adays) yet no doubt of it some crieth not without a cause. And why? Their matters are not heard, 
The tears of the poor whose cause is not according to equity & justice herd, cry for vengeance to God.  they are fain to go home with weeping tears, that fall down by their cheeks, and ascend up to heaven and cry for vengeance, Let judges look a bout them for surely God will revenge his elect one day.  
And surely me think, if a judge would follow but a wordly reason, 
An advertisement to our judges.  and weigh the matter politickelye, without these examples of scripture, he should fear more the hurt that may be done him by a poor widow, or a miserable man, then by the greatest gentle man of them all, God hath pulled the judges skins over their heads, for the poor man's sake, yea, the poor widow may do him more hurt with her poor pater noster in her mouth, than any other weapon, and with ii or three words shall bring him down to the ground, and destroy his iollitye, & cause him to lose more in one day, than he gate in seven years. For God will revenge these miserable folks that can not help themselves. He saith. Ego in diei visitationis. etc. In the day of visitatyon I will revenge them. An non ulcisceturanima mea? Shall not my soul be revenged? As who should say.  
I must needs take their part Veniens veniam et non tardabo, Yes, though I tarry, and though I seem to linger never so long yet I will come at the length, & that shortly.  
And if god spoke this, he will perform his promise. He hath for their sakes (as I told you) pulled them skin over the judges ears or this.  
King David trusted some in his old age, 
David was deceived in putting trust in his judges when he waxed old himself.  that did him no very good seruece.  
Now if in the people of God there were some folks that fell to bribing, then what was their among the Heathen?  
Absalon David's son was a by walker, 
Absalon was a bywalker.  and made disturbance among the people in his fathers time.  
And though he were a wicked man, and a by walker, yet some there were in that time that were good, and walked up rightly.  
I speak not this against the judges seat. I speak not as though all judges were nought, and as though I did not hold with the judges, magistrates, and officers, as the anabaptists these false heretics do. 
judges are honourable necessary, and Gods ordinances concerning their offices.  But I judge them honourable, necessary, and God's ordinance, I speak it as scripture speaketh to give a Caveat, and a warning to all magistrates, to cause them to look to their offices, for the devil, the great magistrate, is very busy now, he is ever doing, he never ceaseth to go about to make them like himself The proverb is Simele gaudet simili Like would have like: If the judge be good, and upright he will assay to deceive him either by the subtle suggestion of crafty laywers or else by false witness, 
The craft of the devil.  and subtle uttering of a wrong matter. He goeth about as much as he can to corrupt the men of law, to make them fall to bribery, to lay burdens on poor men's backs. and to make them fall to perjury, and to bring into the place of judgement all corruption, iniquity, and impiety. I have spoken thus much, to occasion all judges and magistrates to look to their offices. 
Lest the devil be behind them to make them pervert justice.  They had need to look about them.  
This gear moved saint Christome to speak this sentence. Miror sialiquis rectorum potest salvari. I marvel (said this doctor) if any of these rulers or great magistrates can be saved. 
A notable & bold saying of Chrisostome.   
He spoke it not for the impossibility of the thing (God forbid that all the magistrates & judges should be condemned) but for the difficulty.  

If the devil would allow a man to look into hell what he should se.  Oh that a man might have the contemplation of hell, that the devil would a low a man to look into hell, to see the state of it, as he showed all the world when he tempted Christ, in the wilderness. Commonstrat illi omnia regna mundi. He showed him all the kyngedomes of the world, and all their iollytye, and told him that he would give him all, 
Math▪ iiii.  if he would kneel down and worship him. He lied like a false harlot, he could not give them he was not able to give so much as a goose wing: for they were none of his to give.  
The other that he promised them unto: had more right to them then he.  
But I say if one were admitted to view hell thus, and behold it thoroughly, the devil wolude say. On yonder side are punished unpreaching prelate's. I think a man should see as far as a kenning and see nothing but unpreaching Prealates. 
unpreaching prelate's are with the devil in hell (god save us) but they be not there a love, for bribing judges are with them for company.   
He might look as far as Calais I warrant you. And than if he would go on the other side, and show where that bribing judges were, I think he should see so many, that there were scant room for any other. Our Lord amend it. Well to our matter. This judge I speak of, said. Though I fear neither God, 
He returneth to his f●●mer matter.  nor man. & c And did he think thus? Is it the manner of wicked judges to confess, their faults nay he thought not so.  
And a man had come to him, & called him wicked, he would forth with have commanded him to ward, he would have defended himself stoutly.  

why the judge was forced then to confess his faults.  It was God that spoke in his conscience. God putteth him to utter such things as he saw in his heart, and were hid to himself.  
And there be like things in the scripture. as. Dixit insipieus in cord suo non est deus The unwise man said in his heart, there is no God, and yet if he should have been asked the question, he would have denied it.  
Esay the prophet sayeth also. Mandatio protectisumus. We are defended with lies. We have put our trust in lies,  
And in an other place he saith Ambulabo in pravitate cordis mei. I will walk in the wickedness of my heart. He uttereth what lieth in his heart, not known to himself, but to God.  
It was not for nought that Ezechiel describeth man's heart in his colours. 
Ezechiel described the heart of man jere. xvii.  Pranum corhominis et inscrutabile. The heart of man is naughty, a crooked, & a froward piece of work.  
Let every man humble himself, & acknowledge his fault and do as saint Paul did.  
When the people to whom he had preached, had said many things in his commendation, yet he durst not justify himself. Paul would not praise himself, 
Paul durst not justify himself  to his own justification, and therefore when they had spoken those things by him, I pass not at all saith he. what ye say by me, I will not stand to your report, and yet he was not forward that when he herd the truth reported of him, he would say it to be false, but he said, I will neither stand to your report, though it be good and just, neither yet I will say that it is untrue. He was. bonus Pastor.  
A good shepherd. He was one of them. qui bene presunt. that discharged his cure, & yet he thought that there might be a farther thing in himself than he saw in himself.  
And therefore he said. The Lord shall judge me. I will stand only to the judgement of the Lord. For look whom he judges to be good, he is sure he is safe, he is cock sure. I spoke of this gear the last day, 
The truth gets hatred.  & of some I had little thank for my labour. I smelled some folks that were grieved with me for it, because I spoke against Temerarius judgement. What hath he to do with judgement (say they. I went about to keep you from arrogant judgement. Well I could have said more than I did, and I can say much more now. For why? I know more of my Lord admiral's death sith that time, than I did know before. O say they. The man died very boldly, he would not have done so, had he not been in a just quarrel.  

The argument of such men as though the Lord admiral's cause to be good because he took his death so boldli is confuted.  This is no good argument my friends. A man seemeth not to fear death, therefore his cause is good. This is a deceivable argument. He went to his death boldly. ergo he standeth in a just quarrel.  
The anabaptists that were brent here in divers towns in England (as I heard of credible men I saw them not myself) went to their death, 
The anabaptists how they took their death.  even Intrepide As ye will say without any fear in the world chearfullye. Well, let them go  
There was in the old doctoures times an other kind of poisoned heretics, 
The Donatists & how they died.  that were called Donatists. And these heretics went to their execution as though they should have gone to some joylle recreation or banquet, to some bealye cheer, or to a play. And will ye argue then? He goeth to his death boldly, or cheerfully, Ergo he dieth in a just cause. Nay that sequel followeth no more than this.  
A man seems to be afraid of death, Ergo he dieth evil. And yet our saviour Christ was afraid of death himself.  
I warn you therefore, 
judge not them in authority rashly.  and charge you not to judge them that be in authority, but to pray for them. It becometh us not to judge great magistrates, nor to condemn their doings, unless their deeds be openly and apparently wicked. charity requireth the same, for charity judgeth no man, but well of every body. And thus we may try whether we have charity or no, 
charity is the cognysaunce & badge of a christian man.  & if we have not charity we are not Gods disciples, for they are known by that badge. He that is his disciple, hath the work of charity in his breast.  
It is a worthy saying of a clerk, Charitas si est, operatur, si non operatur, non est. If there be charity it worketh. Omnia credere omnia sperare. To believe all things, to hope all, to say the best of the magistrates, & not to stand to the defending of a wicked matter. I will go farther with you now If I should have said all that I knew, 
M.L. said not all that he knew concerning the lord admiralles cause.  your ears would have yrked, to have heard it, & now God hath brought more to light. And as touching the kind of his death, whether he be saved or no, I refer that to God only. What God can do I can tell. I will not deny but that he may in the twynkeling of an eye, save a man, and turn his heart. What he did I can not tell. And when a man hath two strokes with an axe, who can tell that between two strokes he doth repent. It is very hard to judge, Well, I will not go so nigh to work, but this I will say, if they ask me what I thi●ke of his death? that he died very dangerously, yrkesomlye, horryblye.  
The man being in the tower wrote certain papers which I saw myself. 
The ii little papers which the Lord admiral wrote in the tower.  They were two lyttleones, one to my Lady mary's grace, and another to my Lady elizabeth grace, tending to this end, that they should conspire against my Lord protectors grace. Surely so seditiously as could be· Now what a kind of death was this, that when he was ready to lay his head upon the block, he turns me to the levetenauntes' servant and sayeth, bid my servant speed the thing that he wottes of? 
The words he spoke to the levetenauntes' servant.  Well, the word was over heard. His servant confessed these two Papers, and they were found in a shoe of his. They were sown between the souls of a velued shoe. He made his ink so craftily, and with such workmanship as the like hath not been seen.  
I was prisoner in the tower miselfe, and I could never invent to make ink so. It is a wonder to hear of his subtility. He made his pen of the aglet of a point that he plucked from his hose, 
The pen of the aglet of a point.  and thus wrote these letters so seditiously, as ye have heard, enforcing many matters against my Lord protectors grace, and so forth. God had left him to himself, he had clean forsaken him. What would he have done if he had lived still? that were a bout this gear, when he laid his head on the block at the end of his life. charity (they say) worketh but Godly, not after this sort. Well, he is gone, he knoweth his fare by this, he is either in joy or in pain. There is but two states if we be once gone. There is no change. 
There is but two states The state of salvation and the state of damnation.  This is the speech of the scripture. Vbicumque lignum ceciderit ibi erit, sive in austrum, sive in aquilone. Wheresoever the tree falleth, either into the south or in to the north, there it shall rest.  
By the falling of the tree, is signified the death of man. If he fall into the south he shall be saved.  
☞ For the south is hot, and betokeneth Charity or salvation. If he fall in the north in the cold of infidelity, he shall be dampened. There are but two states, the state of salvation, and the state of damnation.  
There is no repentance after this life, but if he die in the state of damnation, he shall rise in the same. Yea though he have a whole monkery to sing for him. He shall have his final Sentence when he dieth.  
And that servant of his, that confessed and uttered this gear was an honest man. 
The servant which uttered the secrets of the two letters is commended of M Latymer.  He did honestly in it. God put it in his heart. And as for the to there whether he be saved or no I leave it to God. But surely, he was a wicked man, the realm is well rid of him.  
It hath a treasure, that he is gone. He knoweth his fare by this.  
A terrible example surely, and to be noted of every man. Now before he should die, I heard say he had commendations to the king, 
The lord admiral had commendations to the king before his death.  and spoke many words of his majesty. All is the king, the King. Yea Bona verba. These were fair words the king the king I was travailed in the tower myself (with the kings commandment, and the counsel) and there was sir Roberte Constable, the Lord Hussye, the Lord Darsy. 
What the Lord Darsie said to master Latimer in the tower.  And the Lord Darsye, was telling me of the faithful service that he had done the kings majesty that dead is. And I had seen my sovereign Lord in the field (said he) and I had seen his grace come a against us, I would have lighted from my horse, and taken my sword by the point, and yielded it into his grace's hands. Marry quoth I but in the mean season ye played not the part of a faithful subject in holding with the people in a commotion, & a disturbance. It hath been the cast of all traitors to pretend nothing against the kings person, 
The common cast of all traitors.  they never pretend the matter to the king, but to other. Subiectts may not resist any magistrates, 
The office & duty of subjects.  nor ought to do nothing contrary to the the kings laws. And therefore these words, the king and so fourth, are of small effect. I heard once a tale of a thing that was done at Oxford twenty 
A thing that happened at Oxford.  years a go. & the like hath been sense in this realm as I was informed of credible persons, & some of them that saw it be alive yet.  

A priest rob of a great sum of money.  There was a priest that was rob of a great some of money, and there were ii or iii attached for the same robbery and to be brief were condemned & brought to the place of execution. The first man, when he was upon the ladder denied the matter utterly, & took his death upon it that he never consented to the robbery of the pressed, nor never knew of it. When he was dead, the second fellow cometh and maketh his protestation & acknoweleged the fault, saying, that among other grievous offences that he had done he was accessary to this robbery, and sayeth he, I had my part of it, I cry God mercy so had this fellow that died before me his part. Now who can judge whether this fellow died well or no? Who can judge a man's heart? The one denied the matter, 
It is hard to judge a man's heart.  and the t'other confessed it, there is no judging of such matters. I have heard much wickedness of this man, and I have thought oft, jesus, what will worth, what will be the end of this man.  
When I was with the bishop of Chichester in ward (I was not so with him, but my friends might come to me, 
☞ The bishops be stirred them so then, that some of them were never so diligence since.  & talk with me) I was desirous to hear of execution done (as there was every week, some in on place of the city or other) for there was three weeks sessions at newgate, and fourthnyghte Sessions at the Marshialshy, and so forth.  
I was desirous I say to hear of execution, because I looked that my part should have been theyrin, I looked every day to be called to it myself,  
Among all other I heard of a wanton woman, 
The whore that committed robbery.  a naughty liver. a whore, a vain body, ● was led from newgate to th● place of execution for a certain robbery that she had committed, and she had a wicked communication by the way. Here I will take otcasion to move your grace that such men as shall be put to death may have learned men to give them instruction, 
M. Latimer exhorteth the kings grace that learned men might be appointed to such as shall suffer & are convict persons.  and exhortation.  
For the reverence of God when they be put to execution, let them have instructors, for many of them are cast away for lack of instruction, and die miserably for lack of good preaching. This woman I say as she went by the way, had wanton and foolish talk, as this, that if good fellows had kept touch with her, 
The whore's words as she went to execution.  she had not been at this time in that case, and amongst all other talk, she said, that such a one, and named this man, had her maidenheade first, and hearing this of him at that time, I looked ever what would be his end, what would be come of him.  
He was a man the farthest from the fear of God that ever I knew or heard of in England. first, he was author of all this woman's whoredom. For if he had not had her maidenhead, she might have been married, and become an honest woman, where as now being nought with him, she fell afterward by that occasion to other. And they that were nought with her fell to robbery and she followed, and thus was he author of all this.  
This gear came by Sequels Peradventure this may seem to be a light matter, but surely it is a gr●ate matter, and he by unrepentance fell from evil to worse, and from worse to worst of all, till at the length he was made a spectacle to all the world. I have heard say, he was of the opinion that he believed not the immortality of the soul, that he was not right in the matter. And it might well appear by the taking of his death. But ye will say. What ye slander him, ye break charity.  
Nay it is charity that I do. We can have no better use of him now, then to warn other to beware by him.  
Christ saith. 
Lot's wife is our example to content ourselves with our state.  Memores estote ux oris Loth. Remember Loathes wife? She was a woman that would not be content with her good state, but wrestled with God's calling, & she was for that cause turned into a salt stone, & therefore the scripture doth name her as an example for us to take heed by. Ye shall see also in the second Chapter, how that God almighty spared not a number of his Angels, 
God spared not his angels.  which had sinned against him to make them examples to us to beware by. He drowned the whole world in the time of Noah and destroyed for sin the Cities of Sodom & Gomorhe. 
The whole world was drowned, Sodom and Gomor was burned and all for our example. Gene. xviii.  And why? Fecit eos exemplum i●s qui impre forent acturi. He made them an example to them that would do wickedly in time to come. If God would not spare them, think ye he will favour us? Thus may this man be an example to us. Let us all subjects judge well of our magistrates, in such matters and be content with their doings. 
An exhortation to all subjects not to murmur misjudge nor repine against the kings proceedings.  & look not to be of the counsel.  
And thus took I occasion to speak of him, & to profit you thereby, & I beseech you so to take it. He may be a good warning to us, & this is the best use that we can have of him now.  
I will go on a word or two, in the application of the parable and then I will make an end To what end, and to what purpose, brought Christ this parable of the wicked judge? The end is, 
To what end the parable of the wicked judge tendeth.  that we should be continually in prayer. Prayer is never interrupt but by wickedness. We must therefore walk orderly, uprightly, calling upon God in all our troubles, & adversitytyes, and for this purpose there is not a more comfortable lesson in all the scripture then here now in the lapping up of the matter. Therefore I will open it unto you. You miserable people, if there be any here amongst you, that are oppressed with great men and can get no help, I speak for your comfort, 
To whom in distress & oppression we shall resort.  I will open unto you, whither ye shall resort, when ye be in any distress. His good will is ready, always at hand, when so ever we shall call for it. And therefore he calls us to himself. We shall not doubt if we come to him. Mark what he sayeth to cause us believe that our prayers shallbe heard. Et deus non faciet vindictam. He reasons after this fashion Will not GOD, sayeth he, revenge his elect? and hear them? seeing the wicked judge heard the widow? He seemeth to go plainly to work, he willeth us to pray to God, and to none but to God. We have a manner of reasoning in the schools, and it is called Aminore ad main●. From the less to the more, 
An argument from the less to the more.  and that may be used here The judge was a tyrant, a wicked man, God is a patron, a defender, father unto us. If the judge then, being a tirante would here the poor widow, much more God will hear us in all distresses. He being a father unto us, he will hear us sooner, than the other being no father having no fatherly affection. Moreover, God is naturally merciful.  
The judge was cruel, and yet he helped the widow, much more than God will help us at our need.  
He sayeth by the oppressed. ●um ipso sum in tribulatione. I am with him in his trouble. His tribulation is mine.  
I am touched with his trouble. If the judge then being a cruel man heard the widow, much more GOD will help us, being touched with our affection. Furthermore, this judge gave the widow, no commandment to come to him we have a commandment to resort to GOD for he sayeth Inuoca mein die tribulationis: 
we have a commandment to resort to God.  call upon me in the day of thy tribulations, which is as well a commandment, as Non furaberis. Thou shalt not steal.  
He that spoke the one, spoke the other, and what so ever he be that is in trouble, and calleth not upon God, breaketh his commandment. Take heed therefore. The judge did not promise the widow help. God promised us help, & will he not perform it? He will, he wil The judge (I say) did not promise the widow help. God will give us both herring and helping. He hath promised it us with a double oath. Amen, amen, sayeth he, verily, verily, he doubles it.  
Quecumque pecieritis etc., what soever ye shall are in my name, ye shall have it. And though he put of some sinner for a time, and suffer him to bite on the bridle, to prove him (for there be many beginner's, but few continewars in prayer) yet we may not think that he hath forgotten us, & will not help us. Veviens veniet, non ●ardabit. When the help is most needful, them he will come and not tarry, He knoweth when it shallbe best for us to have help, though he tarry he will come at the last. I will trouble you but half a quarter of an hour, in the application of the parable, and so commit you to God.  
What should it mean that god would have us so diligent and earnest in prayer? 
why GOD would have us to be diligent & earnest in prayer.  Hath he such pleasure in our works? Many talk of prayer, and make it a lip labouring. Praying is not babbling, nor praying is not monkery.  
It is, to miserable folk that are oppressed a comfort, solace, and a remedy.  
But what maketh our prayer to be acceptable to God? It lieth not in our power. We must have it by an other mean. Remember what God said of his son:  
Hic est filius meus dilectus' in quo mihi bene complacui. 
why our prayer is acceptable to God.  This is my dear son in whom I delight. He hath pleasure in nothing, but in him.  
How cometh it to pass then, that our piayer pleaseth God? Our prayer pleaseth God, because Christ pleaseth God.  
When we pray, we come unto him, in the confidence of Christ'S merytestand thus offering up our prayers, they shallbe heard for Christ'S sake. Yea, christ will offer them up for us, that offered up once his sacrifice to God, which was acceptable, and he that cometh with any other mean than this, god knoweth him not.  
This is not the Missal Sacrifice, the popish sacrifice to stand at the aultare, and offer up Christ again. Out upon it that ever it was used.  
I will not say nay, but that ye shall find in the old doctors this word Sacrificium but there is one general solution for all the doctors that. S. Augustyne showeth us.  
The sign of a thing hath often times the name of the thing that it signifieth. As the supper of the Lord is the Sacrament of an other thing, it is a commemoration of his death which suffered once for us, & because it is a sign of Christ's offering up, therefore ye bears the name thereof. And this Sacrifice a woman can offer as well as a man. Yea, a poor woman in the belfre a hath as good authority to offer up this sacrifice, as hath the bishop in his pontificalibus, with his mitre on his head, his rings on his fingers, and Sandales on his feet. And whosoever cometh asking the father remedy in his necessity for Christ's sake, he offereth up as acceptable a sacrifice as any bishop can do. And so to make an end.  
This must be done with a constant faith, and a sure confidence in Christ. faith, faith, faith. We are undone for lack of faith. christ nameth faith here, faith is altogether. When the son of man shall come, shall he find faith on the earth? Why speaketh he so much of faith? because it is hard to find a true faith. He speaketh not of a political faith, a faith set up for a time, but a constant, a permanent, a durable faith, as durable as god's word. He came many times. first in the time of Noah, when he preached, but he found little faith. He came also when Loth preached, when he destroyed Sodom and Gomorhe.  
But he found no faith, and to be short he shall come at the latter day, but he shall find a little faith. And I ween the day be not far of. And when he was here carnally did he find any sayeth? Many speak of faith, but few there be that hath it  
christ mourneth the lack of it. He complaineth that when he came, he found no faith.  
This faith is a great state a Lady, a Duchess, 
Faith is a great stat & a Dutches.  a great woman, and she hath ever a great company and train about her (as a noble estate ought to have (first she hath a Gentleman usher that goeth before her, and where he is not there is not Lady faith.  
This Gentleman usher is called Agnitio pecctatorum▪ knowledge of sin, when we enter into our heart, & acknowledge our faults, and stand not about to defend them He is none of these wynkers▪ 
Knowledge of sin is gentle man usher to Lady faith.  he kyckes not when he hears his fault. Now as the Gentleman ushere goeth before her, so she hath a train that cometh be hind her, and yet though they come behind, they be all of faiths company, they are all with her, as Christ when he counterfeited a state going to Jerusalem, some went before him, and some after, yet all were of his company, so all these wait upon faith. She hath a great train after her besides her gentleman Usher, her whole household, and those be the works of our vocation, when every man considereth what vocation he is in, what calling he is in, and doth the works of the same, as to be good to his neighbour, to obey God. etc.  
This is the train that followeth Lady Sayeth, as for anexemple. An unfaithful judge hath first an heavy reckoning of his fault, repenting himself of his wickedness, and then forsaketh his iniquity, his impeietie, fearring of no man, walks upright, and he that doth not thus, hath not Lady faith, but rather a boldness of sin and abusing of Christ's passion. Lady faith is never without her gentle man ushere. 
faith is no anchors she 〈◊〉 hath many a attendant upon her parson.  nor without her train, she is no Anckres, she dwells not alone, she is never a private woman, she is never alone and yet many therebe that boast themselves that they have faith, and that when Christ shall come they shall do well enough. Nay nay, these that be faithful shall be so few, that Christ shall scarce see them. Many there be that runs sayeth saint Paul, but there is but one that receiveth the reward, it shall be with the multitude when he shall come, as it was in the time of Noah, and as it was in time of Loth.  

The sudden coming of the Lord in the time of Noah and Loth  In the time of Noah, they were eating and drinking, building planting, and suddenly the water came upon them, and drowned them.  
In the time of Loath also, they wear eating and drinking. etc. And suddenly the fire came upon them, and devoured them. And now we are eating and drinking. There was never such building then, as is now, planting, nor marrying. And thus it shallbe even when Christ shall come, at the judgement.  
Is eating and dryncking and marrying, reproved in scripture? Is it not? Nay he reproved not all kind of eating and drinking, he must be other ways understand.  
If the scripture be not truly expounded what is more erroneous? And though there be complayninges of some eating or drinking in the scripture yet he speaketh not as though all were nought.  
They may be well ordered, 
what eating & drinking is allowed and what is discommended.  they are God's allowance, but to eat and drink as they did in noah's time, and as they did in Loathes time, This eating and drinking, and marrying is spoken against. To eat and drink in the forgetfulness of god's commandment, voluptuously, in excess and glotonnie, this kind of eating and drinking is nought, when it is not done moderately soberly, 
What kind of marrying is reproved worthily.  and with all circumspection. And likewise to marry for fleshly lust, and for their own fantasy. There was never such marrying in Engglande, as is now. I here tell of stealing of wards to mary their children to. 
Stealing of wards. nay rather of lands.  This is a strange kind of stealing but it is not the wards, it is the lands that they steal. And some there be that knit up marriages together not for any love or Godliness in the parties, but to get friendship, 
Another kind of marriage & all●●egth.  and make them strong in the realm, to increase their possessions and to join land to land. And other there be that enuegle men's daughters, 
The inveglers of men's daughters are noted.  in the contempt of their fathers, and go about to marry them without their consent. This marrying is ungodly. 
The parents which force their children to marry whom they love not are worthily reprehended.  And many parents constrain their sons and daughters to marry where they love not, and some are beaten and conpulsed. And they that marry thus marry in a forgetfulness and obliviousness of god's commandments. 
A day will come shall pay for all.  But as in the time of Noah, suddenly a clap fell in their bosoms, so shall it be with us at the latter day when Christ shall come. 
I fear it be so little with some men, that a man can neither feel it not yet see it.  We have as little conscience as may be, and when he shall come, he shall lack Lady faith, welis them that shallbe of that little flock, that shallbe set on the right hand. etc.  
I have troubled you long, partly being out of my matter, partly being in. But now I will make an end. I began with this text. Quecunque scripta sunt. etc. So will I end now for mine own ease, as an old trevaunte with this sentence. Beati qui audiu ut Verbum dei. etc.  
Blessed are they that hear the word of God, and keepeth it. I told you in the beginning of this parable of Bene. Nil melius quam letari et facere. If I had ceaceased there all had been well, quoth the merry monk, so blessed are they that hear the word of God. But what followeth? and keep it.  
Our blessedness cometh of the keeping. 
Our blessedness cometh of the keeping.  It hangs all one the end of the tale, in crediting and assenting to the word, and following of it. And thus we shall begin our bessednes here, and at the length we shall come to the blessing that never shall have end, which God grant both you and me Amen.   

¶ The fift Sermon of Master Hugh Latymer, which he preached before the kings Majesty within his grace's palace at Westminster the fift. day of Apryll.  
QVecunque scripta sunt a● nostram doctrinam scripta sunt. All things that are written, they are written to be our doctrine. What doctrine is written for us in the parable of the judge, and the widow, I have opened it to you, most honourable audience.  
Some thing as concerning the judge, I would wish and pray, that it might be a little better kept in memory. that in the seat of justice, no more iniquity and unrighteousness, might reign. 
This I fear me is sooner wished then often seen but yet let us pray.   
Better a little well kept, than a great deal forgotten, I would the judges would take forth their lesson, that there might be no more iniquity used, 
Some can spell and spi out land and put together fast enough, but when they read or hear a good lesson, that cometh in at one ear and goeth out at the other.  nor brybetaking, for if there shall be bribing, they know the peril of it, they know what shall follow. I would also they should take an example of this judge that did say, not that that he thought himself, but our saviour Christ puts him to say that thing, that was hid unto himself. Wherefore I would ye should keep in memory, how unsearchable a man's heart is. I would ye should remember the fall of the Angles, and beware thereby, the fall of the old world, and beware thereby The fall of Sodom & Gomorh, and beware thereby. 
Mark many caveatis and beware bees.  The fall of Loathes wife, and beware thereby. The fall of the man that suffered of late, and beware thereby.  

The argument of the wicked judges should induce us to prayer.  I would not that miserable folk should forget the argument of the wicked judge, to induce them to prayer, which argument is this. If the judge being a tyrant, a cruel man, a wicked man, which did not call her to him, made her no promise nor in herying nor helping of her cause, yet in the end of the matter for the importunytyes sake did help her, much more almighty god which is a fathec who beareth a fatherly affection, as the father doth to the child, and is naturally merciful. and calleth us to him with his Promise that he will hear them that call upon him, that be in distress and burdened with adversity. Remember this. You know where to have your remedy. 
What may be wrought by prayer.  You by your prayer can work great efficacy, and your prayer with tears is an instrument of great efficacy. It can bring many things to pass. But what thing is that that maketh our prayer acceptable to god? is it our babbling? 
What maketh our prayer acceptable to God.  No, no, It it is not our babbling nor our long prayer. There is an other thing than it.  
The dignity and worthiness of our words, is of no such virtue. For whosoever resorteth unto God, not in the confidence of his own merits, but in the sure trust of the deserving of our Saviour jesus Christ, and in his passion.  

Our prayer pleaseth God for Christ's sake when we dystruste our own merits and trust in his deservings.  Whosoever doth invocate the father of heaven, in the trust of Christ's merits, which offering is the most comfortable and acceptable offering to the father. Whosoever I say offereth up Christ, which is a perfect offering, he can not be denied the thing he desireth so that it be expedient for him to have it. It is not the babbling of our lips, nor dignity of our words, but the prayer of the heart, is the offering that pleaseth thorough the only means of his son. For our prayer profiteth us because we offer Christ to his father.  
Whosoever resorteth to god without Christ, 
In all our prays we must bring a present with us to god and mark well who it is.  he resorteth in vain. Our prayer pleaseth, because of jesus Christ, whom we offer. So that it is faith, faith faith, is the matter. It is no prayer that is without faith, it is but a lip labouring, and monkery without faith. It is but a little babbling.  
I spoke also of lack of faith and upon that also I said, the end of the world is near at hand, For there is lack of faith now. Also the defection is come and swaruinge from the faith Antichrist the man of sin, 
Conjectures why the end of the world is supposed to be near at hand.  the son of iniquity is revealed, the latter day is at hand. Let us not think his coming is far of. But when soever he cometh he shall find iniquity enough, let him come when he will What is now behind? we be eating and drinking as they were in noah's time, and marrying I think as wickedly as ever was. 
As much wickedness used in our time as ever was in the time of Noe.  We be building, purchaching, planting in the contempt of goods word. He may come shortly when he will, for there is so much mischief and swerving from the faith (rayninge now in our days) as ever was in any age. It is a good warning to us all to make ready against his coming. This little rehearsalle I have made of the things I speak in my last sermon. 
M. Latimer returneth to his former question and to the dissolution of the same.  I will now for this day return to my question and dissolve it, whether god's people may be governed by a governor that beareth the name of a king or no. 
Weather gods people may be governed by a King or no.  The jews had a law that when they should have a king they should have him according to the election of god, he would not leave the election of a king to their own brains. 
The kings of the jews were elected and choose of God. i. Regu. viii.  There be some busy brains, wanton wits, that say, the name of a king is an odious name and wrteth this text of the scripture, where god seemeth to be angry & displeased with the Israelites for asking a king expounding it very evil & odiously. As who would say a king were an odious thing. I coming riding in my way, 
Our preaching must be framed according to the people before whom we preach.  & calling to remembrance wherefore I was sent, that I must preach &, preach afore the kings maiesti I thought it meet to frame my preaching according to a king Musing of this I remembered myself of a book that came from Cardinal Pole, 
C. Pole the kings traitor, a traitor against kind and nature.  master Pole the kings traitor, which he sent to the kings, majesty I never remember that man me think, but I remember him with a heavy heart, a witty man, a learned man, a man of a noble house, 
M. Latimer laments the defection of C. Pole & the breach of his allegiance to his liege and Roiale king.  so in favour that if he had tarried in the realm, and would have conformed himself to the Kings proceedings. I heard say, and I believe it verily, that he had been bishop of Yorcke at this day, To be a bidden by, he would have done much good in that part of the Realm. For those quarters have all ways had great need of a learned man, 
They need as greatly at this day as ever they did  and a preaching prelate. A thing to be much lamented that such a man should take such away. I here say he readeth much saint jeromes' works, and is well seen in them But I would he would follow saint Jerome, 
Cardinal Pole useth (they say) to read much saint jeromes' works.  where he expoundeth this place of scripture. Exite de illa peopule meus. Almighty god saith. Get you from it, get you from Rome, he calls it, the purple hore of Babylon. It had been more commendable to go from it, than to come to it. 
Rome is called of Jerome the purple hoore of Babylon.  What his sayings be in his book. I do not well remember, it is in the farthest end of my memory. He declareth himself in it, to have a corrupt judgement, 
He meaneth of the book that C. Pole did send to the king.  I have but a glimmering of it Yet in generally. I remember the scope of it. He goeth about to dissuade the king from his supremacy. 
The scope or state of the book, tends to disuade the king from his supremicye.  In his persuasions he is very whomlye, very quick and sharp with the King as these Cardinals will take well upon them. He sayeth that a king is an odious word and touched the pleace how god was offended with the Israelites for calling for a king, 
Well Spoken and like a Cardinal▪ who may lie by authority because he dwelleth at Rome.   
verily lightly he seemeth to set forth the title of a king. As though he should mean: what is a King? What should a King take upon him to redress matters of religiyn? It pertaineth to our holy father of Rome. A king is a name & a title rather suffered of God as an evil thing, then allowed as a good thing.  
Calling this to remembrance it was an occasion that I speak altogether before. Now I will answer to this For the answer I must some what rip the ayght Chapter of the first book of the Kings And that I may have grace. etc.  
TO come to the opening of this matter. I must begin at the beginning of the Chapter. that the unlearned (although I am sure, here be a great meany well learned (may the better come to the understanding of the matter Factum est cum senuisset Samuel fecit filios suos judices populo etc. 
i, Regu▪ viii.  It came to pass when Samuel was stricken in age, he made his sons judges over Israel. Of Samuel. I might fetch a process a far of, of the story of Elcana, who was his father, and who was his mother. Elcana his father had two wives. 
Atan●t (by the way) to such as use unlawful dis●orsementes.  Anna and Phenenna, and did not put them away, as do men now a days  
There was debate between these two wives.  
Phenenna in the doing of sacrifice, embraided Anna because she was barren, and not fruitful. I might take here occasion to entreat of the duty between man and wife, which is a holy religion, but not religiously kept. 
Anna of barren made fruitful and mother to Samuel.  But I will not enter into that matter at this time. Well, in process of time, God made Anna fruitful, thorough her devout prayer. She brought forth Samuel, who by the ordinance of God, was made the high priest. Father Samuel a good man, a singular example, and singular patron, a man alone, few such men as father Samuel was. 
Samuel being aged chose to him two suffragenes to assist him in his office.  To be short he was now come to age, he was an old man an impotent man, not able to go from place to place to minister justice, he elected and chose two suffragans, two coadiutours, two cohelpers, I mean not hallowers of bells, nor Christiners of bells (that is a popish suffraganship) he made them to help him, 
Why he chose his own two sons rather than any other.  to discharge his office, he chose his two sons rather than other, because he knew than to be well brought up in virtue, and learning, It was not for any carnal affection, he cared not for his renown, 
Samuel tendering the ease of his people appointed two officers.  or revenues, but he appointed them for the case of the people, the one for to supply his place in Bethsabe, & the other in Bethlem.  
As we have now in England, for the wealth of the Realm, two Lords presidents. Surely▪ it is well done, and a goodly order. I would there were a third in an other place.  

A third Lord president would do well  For the ease of his people, good father Samuel, and to discharge his office in places where he could not come himself, he set his two sons in office with him, as his suffragaynes, and as his Coadiutoures.  
Here I might take occasion to treat what old and impotent bishops should do, what old preachers should do, 
What the impotent and old bishops should do when they are not able to sustain the travail and pains of preaching  when they come to impotency, to join with them preachers preachers, not Belhalowers, and to depart, part of their living with them.  
I might have dilated this matter at large. But I am honestelye prevented of this common place, and I am very glad of it.  
It was very well handled the last sunday. 
There are ●o many such flese feders  They that will not for the office sake receive other, regard more the flese then the flock.  
Father Samuel, regarded not his revenues. Our Lord give them grace to be affected as he was & to follow him. etc. 
Amen  Though I say that I would wish more Lord presidents. I mean not that I would have prelate's Lords presidents, nor that Lord bishops should be Lord presydentes. 
M Latimer would not have bishops and prelate's Lord presidents.  As touching that, I said my mind and conscience the last year. And all though it is said, Presint, it is not mente that they should be Lord presydentes, the office of a presidenship is a civil office, and it can not be, that one man shall discharge both well. It followeth in the text. 
The office of a president-shyppe is a civil office and occupieth a man, wholly.  Non ambulaverunt filii eius in 〈◊〉 eyes. etc. His sons walked not in his ways, hear is the matter, here ye see the goodness of Samuel, how, when he was not able to take the pains himself for their own ease, he appointed them judges near unto them, as it were in the further parts of his Realm, to have justice rightly ministered. But what followed? 
The world will corrupt and deceive us or we beware of it, the devil is so crafty and lucre is so sweat.   
Though Samuel were good, and his children well brought up, look what the world can do? Ah crafty world. Whom shall not this world corrupt and deceive at one time or other?  
Samuel thought his sons should have proved well, but yet samuel's son walked not in their father's way, why? What then? Is the son always bound to walk in the father's way? 
The son is not always bound to walk in the father's ways.   
No ye must not take it for a general rule. All sons are not to be blamed in their fathers ways.  
Ezechias did not follow the steps of his father Ahaz, 

Ezechias did not follow the steps of his father Ahaz.  
iiii. Reg. xviii josyas reformed the ways of his father Amon iiii. Re. xxii, and xxiii   and was well allowed in it. josias the best king that ever was in jewry, reformed his father's ways, who walked in worldly policy.  
In his youth, he took away all idolatry, and purdged his Realm of it, and set a good order in all his Dominions, wrestled with idolatry.  
And although his father or his grand father Manasses (it makes no matter whether) repented him in the end, 
He was but right year old when he began to Reign.  he had no time to reform things, he left it to his son to be done  
josias began and made an alteration in his childhood, he turned all upsy-down, he would suffer no Idolatry to stand.  
Therefore, you must not take it for a general rule, that the son must ever walk in his father's ways.  
Here I will renew, that which I said before of the stiffnecked jews, the rebellious people (that is their title) they never spoke so rebelliousslye, as to say, 
We are more stiffnecked more rebellious and sturdyer than the jews,  they would not receive any alteration, till their king came to age. Much less we english men (if there be any such in England) may be ashamed.  
I wonder with what conscience folk can hear such things, and allow it.  
This josias made an notable alteration, and therefore take it not for a general rule, that the son shall always walk in his father's ways. 
This is no rule to reke● upon.   
Think not because he was slain in battle, that God was displeased with him. For herein God showed his gooodnes to him wonderfully, who would not suffer him to see the captivity that he would bring upon the Israelites. He would not him to have the sight, the feeling, and the beholding of his plague, 
josias was slain in battle of Pharaoh Necho king of Egypt at Ma●●d●o iiii. Reg. xiii.  he suffered him to be taken away before, and to be slain of the king of Egypt.  
Wherefore a just man must be glad when he is taken from misery. justus si morte preoccupatus fuerit in refri●erio erit.  
If a rust man be prevented with death, it shall be to his relief. He must think that he is one of those, whom the world is not worthy to have, it came of a singular goodness of god, that he was by death delivered from the sight of that captivity. Therefore take it not for a general rule, that the son be always bound to walk in the father's ways.  
Nolite in preceptis patrum ●estrorum incedere. Walk not in the commandments of your fathers For so it is said in an other place of scripture. It is spoken to the reproach of samuel's sons that they walked not in his way, for he was a good man.  
A wonderful thing that these children being so well brought up should so fall & be corrupt. If the devil can prevail and hath power against them, that had so Godly education, what vantage hath he at them that be brought up iniquity & covetousness? It is a Proverb that magistratus virum commonstrat. 
authority and office trieth what a man is.  office and authority showeth what a man is. A man knoweth not himself, till he be tried. Many there be that being with out office can rebuke magistrates, 
This hath been often times verefyed and seen in preachers before they were bishop pyd or benificed.  and find fault with men that be in office & preeminince. After when it cometh to their chance to come to office themselves, them they have taken out a new lesson. cum essem paruulus sapieham ut paruulus. When I was a child, I savoured as a child.  
They will do then as other men do, they are come to have experience, to be practisioners. 
Do as the most do, and the fewest shall wonder at them.  The maids child is ever best taught, for he that stands up right in office, he is the fellow, Samuel would never have thought that his sons should have been so corrupted. 
The state of a judge is dangerous and lucre is so lickorous that he that once likes of it, leketh it.  It is a perilous thing, a dangerous state to be a judge. They felt the smaker of this world, a perilous thing. And therefore Chrisostom sayeth. Miror si aliquis retrosum saluabitur. I marvel (sayeth he) that any ruler can be saved. If the peril were well considered, men would not be so desirous as they be. 
The good man nemo otherwise called nobody that dwelleth with utopia.  The world the world hath many subtle sleights, it is a crafty thing & very deceitful, a corrupter, & who is it whom the world doth not corrupt and blind at one time or other? What was the way they walked Declinaverunt post a●aritiam. That is one. They stooped after gains, turned a side after lucre. What followed Acceperunt munera They took rewards, 
They call them rewards but bribes is the first letter of their Christian name.  gifts, bribes (I should call them) for that is their right name. Peruerterunt judicium. They turned justice upsedowne. Either they would give wrong judgement, or else put of & delay poor men's matters.  
These were their ways, here is the devils genealogy. 
The devils genealogy the ladder of hell.  A gradation of the devils making. This is, Scala inferni. The ladder of hell.  
I told you before of Scala celi the ladder of heaven, I would you should not forget it. The steps thereof are set forth in the tenth to the Romans. The first is preaching, then hearing, 
preaching Hearing believing and salvation.  then believing, and last of all Salvation. Scala celi. is a preaching matter I tell you, and not a massyinge matter, god's instrument of salvation, is preaching. 
Well moved and Godly exhorted of M. Latimer but little minded & slowly followed for all that.   
Here I move you my Lords, not to be greedy and outrageous in enhancing, and raising of your rents, to the minishing, of the office of salvation. It would pity a man's heart to hear that, that I hear of the state of Cambrige, what it is in Oxford I can not tell. 
The studi of divinity decayed in Cambriege.  There be few do study divinity. but so many as of necessity must furnish the Colleges. For their livings be so small, and ●ayles so dear, that they tarry not there, but go other where to seek livings and so they go about. Now there be a few gentlemen and they study a little divinity. Alas what is that? it will come to pass that we shall have nothing but a little english divinity, 
The usurped supremytye of the bishop of Rome will not be kept out with a little english divinity.  that will bring the Realm into a very barbarousness, and utter decay of learning. It is not that I wise, that will keep out the supremacy of the bishop of Rome.  
Here I will make a supplication, 
M. Latimer his reasonable request for poor scholars exibytions.  that ye would bestow so much to the finding of scholars, of good wits, of poor men's sons, to exercise the office of salvation, in relieving of scholars, as ye were wont to bestow in Pilgrimage matters, in trentales, in masses, in pardons, in purgatory matters, Ye bestowed that liberally, bountyfully, but this was not well spent.  
You had a zeal but not Secundum scientiam. 
Where upon we may bestow our goods well and please God well.  Not according to knowledge. You may be sure if you bestow, your Gods on this wise, ye shall bestow it well to support and uphold God's word, wherein ye shall please God.  
I require no more, but that ye bestow so much Godly, as ye were wont to bestow ungodly.  
It is a reasonable petition, for God's sake, look upon it I say no more.  
There be none now but great men's sons in Colleges, and their fathers look not to have them preachers, 
They that have least need have most help.  so every way this office of preaching is pynchyt at.  
I will speak no more of Scal● celypunc; But I am sure this is Scala inferni, the right way to hell, to be covetous, to take bribes, and pervert justice. If a judge should ask me the way to hell. I would show him this way. 
The ready way down to the devil in hell.  first let him be a covetous man, let his heart be poisoned with covetousness. Then let him go a little further and take bribes, and last pervert judgement. Loo, hear is the mother and the daughter, and the daughter's daughter. Avarice is the mother, she brings for the bribe taking, and bribetaking, perverting of judgment  
There lacks a fourth thing to make up the mess, 
A tiburne tippet for bribe takers & perverters of judgement.  which so god help me if I were judge should be Haugum tuum, a tiburne tippet to take with him, and it were the judge of the kings bench, my Lord chief judge of England, yea, and it were my Lord Chanceloure himself, to tiburne with him.  
There was with in these xxx years a certain widow, 
The widow that was in prison.  which suddenly was attached, had to prison, endited, condemned, and there were certain learned men that visited her in the prison. Oh I would ye would resort to Prysonnes, A commendable thing in a christian realm, I would wish there were curates for prisons, that we might say, 
There should be curates of presones.  the curate of Newegat, the curate of the fleet and I would have them well waged for their labour. It is a holy day work to visit the prisoners, 
A holy day work to visit the presoners.  for they be kept from sermons. There was that resorted to this woman, who, when she came to preson, was all on her beads, and nothing else, a popish woman, and savoured not of jesus Christ. In process she was so applied that she tasted. 
The woman turned from papyltrye by the diligent resort of, the learned frequenting the preson.  Quam suavis est dominus. She had such a savour, such a sweetness and feeling that she thought it long to the day of execution. She was with Christ already, as touching faith.  
She had such a desire that she said with saint Paul. Cupio dissolui et esse cum christo. I desire to be rid, and to be with Christ. The word of God had so wrought in her. When she was brought to punishment, she desired to confess her fault, she took of her death, that she was guiltless in that thing she suffered for, and her neighbours would have borne her witness in the same. She was always an honest civil woman, her neighbours would have gone on her purgation a great way  
They would needs have her confess, then saith she. I am not guilty, would ye have me to make me guilty, where I am not? Yet for all this, she was a trespasar, she had done a great offence. But before I go forward with this, I must first tell you a tale.  
I heard a good while ago, a tale of one (I saw the man that told me the tale not long ago) in this auditory. He hath travailed in more countries than one.  
He told me that there was once a praetor in Rome, Lord mayre of Rome, 
A rich merchant cast in to the Castel-Aungell.  a rich man, one of the richest merchants in all the city, & suddenly he was cast in the castle Angel. It was herd of, & every man, whispered in an others ear. What hath he done? Hath he killed any man? No. Hath he meddled with Alum, our holy father's ambergris? No, Hath he counterfeited our holy father's Bulls? No. For these were high treasons▪  
One rowned an other in the ear and said. Erat Dives. He was a rich man. A great fault. Here was a goodly pray for that holy father. It was in Pope's julius time, he was a great warrioure. This pray would help him to maintain his wars, a jolly pray for our holy father.  
So this woman was Dives She was a rich woman, 
A gentle man of a long nose from such a nose, I pray God, Liberanos et saluanos.  she had her lands by the sheriffs nose He was a gentle man of a long nose. Such a cup, such a cover. She would not departed from her own. This sheriff was a covetnouse man, a worldly man. The judge at the enpaneling of the quest, had his gravelookes, and charged them with this. It was the Kings matter, look well upon it.  
When it makes for their purpurpose, they have the King, the king in their mouths. Well, some what there was, there was walking of angels between them. 
The sign of the judges skin.  I would wish that of such a judge in England now, we might have the skin hanged up. It were a goodly sign the sign of the judges skin. It should be Lotis wife, to all judges that should follow after. By this ye may perceive, it is possible for a man to answer for himself, 
A man may answer for himself and yet have wrong, and be absent, and yet have right.  and be arraigned at the bar, & nevertheless to have wrong. Yea, ye shall have it in form of law, and yet have wrong to. So it is possible▪ in a case, for a man that hath in his absence ataintement to have right, & no wrong.  
I will not say nay, but it is a good law for a man to answer for himself, this is reasonable, allowable & good. And yet such an urgent cause may be, such a respect to a common wealth, that a man may rightly be condemned in his absence. There be such causes that a man may in his absence be condemned, but not oft, except they be such cases that the reason of the general law may be kept. I am provoked of some to condemn this law, but I am not able, so it be but for a time, and upon weighty considerations, so that it be used rarely, seldomly, for avoiding distrubaunce in the common wealth, such an epiky and moderation may be used in it.  
And nevertheless it is very meet and requisite that a man should answer for himself▪  
We must consider the ground of the law: 
The reason of the law is the soul of the law.  for Ratio legis, anima legis. The reason of the law, is the soul of the law. Why? what is the reason and end of the law? It is this, that no man should be injured. A man may in his attayntment have no more wrong done him then if he answered for himself. Ah than I am not able to say, that in no wise, and arraignment may be turned in to attaintement. A man may have wrong (and that in open judgement) and in form of law, and yet allowed to answer for himself, and even so is possible he may have right, though he never answer for himself. I will not say but that the parliament houses both high and low, may err, and yet they may do well, & christian subjects must take all things to the best, 
How we must take the doings of the parliament.  and expound their doings well, although they can not yield, a reason for it, except their proceedings be manifestli wicked, For though they can not attain to see for what purpose things be done, it is no good reason that they be called evil done therefore. 
An untrue argument.  And is this a good argument, he is not allowed to answer for himself in this place or that place, where he will appoint: Ergo, he is not allowed to answer for himself? No. He might have answered the best he could for himself before a great meinie, and have had more to, if he had required them. Yea, and was commanded upon his allegiance to speak for himself, and to make answer, but he would not needs he would come out to judgement, and appoint the place himself.  
A man that answers for himself at the bar, is not allowed his man of law to answer for him, but he must answer himself. Yet in the Parliament, 
Fre liberty is granted to speak in the Parlyement house.  although he were not there himself, any friend he had, had liberty to answer for him, frank, and free, I know of the old manner. The tenor of the writs is this, Every man to speak the best he knoweth of his conscience, for the kings magesties' honour, and the wealth of the realm. There were in the Paliament in both houses, a great meinie learned men, conscionable men, wise men. When that man was attainted there, and they had liberty, there to say nay, to his attayntment if they would. Sure I am the most allowed it, or else it could not have gone forward.  
These premises considered. I would have you to bear such a heart, as it be cometh christian subjects. I know what men say of me well enough, I could purge myself.  
There is that provokes me to speak against this law of attayntement, they say I am not indifferent. Surely I would have it to be done rarely upon some great respect to the common wealth, for a voiding of greater tumult and peril.  

Paul was alowew to answer for himself.  saint Paul was allowed to answer for himself, if Lisias the tribune had not plucte him away from showing of his matter, it had cost him his life. 
Acts. xxi.  Where he was saved by the magistrate, being but a private man. Will ye not allow that some thing be done as well for saving of the magistrates life? It be hoves them of the Parliament to look well upon the matter. And I for my part think not but they did well, else I should not yield the duty of a subject.  
Some liken me to doctor Shaw, that preached at Paul's cross, 
M. Latimer likened to doctor Shaw.  that King Edward's sons were bastards. An easy matter for one of the counsel to doctor Shaw did. Me think you being the kings servant and his office, should think better on the King, and his council, though I were light of belief. If he had been a true man to his master, he would never have spoken it.  
The counsel needs not my lie, for the defence of that, that they do. I can bear it of myself. Concerning myself, that which I have spoken, hath done some good.  
You will say this. The Parliament house are wiser than I am, you might leave them to the defence of themselves. Although the men of the Parliament house can defend them selves, yet have I spoken this of a good zeal, and a good ground of the Admiralles writing, I have not feigned, nor lied one jot. Use your judgement and languages, as it becometh Christian subjects.  
I will now leave the honourable counsel to answer for themselves. He confessed one fact, 
One fact confessed of the admiral he would not have the king brought up like a ward in his minority.  he would have had the governance of the kings majesty. And wots ye why? He said he would not in his minority have him brought up like a ward. I am sure he hath been brought up so Godly, with such Schoolmasters as never king was in England, and so hath prospered under them, as never none did. I wot not what he mente by his bringing up like a ward, unless he would have him not to go his book and learn as he doth. Now woe worth him, yet I will not say so neither, 
kings should be learned.  but I pray God amend him, or else God send him short life, that would have my sovereign not to be brought up in learning, and would pluck him from his book. I advertise the therefore my fellow subject, use thy tongue better, and expound well the doings of the magistrates.  
Now to the purpose, for these things let me of my matter,  
Some say preachers should not meddle with such matters, but did not our Saviour jesus Christ meddle with matters of judgement, when he spoke of the wicked judge, to leave ensample to us that follow, to do the same?  
Ye see here, that Lady covetousness is a fruitful woman, 
Lady covetousness is a chylding woman  ever childing, and ever bringing forth her fruits. It is a true saying. Radi● omnium malorum avaricia. Covetousness is the root of all wickedness. One will say peradventure, you speak unseemly and in conveniently so to be against the officers▪ for taking of rewards in doing pleasures.  

He that buyeth dear must needs sell there after.  Ye consider not the matter to the bottom. Their offices be bought for great sums, now how shall they receive their money again, but by bribing ye would have them undone. Some of them gave. CC. pounds some .v. C. pound, some ii M pound. And how shall they gather up this money again, but by healping themselves in their office. And is it so trow ye? 
Ye must understand, yea, as well as cyvyl oil to make the sentence perfect.  Are civil offices bought for money? Lord God. Who would have thought that? Let us not be to hasty to credit it. For than we have the old proverb, Omnia ●e●●lpa Roma. allthings are sold for money at Rome, & Rome is come home to our own doors. If they by, they must needs sell, for it is wittily spoken. Vendere iure potest emerat ille prius. He may lawfully sell it, he bought it before. God forfend that ever any such enormity should be in England, that civil offices should be bought and sold, where as men should have them given them for their worthiness, I would the kings majesty should seek thorough his real me for meet men, 
Meet men able, are worthy to be put in office.  and able men, worthy to be in office, yea and give them liberally for their pains, and rather give than money to take the office in hand, than they to give money for it. This buying of offices is a making of bribery, it is an enducinge, and enforcing, 
It is a bribery to buy offices.  and compelling of men to bribery. Holy scripture qualyfieth the officers and showeth what manner of men they should be and of what qualites, Vi●os fortes. 
What m●nner of men officers should be.  Some translations have Viros sapientes. The English translation hath it very well. men of actyvitye that have stomachs to do their office, they must not be milk sops, 
They must have four properties.  nor white levered knights. they must be wise, hearty, hardy men of a good stomach. secondarily, he qualifieth them with the fear of god. He saith they must be Timentes deum. fearing God. For if he fear God he shallbe no briber, no perverter of judgement, faithful. Thirdly they must be chosen officers. In quibus est veritatis. In whom is truth. If he say it, it shallbe done. Fourthly. Qui oderunt avaritiam. Hating covetousness, far from it, he will not come ●ere it, that hateth it. 
five. C. pound, given for an office.  It is not he that will give v C pound for an office. With these qualities Gods wisdom would have magistrates to be qualyfied. This cometh from the devils consistoroy to pay .v. C. pounds for one office. If they pay so much, it must needs follow that they take bribes, 
They that are meet to bear office would be sought out & liberally feed. Selling of offices and selling of binefyces are both one. that is to say Simony otherwise called simony  that they be bribe takers. Such as be meet to bear office seek them out, hyere them, give them compotente and liberal fees that they shall not need to take any bribes. And if ye be at selling civil offices, ye are as they which sell their benefices, and so we shall have Omnia ue●●lia. All things bought for money. I marvel the ground gapes not and devours us, how be it, we ought not to marvel, surely it is, the great lenity of god that suffers it. Oh Lord in what case are we If the great men in Turkey should use in their religion of Mahomete to sell as our patrons commonly sell benefices here, the office of preaching, 
The Turk would not suffer that we do,  the office of salvation it should be taken as an intolerable thing. The turk would not suffer it in his common wealth. Patrons be charged to see the office done, 
The patron's duty, in bestowing of his benefice  & not to seek a lucre and a gain by his patron ship. There was a patron in England (when it was) that had a benefice fallen into his hand and a good brother of mine came unto him & brought him xxx Apples in a dish, 
The merry tale of the patron that sold a benefice for a deputy dish of Apples.  and gave them his man to carry them to his master. It is like he gave one to his man for his labour to make up the game, & so there was xxxi This man cometh to his master and presented him with the dish of Apples, saying. Sir such a man hath sent you a dish of fruit, and desireth you to be good unto him for such a benefice. Tush tush (quoth he) this is no apple matter, I will none of his apples. I have as good as these (or as he hath any) in mine own orcheard. The man came to the pryest again, and told him what his master said. Then quoth the priest desire him yet to prove one of them for my sake, he shall find them much better than they look for. He cut one of them and found ten pieces of gold in it. Marry quoth he, this is a good apple. The pryest standing not far of, hearing what the Gentle man said, cried out and answered, they are all one apples I warrant you Sir, they grew all on one tree, and have all one taste. Well, he is a good fellow, let him have it quoth the patron. etc. Get you a graft of this tree and I warrant you it shall stand you in better stead than all saint Paul's learning. 
A graft of gold to get a benefice with all, is worth a great deal of learning.  Well, let patrons take heed for they shall answer for all the souls that perish through their default. There is a saying that there be a great maenye in England that say there is no soul, 
The error of such as believe not the immortality of Souls.  that believe not in the immortality of man's soul, that think it is not eternal, but like a dogs soul, that think there is neither heaven nor hell. Oh Lord, what a weighty matter is this? What a lamentable thing in a christian common wealth? I can not tell what they say, but I perceive by their works that they think so, or else they would never do as they do. These sellers of offices show that they believe that there is neither hell nor heaven. It is taken for a laughing matter, well, I will go on. Now to the Chapter. The children of Israel came to Samuel and said S●●●uisti. Thou art grown into age. give us a King? Thy sons walk not in thy ways. What a heavens was this to father samuel's heart, 
Samuel was sorry for the warning of his son from his ways.  to here that his sons (whom he had so well brought up) should serve from his ways that he had walked in. Father Samuel goeth to God to know his will and pleasure in this matter, God answered, let them have a King. They have not cast the a way but me, that I should not reign over them.  
This is their ground that 
i Sam. viii.  say a king is an odious thing and not acceptable before the face of God. 
A place violented and forced to serve for other purpose than it was ever meant.  Thus they forcr and violent this place to make for their purpose, where no such thing is mente. Show the Israelites (saith God) and testify to them a kings authority & what a thing a king is, & what a king will do. And the will not persuade them, I will not hear them hear after, when they shall try unto me. I must needs confess that the jews trespassed against almighty God in ask of a King. 
Wherein the intent of the jews, did consist.  But hear is the matter, in what thing their offence stood, whether absolutely in asking a king, or in any other circumstance. It was in a circumstance. They said not. Ask us a king of God: but make us a king to judge us, 
The jews offended in three things  as all other nations have. They would have a king of their own swinge and of their own election, as though they passed not of God. In another point there was pride. They would be like the heathen & judged under kings as they were. Thirdly, they offended God because they asked a king to the injury & wrong of good father Samuel to depose him, 
A comparison between Samuel and his sons, and Ely and his sons.  so this was a wrong toward Samuel. It was not with Samuel & his children like as with Ealy & his children, Ophenes and Phines. They were cruel, who with hooks taken the flesh out of the pots when that sacrifice was offered to god, brought the people in to a contempt of God's word They were lecherers. Their s●nne were manifestly and notoriously known: 
Ely sons were leacherers & manifest offenders. i. Samuel.  but their father Elye knowing and hearing of it did blame them, but nothing to purpose, he did not earnestly & substantially chastise them, and therefore he was justly deposed of God The sins of Samuelles' sons were not known, they were not so notorious, wherefore, it was not with father Samuel as it was with Elye, 
samuel's Sons were bribers and perverters of judgement,  his sons faults were taking of bribes and perverting of judgements. Ye know that bribery is a secret fault, and therefore it was not known.  
It was done under a colour and a pretence of justice, hidlye & covertly done. Therefore because it stood in bribes it was not like in Samuel as in Ely. It is a dangerous thing to be in office for qui attingit picem coinquinabitur ad ea He that meddleth with pitch is like to be spotted with it. 
Bribes are like pyche.  Bribes may be assembled to pitch, for even as pitch doth pollute their hands the meddle with it: so bribes will bring you to perverting of justice. Beware of pitch, you judges of the world, bribes will make you pervert justice. Why you will say. We touch none. 
Anglice a receiver of his master bribes,  No marry. But my Mystres your wife hath a fine fing●r, she toucheth it for you or else you have a servant a ●●●eribus, he will say if you will come to my master & offer him a yoke of oxen, you shall speed never the worse, but I think my Master will take none, when he hath offered them to the master, then comes another servant and says. If you will bring them to the clerk of the kichen, you shallbe remembered the better. This is a fryerly fashion that will receive no money in their hands, 
A fryerly fashion in refusing of bribes. A goodly radg of papysh religion.  but will have it put upon their sleeves. A goodly rage of popish religion. They be like grey friars, they will not be seen to receive no bribes themselves but have other to receive for them. Though Samuel sons were privy bribers and kept the thing very close, yet the cry of the people brought it to Samuel, It was a hid kind of sin. For men in this point, would face it and brace it and make a show of upright dealing, when they be most guilty. 
But such ●orn carry bride in their bosoms that accused them  Nevertheless this gear came out. Oh wicked sons, that brought both their father to deposition and themselves, to shame. When Samuel herd of their fault, he went not about to excuse their faults. He would not bear with his sons. He would not. Communicari peccates alienis. 
Samuel would not be partaker of his sons offences.  Be partaker with his sons offences he said Ego senui, ecce filii mei vobiscum sunt. As soon as he heard of it, he delivered his sons to the people to be punished, He went not about to excuse them▪ nor said not, this is the first time, bear with them, but presented them by and by to the people, saying: Lo, here they be, take them, do with them according to their deserts. Oh I would there were no more bearers of other men's sins, than this good father Samuel was. I heard of late of a notable bloodshed. A●dio. sayeth S. Paul and so do I. I know it not, but I hear of it. There was a searcher in london, which executing his office displeased a merchant man, in so much that when he was doing his office, they were at words, the merchant man threatened him, the searcher said▪ the king should not lose his custom. The merchant goes me home & sharps his woodknife, & comes again & knocks him on the head & kills him, they that told me the tale sai it is winked at, they look thorough their fingers & will not see it.  
Wheyther it be taken up with a pardon or no I can not tell, but this I am sure, 
Ye but it were better to go to God then to be borne to the devil.  & if ye bear which such matters the devil shall bear you away to hell. Bloodshed & murder would have no bearing It is a heinous thing bloodshedding & especially voluntary murder & prepensed murder. Form Numerye God sayeth it polluteth the whole realm▪ 
Bludsheding ● prepensed murder would not be borne with all  Polluitur illa terra, et ●●non potest expiari sine sanguine. The land can not be purged nor cleansed again till his blood be shed that shed it. It is the office of a king to see such murders punished with death. 
The king beareth a sword before him and not a Peacock's feather.  Non frustra gesta gladium What will ye make of a king? He beareth a sword before him, (not a Peacock's feather) I go not about to styrrc you now to crudelitye, but I spoke against bearing of bloodshed. This bearing must be looked upon. In certain causes of murder such great circumstances may be, that the king may pardon a murderer. But if I were worthy to be of counsel, or if I were asked mine advice, I would not have the king to pardon a voluntary murderer, a prepensed murder.  
I can tell where one man slew an other, in a tounshyp, & was attached upon the same xii men were impaneled, the man had friends, the Sheriff laboured the bench, the xii men stack at it and said, except he would disburse xii crowns they would find him guilty.  
Means were found that the xii. crowns was paid. The quest comes in and says not guilty.  
Here was a not guilty, for xii. crowns. This is bearing, And some of the bench were hanged, they were well served. This makes men bold to do murder and slaughter. We should reserve murdering till, we come to our enemies, and while the King bid us fight. He that would be stur him than, were a pretty fellow in deed. Crowenes?  
If their crowns were shaven to the shoulders they were served well enough. I knew where a woman was gotwyth child, and was a shamed at the matter, and went into a secret place, where she had no women at her travail and was delivered of three children at a birth.  
She wrung their necks and cast them into a water, and so killed her children. suddenly, she was gaunt again, and her neighbours suspecting the matter, caused her to be examened, & she granted all. afterward she was rained at the bar for it, and dispatched and found not guilty, through bearing of friends and bribing of the judge.  
Where at the same sessions, another poor woman was hanged for stealing a few rags of a hedge, that were not worth a crown.  
There was a certain gentle, man a professor of the word of God (he sped never the better for that ye may besure) who was accused for murdering of a man, where upon he was cast into prison. And by chance as he was in prison one of his friends came unto him for to visit him, and he declared to his friend that he was never guilty in the murdering of the man. So he went his ways, the gentle man was arraigned & condemned, and as he went to his execution, he saw his friends servant, and said unto him. Commend me to thy master, and I pray the tell him, I am the same man still I was when he was with me.  
And if thou tarry a while, thou shalt see me die. There was suit made for this man's pardon, but it could not be gotten. 
An evil Sheriff may do some what for his friend in a Shire, he may help to hang up the guiltless.  belike the Shirives or some other bore him no good will. But he died for it. And afterward I being in the Tower, having leave to come to the lieutenants table. I heard him say that there was a man hanged afterward, that killed the same man for whom this gentle man was put to death. O Lord what bearing, what bolstering of naughty matters is this in a Christian realm? I desire your Majesty to remedy the matter, 
An Apostrophe to the king for redress of learning and bolstering of naughty matters.  and God grant you to see a redress in this realm in your own person.  
Although my Lord Protector I doubt not and the rest of the counsel do in the mean while all that lieth in them to redress things. I would such as be rulers, 
A Godly advertisement for noble men and masters but I fear me it is to Godly to be followed  noble men & masters should be at this point with their servants to certify them on this sort. If any man go about to do you wrong I will do my best to help you in your right. But if thou break the law thou shalt have justice. If ye will be manquellers, murderers, & transgressors, look for no bearing at my hands. A strange thing. What need we in the vengeance to burden ourselves with other men's sins? Have we not sins enough of our own? what need have I to burden myself with other men's sins? I have burdens and ii heaps of sins. One heap of known sins, an other of unknown sins. I had need to say. Aboccultis meis mundame domine O Lord deliver me from my hidden and my unknown sins,  
Then if I bear with other men's sins, I must say deliver me from my other men's sins. A strange saying, from my other men's sins. Who beareth with other folks offences, he communycateth with other folks sins. Men have sins enough of their own, although they bear not and bolster up other men in their naughtiness, this bearing, this bolstering & looking thorough their fingers: is nought. What the fair hap should I (or any else) increase my burden. Mine other men's sins for give me o lord A strange language they have hid sins of their own enough, although they bear not with gyltines of other men's sins  
Oh father Samuel would not bear his own sons. He offered his own sons to punishment. And said. Ecce filli mei vobiscum sunt. Even at the first time he said. Lo, here they be. I discharge myself, take them unto you, and as for my part.  
Prest● sum loqui coram domino et Christo eius. I am here ready to answer for myself, before the Lord and his anointed. Behold here I am, record of me before the Lord. Vtrum cuiusquam bona. etc. Whether I have taken any man's ox, any man's ass, or weather I have done any man wrong, or hurt any man, or taken any bribes at any man's hand. I can commend the english traslation that doth interpret munera, bribes, not gifts. They answered, nay forsooth. We know no such things in you. Testis est michi deus, saith he, God is witness, Quod nihil inveneritis in manu mea, That you have found nought in my hands. Few such samuel's are in England nor in the world. Why did Samuel this? mary to purge himself, he was enforced to it, for he was wrongfully deposed.  
Then by this ye may perceive the fault of the jews, for they offended not God in asking of a king, but for ask for a king to the wronging and desposition of good father Samuel, If after samuel's death the people had asked of God a king they had not faulted, but it is no small fault to put an innocent out of his office. King david likewise commanded his people to be numbered, and therewith offended God grievously Why? might he not know the numbered of his people? Yes, it was not the numbering of the people that offended God, for a king may number his people, but he did it of a pride, of an elation of mind, not according to God's ordinance, but as having a trust in the numbered of his men, this offended God.  
Likewise the jews asked a king, and there with they offended not God. But they asked him with such circumstances, that God was offended with them.  
It is no small fault to put a just man out of his office, & to depose him unworthily.  
To choose a King contrarying the ordinance of God is a casting away of God and not of a king.  
Therefore doubt not, but the title of a king, is a lawful thing, is a lawful title, as of other magistrates. Only, let the kings take heed, that they do as it becometh Kings to do, that they do their office well. It is a great thing, a chargeable thing. Let them beware that they do not. Communicare peccatis alienis.  
That they bear not with other men's faults for they shall give a straight account for all that perisheth, thorough their negligence. We perceive now what this text meaneth.  
It is written in the last of judicum. In diebus illis non erat rex in Israel. In those days there was no king in Israel, every man did that which seemed right in his own eyes. Men were then allowed to do what they would. When men may be allowed to do what they will, then is it as good to have no king at al. Here is a wonderful matter, that unprechinge prelate's should be suffered so long. They can allege for themselves vii C. years. This while the Realm had been as good to have no king, likewise these bribing judges hath been suffered of a long time, & then it was, Quasi non fuisset rex in anglia. To suffer this is as much to say. There is no king in England. It is the duty of a king to have all states set in order to do their office. I have troubled you to long. I will make an end briefly. Beati qui audi unt verbum dei. Blessed be they that here the word of god, but so that they follow it, & keep it in credit, in memori, not to deprave it & slander it, & bring the preachers out of credit, but that follow it in their life, and live after it. He grant you all that blessing that made both you and me. Amen.   

¶ The sixth Sermon of Master Hugh Latymer, which he preached before the kings Majesty within his grace's palace at Westminster the xii day of Apryll.  
QVecunque scripta sunt ad nostram doctrinam scripta sunt. All things that are written, they are written to be our doctrine. What doctrine is written for us in the viii Chapter of the first book of the Kings, I did partly show unto you (most honourable audience) this day sennyght, of that good man father Samuel, the good judge how good a man he was, what helpers, and coadiutours, he took unto him, to have his office well discharged. I told you also of the wickedness of his sons, how they took bribes, and lived wickedly, and by that means, brought both their father, and themselves to deposition. And how the people did offend God in asking a King in father Samuelles time. And how father Samuel was put from his office, who deserved it not. I opened to you also, how father Samuel clears himself, that he knew not the faults of his sons he was no bearer with his sons, he was sorry for it, when he heard it, but he would not bear with them in their wickedness. Filii mei vobiscum sunt my sons are with you saith he Do with them according to their deserts, I will not maintain them, nor bear with them. After that he clears himself at the kings feet, that the people had nothing to burden him with all, neither money, nor money worth. In treating of that part, I chanced to show you, what I heard of a man that was slain, and I hear say it was not well taken.  
For soothe I intend not to impair any man's estimation or honesty, and they that enforce it to that, enforce it not to my meaning, I said I heard, but of such a thing, and took occasion by that, that I heard, to speak against the thing, that I knew to be nought, that no man should bear with any man to the maintenance of voluntary and prepensed murder. And I hear say sins, the man was other wise an honest man, and they that spoke for him, are honest men. I am inclinable enough to credit it. I spoke not because I would have any man's honesty impaired. Only I did as saint Paul did, 
Theprachers are occasioned by hearing to invehe against such vice as the people are infected with as paul to the corinth. the. i.x.xi. Cham  who hearing, of the Corinthyans', that there should be contentions and misorder among them, did write unto them that he hard, and there upon by occasion of hearing he set forth very wholesome doctrine of the supper of the Lord. We might not have lacked that doctrine I tell you. Be it so the Corinthians had no such contentions among them, as Paul wrote of, Be it so, they had not misordred themselves, it was neither of, nor on, to that that Paul said. The matter lay in that, that upon hearing he would take occasion to set out the good & true doctrine. So, I did not affirm it to be true that I hard. I spoke it to acquires you, 
Why M. L. used this example and to what end & purpose.  to be ware of bearing, with wilful and prepensed murder. I would have nothing enforced against any man. This was mine intent and meaning. I do not know, what ye call chaunche medley in the law, it is not for my study. 
Chance med●●.  I am a scholar in scripture in gods book, I study that. I know what voluntary murder is before God. If I shall fall out with a man He is angry with me, and I with him, and lacking opportunity and place, 
Voluntary murder mystermed chanche medley.  we shall put it of for that time, in the mean season I prepare my weapon, & sharp it against another time, I swell and boil in this passion towards him. I seek him, we meddle together, it is my chance by reason my weapon is better than his, & so fourth, to kill him, I give him his deaths stroke, in my vengeance and anger. This call I voluntary murder in scripture, what it is in the law I can not tell. It is agreate sin, and therefore I call it voluntary. I remember what a great Clerk writeth of this.  
Omne peccatum adeo est voluntarium, ut nisi sit voluntarium, non sit peccatum. Every sin (sayeth he) is so voluntary, 
He meaneth anstyn.  that if it be not voluntary, it can not be called sin. Sin is no actual sin, if it be not voluntary. I would we would all know ou●e faults and repent, that that is done, is done, it can not be called back again. God is merciful, 
The time of repentance is here.  the King is merciful, hear we may repent, this is the place of repentance When we are gone hence, it is to late then to repent. And let us be content with such order as the magistrates shall take. But sure it is a perilous thing to bear with any such matter. I told you what I hard say, I would have no man's honesty impaired by my telling. I hard say since of another murder, that a spaniard should kill an English man, 
The spaniard that killed the Englyshman  and run him thorough with his sword: they say he was a tall man. But I here it not that the spaniard was hanged for his labour. If I had, I would have told you it to. They fell out. as the tale goeth, a bont a whore. O Lord what whoredom is used now a days. As I here by the relation of honest men, which tell it not after a worldly sort, as though they rejoiced at it, but heavily, with heavy hearts how GOD is dishonoured by whoredom in this city of London. 
As abominable whoredom used in london as ever was upon the bank  Yea the bank, when it stood, was never so common. If it be true that is told, it is marvel that it doth not sink, and that the earth gapeth not and swalloweth it up. 
Let us fear the one & put no doubt but that the other is to foul a tale to be a lie  It is wonderful that the City of London doth suffer such whoredom unpunished. God hath suffered long of his great lenity, mercy, and benygnitie, but he will punish sharply at the length, if we do not repent. There is sum place in London, 
There be places in London privileged where whoredom is haunted.  as they say: Immunity, Impunity. What should I call it? a pryveledged place for whoredom. The Lord Mayer hath nothing to do there, the sheriffs, they can not meddle with it. And the quest, 
A laulesse place of licentious liberty.  they do not inquire of it and there men do bring their whores: yea, other men's wives, and there is no reformation of it.  
There is such dicing houses also, they say, 
Dicing houses.  as hath not been wont to be, where young Gentlemen dice away their thrift, and where dicing is, there are other follies also For the love of God let remedy be had, let us wrestele and strive against sin? men of England in times passed, when they would exercise themselves (for we must needs have some recreation, 
shooting was wont to be the old exercise of England but the pastime is to painful for our dainty dys●rs.  our bodies can not endure without some exercise) they were wont to go a broad in the fields a shooting▪ but now it is turned in to glozing, gulling, and whoring within the house.  
The art of shuting hath been in times past much esteemed in this realm, 
shooting hath been set by in times past.  it is a gift of God that he hath given us to excel all other nations with all, It hath been god's instrument whereby he hath given us many victories against our enemies. 
Whoring in the towns in stead of shuting in the fields.  But now we have taken up whoring in towns, in stead of shuting in the fields. A wondrous thing, that so excellent a gift of God should be so little esteemed. I desire you my Lords, even as ye love the honour, and glory of GOD, and intend to remove his indignation, let there be sent fourth some proclamation, some sharp proclamation to the justices of peace, for they do not their duty. justices now be no justices, there be many good acts made for this matter already. Charge them upon their allegiance that this singular benefit of god may be practised, and that it be not turned into bolling, glozing and whoring within the towns, for they be negligent in excecuting these laws of shooting. In my time, my poor father, 
M. L. father taught him the feayte of shooting in a long bow.  was as diligent to teach me to shoot, as to learn me any other thing, and so I think other men did their children. He taught me how to draw, how to lay my body in my bow, and not to draw with strength of arms as other nations do, but with strength of the body I had my bows bought me according to my age & strength as I increased in them, so my bows were made bigger, and bigger, for men shall never sho●e well, except they be brought up in it. It is a goodly art, a wholesome kind of exercise, & much commended in physic. 
shooting is commended of Marcilius Phicinus.  Marcilius Phicinus in his book de triplici vita (it is a great while since I read him now) but I remember he commendeth this kind of exercise, and saith, that it wresteleth a against many kinds of diseases. In the reverence of God, let it be continued. Let a Proclamation go fourth, charging the justices of Peace, that they see such Acts & statutes kept, as were made for this purpose. I will to my matter. I intent this day to entreat of a piece of scripture, written in the beginning of the fift Chapter of Luke. I am occasioned to take this place by a book sent, to the Kings majesty that dead is, by Master Pole. It is a text, 
Regynald Pole the Cardinal.  that he doth greatly abuse, for the supremicye. He racks it, and vyolentes it, to serve for the maintenance of the bishop of Rome. And as he did enforce the other place, that I entreated of last, so did he enforce this also, to serve his matter. The story is this.  
Our saviour Chryst was come now to the bank of the water of Genezareth.  
The people were come to him, and flocked about him, to hear him preach.  
And jesus took a boot that was standing at the pool, it was Symones boat, 
jesus sat in symones boat  and went into it. And sitting in the boat he preached to them that were on the bank. And when he had preached and taught them, he spoke to Simon and bade him launch out further into the deep, and louse his nets, to catch fish. And Simon made answer, and said. Master, we have laboured all night. but we caught nothing how be it at thy commandment because thou byddeste us. we will go to it again. And so they did, and caught a great draft, a myraculus draft so much that the net broke, & they called to their fellows that were by, for they had two boots to come to help them, and they came and filled both their boots so full, that they were nigh drouning. This is the story: That I may declare this text so, that it may be to the honour of God and edification of your souls and mine both. I shall desire you to help me with your prayer in the which. etc.  
Factum est autem. (Saith the text) Cum turba irrueret in eum. 
In the .v. of Luke.  Sayncte Luke tells the story, and it came to pass, when the people pressed upon him, so that he was in peril to be cast into the pond they rushed so fast upon him and made such throng to him. A wondrous thing, what a desire the people had in those days to hear our saviour christ preach, and the cause may be gathered of the latter end of the Chapter that went before. 
iiij. of Luke.  Our saviour Christ had preached unto them, and healed the sick folks of such diseases and maladies as they had, and therefore the people would have retained him still. But he made them answer, and said.  
Et alijs civitatibus oportet me evange lizare regnum dei, nam in hoc missus sum. I must preach the kingdom of GOD to other cities also, I must show than my father's will: for I came for that purpose. I was sent to preach the word of God. 
An example of Chryst for our unpreaching prelate's.  Our saviour Chryst said, how he must not tarry in one place, for he was sent to the world to preach every where. Is it not a marvelous thing, that our unpreaching prelate's can read this place, & yet preach no more than they do. I marvel, that they can go quietly to bed, and see how he allureth them with his example, to be diligent in their, office. 
A godly lesson how our saviour Chryst fled from glory.  Here is a godly lesson also how our Sayvoure Christ fled from glory. If these ambyciouse parsons, that climb to honour by by walks inordinately, would consider this example of jesus christ, they should come to more honour than they do: for when they seek honour by such by walks, they come to confusion honour followeth them that i'll from it. Our saviour Christ, 
Honour followeth them the i'll from it.  got him away early in the morning, and went unto the wilderness. I would they would folow● this example of Christ, and not seek honour by such by walks as they do. But wha● did the people? when he had hid himself, 
The comen people smelled Christ out in the wilderness & followed him thither but so did not the scribes the Pharisees nor the bishops.  they smelled him out in the Wylldernes, and came unto him by flocks, and followed him a great number. But where reed you that a great number of scribes and pharisees, and bishops followed him. There is a doctor that writeth of this place his name is doctor Gorrham, Nycolas Gorrham, I knew him to be a school Docture agreate while a go. but I never knew him to be an interpreter of scripture till now of late▪ he sayeth thus, maior devocio in laicis Vetulis quam in clericis etc. There is more devotion sayeth he, in lay folk, and old wives, These simple folk▪ the vulgar people, them in the clerks, they be better affected to the word of God, than those, that be of the clergy, I marvel not at the sentence, but I marvel to find such a sentence in such a doctor. If I should say so much, it would be said to me, that it is an evil bird that defiles his own nest, and Nemo leditur nisi a ●epso. There is no man hurt, but of his own self. There was verified the saying of our savour Christ Which he spoke in an other place. Vbicun●ue fuerit cada●●●, ibi eō gregabuntur a●nile. Wheresoever a dead carionis, thither will the eagles gather. Our saviour christ compares himself to a dead● carrion, 
Christ compares himself to a dead carrion  for where the carrion is there will the Eagles be, and though it be an evil smell to us and stinks in a man's noose yet it is a sweet smell to the Eagles, they will seek it out. So the the people sought out Christ, they smelled his savour, he was a sweat smell to them. He is. Odour nite advitam. the smell of life to life They flocked about him like Eagles. Christ was the carrion, and the people were the Eagles. They had no pleasure to hear the Scribes, and the Pharisees they stank in their nose, their doctrine was unsavoury, it was but of Loliones, of decimations of Anets seed, and cumin and such gear. There was no comfort in it forsore consciences ●es, there was no consolation for wounded souls, there was no remedy for sins, 
The Pharisees doctrine was void of remedy for sin.  as was in Christ's doctrine. His doctrine eased the burden of the soul, it was sweet to the common people, & sour to the Scribes. It was such comfort and pleasure to them, that they came flocking about him. wherefore came they? Vt audirent verbum dei it was a good coming. They came to hear the word of God. It was not to be thought that they came all of one mind to here the word of GOD. It is likely that in so great a multitude some came of curiosity, to here some nouelles, & some can smelling a sweet savour, to have consolaon & comfort of god's word, 
We can not be saved with out hearing 〈◊〉 the word 〈◊〉 God.  for we cannot be saved without hearing of the word. It is a necessary way to salvation.  
We can not be saved without faith, and faith cometh by hearing of the word. Fides exa● ditu. And how shall they hear without a preacher? I tell you it is the footsteps of the ladder of heaven, 
The footsteps of the ladder of salvation.  of our salvation. There must be preachers if we look to be saved. I told you of this gradation before in the tenth to the Romans. Consider it well. I had rather ye should come of a naughty mind, to hear the word of God, for novelty, or for curiosity to hear some pastime, then to be a way. I had rather ye should come as the tale is by them gentlewoman of London. One of her neighbours met her in the street, and said mestres whether go ye, mary said she, I am going to S. Thomas of Acres to the sermon I could not sleep all this last night, 
M. L exhorteth them to resort to the hearing of sermons notwithstanding they purpose of their coming is not all of the best.  and I am going now thither, I never failed of a good nap there. And so I had rather ye should go a napping to the sermons, than not to go at al. For with what mind so ever ye come, though ye come for an ill purpose, yet peradventure ye may chance to be caught or ye go, the preacher may chance to catch you on his hook. Rather than ye should not come at all, I would have you come of curiosity, as saint Augustyne came to hear Saint Ambrose. 
S. Augustine came of curiosity to Milan to here Ambrose.  When saint Augustyne came to Myllane, (he tells the story himself in the end of his book of confessions) he was very desirous to here S. Ambrose, not for any love he had to the doctrine that he taught, but to here his eloquence, whether it was so great, as the speech was and as the brute went. Well, before he departed Sayncte Ambrose caught him on his hook and converted him so, that he became of a Manyche, and of a Platonist a good christian, 
S Agustine be came of a Maniche a christian.  a defender of Christ's religion, and of the faith afterward. So I would have you come to sermons, It is declared in many more places of scripture, how necessary preaching is, as this evangelium est potentia dei. adsalutem omni credenti. The preaching of the Gospel, is the power of god to every man that doth believe He means gods word opened It is the instrument, & the thing whereby we are saved. 
Beware of diminishing the office of preaching.  Beware beware ye dyminyshe not this office, for if ye do, ye decay god's power to all that do believe. Christ saith consonant to the same. Nisiquis renatus fuerit esuper ●is, non potest videre regnum dei. Except a man be borne again from above, he cannot see the kingdom of God. He must have a-regeneration: and what is this regeneration? 
What is regeneration or to be borne from above  It is not to be Christened in water (as these fire brands expound it) and nothynyge else. How is it to be expounded them? saint. Peter showeth. That one place of scripture declareth another. It is the circumstance, 
One place of scripture declareth another.  and collation of places that make scripture plain. Regeue●● mur autem (sayeth saint Peter) and we be borne again. How? Non ex semine mortali, sed immortali. Not by a mortal sede, but by animmortall. What is this immortal seed? persermonem dei viventis. By the word of the living God, 
How necessary the office of preaching is to our salvation.  by the word of God preached and opened. Thus cometh in our new birth. Here you may see how necessary this office is to our salvation. This is the thing that the devil wrestleth most against. It hath been all his study to decay this office. 
The devil is diligent to decai preaching  He worketh against it as much as he can he hath prevailed to much, to much in it. He hath set up a state of unpreaching prelacy in this Realm this. vii.c. year, A state of unpreching prelacy He hath made unpreaching prelate's, He hath stirred up by heaps to persecute this office in the title of heresy. He hath stirred up the Magistrates to persecute it in the title of sedition. And he hath stirred up the people to persecute it with exprobrations & slanderous words, as by the name of new learnening strange preacheing: 
If a priest had left mass undone on a sunday he would have though himself undone on monday.  and with impropriations he hath turned preaching in to private Masses. If a priest should have left Mass undone On a sunday within these ten years, all England should have wondered at it, but they might have left of the sermon twenty sundays and never have been blamed. 
Note the propostorous judgement of the priests.  And thus by these impropriations private Masses were set up, and preparing of god's word trodden under foot. Bu● what doth he now? 
The devil be stars him still he is never idle though he be never mell occupied.  what doth he now? he stirs men up to outrageous rearing of rents, that poor men shall not be able to find their children at the school to be divines. What an unreasonable devil is this? he provides a great while before hand for the time that is to come. He hath brought up now of late the most monstrous kind of covetousness that ever was heard of. 
A monstrous kind of covetousness deui●ed by the devil these ferming of benefices.  He hath invented fee ferming of benefices, and all to decay this office of preaching, in so much that when any man hear after shall have a benefice, he may go where he will for any house he shall have to dwell upon, or any glebe land to keep hospitalytye withal, but he must take up a chamber in an Alehouse & there sit and play at the tables all the day. 
The selling of benefices by patrons perceived by the devil.  A good lie curate. He hath caused also through this monstrous kind of covetousness, patrons to sell their benefices. Yea what doth he more? He gets him to the university, and causeth great men, 
The devil goeth to th● university to teacy but not to learn.  and esquires to send their sons thither, & put out poor scholars that should be divines: for their parents intend not they shallbe preachers, but that they may have a show of learning. Tut it were to long to declare unto you what desceite & means the devil hath found to decay the office of salvation, this office of regeneration. But to return to my matter. The people came to here the word of god, they heard him which I remember now a saying of saint Chrisostome, and peradventure it myghce come here after in better place, but yet I will take it, whiles it cometh to mind. The saying is this. Et loquentem eum audierunt in silentio, seriem locucionis non interrumpentes. They herd him (saith he) in silence not interrupting the order of his preaching. He means: they heard him quietly, with out any shoveling of feet, 
The misorder of walkers janglers Ideltalkers shoveling of feet hussing and b●ssyng in time of the sermon is used in. Manchester as well as at london.  or walking up and down. surely it is an ill misorder, that folk shallbe walking up and down in the sermon time) as I have seen in this place this Lente) and there shallbe such hussing and bussing in the preachers ear, that it maketh him often times to forget his matter. O let us consider the Kings majesties goodness, This place was prepared for banqueting of the body, and his Majesty hath made it a Place for the comfort of the soul, and to have the word of God preached in it, showing hereby that he would have all his subjects at it, 
To whut end the Kings Grace orbeined the bā●etinge place.  if it might be possible. Consider what the Kings Majesty hath done for you, he alloweth you all to here with him. Consider where ●e be. first ye ought to have a reverence to God's word, and though it be preached by poor men, yet it is the same word that our saviour spoke. Consider also the presence of the Kings Majesty Gods high vicar in earth, having a respect to his parsonage, ye ought to have reverence to it, & consider that he is gods high minister, & yet alloweth you all to be partakers with him, of the hearing of god's word. This benefit of his, would be thankfully taken, and it would be highli esteemed. Hear in silence, as Chrisostom sayeth. It may chance that sum in the company may fall sick, or be diseased. If there be any such, let them go away with silence, let them leave their salutations till they come in the court, let them depart with silence. I took occasion of Chrisostomes' words to admonish you of this thing.  
What should be the cause, that our saviour Christ went into the boat? the Scripture calleth it. Navis or navicula. But it was no ship, it it was a fisher's boat, they were not able to have a ship. What should be the cause, why he would not stand on the bank & preach there, but he desired Peter to draw the boat somewhat from the shore into the mids of the water? What should be the cause? 
Why Christ would rather go into the boat than stand upon the land or the bank.   
One cause was, for that he might sit their more commodiously, then on the bank, an other cause was, for that he was like to be thrust into the pond of the people that came unto him. why? our saviour Christ might have with stand them, 
An answer to a preveis objection the figure is called antipophora.  he was strong enough to have kept himself from thrusting into the water. He was stronger, them they all, & if he had listed he might have stand on the water, as well as he walked on the water, truth it is, so might he have done in deed. But as it was sometime his pleasure to show the power of his godhead, so he declared now the infirmity and imbecility of his manhood. Hear he giveth us an example what we shall do, we must not tempt God by any miracles, 
God must not be tempted so long as we may work by ordinary means.  so long as we may walk by ordinary ways. As our saviour Christ when the devil had him on the top of the temple, and would have had hid him cast himself down, he made him this answer. Non tentabis dominum deum 〈◊〉. Thou shalt not tempt thy lord God, as if he should have said, We may not tempt God at all. It is no time now to show any miracles, there is an other way to go down, by gresinges. Thus he did to show us an example, that we must not tempt God, 
We must not tempt god.  except it be in extreme necessity, and when we cannot other ways remedy the matter to leave it all to God, else we may not tempt the majesty of his ●●yte. Beware tempting of God? well, he comes to Symons boot, and why rather to Symons boat then another. 
Why Christ came into simon's boat rather than into any other.  I will answer, as I find in experience in myself. I came hither to day, from Lambeth in a whirry and when I came to take my boat, the water men came about me (as the manner is) and he would have me, & he would have me. I took one of them▪ Now ye will ask me why, I came in the boat, rather than in another, because I would go in to tha● that I see stand nex●e me, it stood more commodiously for me. And ●o did Christ by Simons boat. It stood nearer for him, he saw a better seat in it. A good natural reason. Now come the papists, and they will make a mystery of it, they will pike out the supremesy of the Bishop of Rome in Peter's boat. We may make allegories enough of every place in scripture, 
A simple matter that standeth upon so weak agrund  but surely, it must needs be a simple matter that standeh on so week a ground. But ye shall see further. He desired Peter to thrust out his boat from the shore. He desired him. Hear was a good lesson for the bishop of Rome, & all his college of Cardinals to learn humility and gentleness. Rogabateum. He desired him it was gently done of him, with out any austerity, 
A good lesson of humility.  but with all urbanitye, wildness, & softness, and humility. What an example is this, that he giveth them hear? but they spy it not, they can see nothing but the supremycye of the bishop of Rome. A wondrous thing, what sight they have. They see nothing but the supremacy of the bishop of Rome. Imperabatis onibus meis. saith Ezechiel Cum anaxicia, et austeritate, et disperse sunt absque pastore.  
Ye have ruled my sheep and commanded them with great lordliness, austerity, and power, and thus ye have dispersed my sheep a broad, and why? There was no shepherd, they had wanted one a great while Rome hath been many a hundred years without a good shepherd. 
How the bishop of Rom rule & reign over the people.  They would not learn to rule them gently, they had rule over them, but it was with curssyngs excommunicacions, with great aust●rite, & thunderbolts, and the devil and all, to maintain their unpreaching prelacy. I beseech God open their ●yes, that they may see the truth, & not be blinded with those things, that no man can see but they. It followeth in the text. Sedens doc● bat de navi. He taught sitting. Preachers be like, 
The preacher useht to syite.  were sitters in those days, as it is written in another place. Sedent in cathedra moisis. They sit in the chair of Moses.  
I would our preachers would preach sitting or slanding, one way, or other. It was a goodly pulpit that our saviour Christ had gotten him here. And old rotten boat. 
Christ regardeth the people more than the pulpit.   
And yet he preached his father's will, his father's message out of this pulpit. He cared not for the pulpit, so he might do the people good. In deed it is to be commended for the preacher to stand, or sit, as the place is, but I would not have it so superstitiously esteemed, 
The word of god may be preached in any convenient place where it may be herd.  but that a good preacher may declare the word of god sitting on a horse or preaching in a ●re. And yet if this should be done the unpreaching prelattes would laugh it to scorn.  
And though it be good to have the pulpit set up in churches, that the people may resort thither, yet I would not have it so superstitiously used, but that in a profane place the word of God might be preached some times, and I would not have the people offended with all, no more than they be with our saviour Christ's preaching out of a boat. And yet to have pulpits in churches it is very well done to have them, but they would be occupied, for it is a vain thing to have them as they stand in many churches. 
A merry tale & a true of a bishop going on visitation.  I hard of a bishop of England that went on visitation (and as it was the custom) when the bishop should come and be rung into the town, the great b●lles clapper was fallen down, the tyall was broken, so that the Bishop could not be rung into the town. There was a great matter made of this, and the chief of the parish were much blamed for it in the visitation, 
Marry sir I t●ow it was a matter to be angry for y● would have made amad bishop to have hursed away his mitre.  The Bishop was some what quick with them, and signified that he was much offended. They made their answers, and excused themselves, as well as they could, it was a chance, said they, that the clapper brak and we could not get it mended by and by, we must tarry till we can have it done? It shall be amended as shortly as mayc be. Among the other there was one wiser than the rest and he comes me to the Bishop. Why my Lord saith he, 
The pulpit that lacked his clapper.  doth your lordship make so great a matter of the hell, that lacketh his clapper? here is a bell (sayeth he) and pointed to the pulpit, that hath lacked a clapper this twenty years. We have a person that fetteth out of this benefice fifty pound every year, 
Though the bishop was no preacher, yet peradventure he cold baptize a bell as well as the best of them.  but we never see him. I warrant you the Bishop was an unpreaching prelate. He could find fault with the bell, that wanted a clapper, to ring him into the town, but he could not find any fault with the person that preached not at his benefice. Ever this office of preaching hath been least regarded, it hath scant had the name of god's service. They must sing. salva festadies about the church, that no man was the better for it, 
So do fools in christynmas, but these are no small fools.  but to show their gay coats, and garmenttes. I came once myself to a place, riding on a journey homeward from London, and I sent word over night into the town that I would preach there in the morning because it was holydaye, and me thought it was an holy days work. The church stood in my way, and I took my horse, and my company, and went thither, I thought I should have found a great company in the church, and when I came there, the church door was fast locked. I tarried there half an hour and more, at last the key was found, and one of the parish comes to me and says. Sir this is a busy day with us, we can not hear you, it is Rodyn hoods day. The parish are gone a broad to gather for Robin hood, I pray you let them not. 
Robin hood would not give M. latemer leave to preach,  I was fain there to give place to Robin hood. I thought my rochet should have been regarded, though I were not, but it would not serve, it was feign to give place to Robin hoods men.  
It is no laughing matter my friend, it is a weeping matter, a heavy matter, a heavy matter under the pretence for gathering for Robin hood, a traitor, and a thief, to put out a preacher, to have his office less esteemed, to prefer RoRobyn hood before the ministration of God's word and all this hath come of unpreaching prelate's. This Realm hath been ill provided for, that it hath had such corrupt judgements in it, to prefer Robin hood to god's word. If the bishops had been preachers, there should never have been any such thing, but we have a good hope of beteer. We have had a good beginning, I beseech God to continue it. But I tell you, it is far wide, 
Some bishops would have the people to continue in ingnoraunce still.  that the people have such judgements, the bishops they could laugh at it. What was that to them? they would have them continue in their ignorance still, and themselves in unpreaching prelacy. Well, sitting, sitting. He sat down and taught. 
A good place of scripture for a papyst to build ●ogth upon nothing.  The text doth tell us that he taught, but it doth not tell us what he taught. If I were a papist I could tell what he said. I would in the Pope's judgement show what he taught. For the Bishop of Rome hath in scrimio pectoris sui. The true understanding of Scriptures If he call a counsel, the college of Cardinals, he hath authority to determine the supper of the Lord, as he did at the counsel of Florence.  
And Pope Nicolas, and bishop Langfrancke shall come and expound this place, and say, that our saviour Christ, said thus. Peter I do mean this by sitting in thy boat that thou shalt go to Rome, and be bishop there five and twenty years, after mine ascension. And all thy successors shall be rulers of the universal church after the. 
Here is nogth upon nothing.  Hear would I place also holy water, and holly bread, & all unwritten verities, if I were a papist, and that Scripture is not to be expounded by any private interpretation, but by our holy father, and his college of Cardinals.  
This is a great deal better place then. duke in altum. But what was Coristes' sermon? it may soon be gathered what it was. He is always like himself.  
His first Sermon was. penitēci●m agite, 
The state of Christ's first sermone.  Do penance, your living is nought, repent. Again at Nazareth, when he red in the temple and preached remission of sins, and healing of wounded consciences, and in the long sermon in the mount, he was always like himself, he never dissented from himself. O there is a writer hath a joyly text here and his name is Dionisimus. I chanced to meat with his book in my Lord of Caunterberyes lybrarye: 
A text of one Dionysius. Rikel a monk of the charter house.  he was a Monk of the charterhouse. I m●ruayle to find such a sentence is that author. What taugth Christ in this sermon? Mary sayeth he, it is not written▪ And he addeth more unto it evangelist tantum scripser●●● de ser●●onibus et miraculis cristi, quantum ●●gnonerunt inspirant deo sufficere ad edificacionem ecclesie ad confirmacionem fidei, et ad salutem animarum. It is true it is not written. Al his miracles were not written, so neither were all his sermons written, yet for all that the evangelists did write so much as was necessary. They wrote so much if the miracles and sermons of Christ as they knew by gods inspiration to be sufficient for the edifying of the church, 
The english of the latin text before.  the confirmation of our faith, and the health of our souls. If this be true as it is in deed▪ where be on written verities? I marvel not at the sentence but to find it in such an author. jesus what authority he gives to god's word. But GOD would that such men should be witness with the authority of his book, will they nill they.  
Now to draw towards an end. It followeth in the text. duke in altum. Here cometh in the supremicye of the bishop of Rome. When our saviour Christ had made an end of his sermon and had fed their souls, 
Christ provides for the body as well as for the soul.  he provided for their bodies. first he began with the soul. Christ's word is the food of it. Now he goeth to the body, he hath charge of them bo●th: we must commit the feeding of the body and of the soul to him. Well, he sayeth to Peter. duke in altum. launch into the depth, put forth thy boat farther into the deep of the water. Lose your nets, now fish. As who should say, your souls are now fed, I have taught you my doctrine, now I will confirm it with a miracle. 
Christ confi●red his doctrine with miracles.  Lo sir here is duke in altum. Here Peter ●as made a great man say ●he papists, and all his successors after him. And this is derived of these few words. Launch into the deep. And their argument is this: he spoke to Peter only, 
A faint and a feeble argument.  and he spoke to him in the singular number, ergo he gave him such a pre-eminence a 'bove the rest. A goodly argument, I ween it be a sillogismus in quem terra pontus. I will make a like argumcen, Our saviour Christ said to judas, when he was about to betray him quod fac citius. Now when he spoke to Peter there were none of his disciples by, but james and john, but when he spoke to judas they were all present. Well, he said unto him. quod sacis fac citius. Sped thy business, that thou hast in thy head, do it, He gave him here a secret monition, that he knew what he intended, if judas had had grace to have taken it and repent. He spoke in the singular number to him, ergo he gave him some pre-eminence. 
A good ground for the College of Cardinals.  By like he made him a cardinal, and it might full well be, for they have followed judas ever since. Here is as good a ground for the college of Cardinals, as the other is for the supremity of the Bishop of Rome. Our Saviour Christ (say they) spoke only to Peter for pre-eminence, because he was chief of the Apostles, and you can show none other cause, Ergo this is the cause why he spoke to him in the singular number. I dare say there is never a whirriman at Westminster bridge but he can answer to this, and give a natural reason of it.  
He knoweth that one man is able to shove the boat▪ but one man was not able to cast out the nets, 
Why christ spoke in the plural number & whyrin the singular.  and therefore he said in the plural number, larate retia Louse your nets? and he said in the singular number to Peter, launch out the boat. why? because he was able to do it.  
But he spoke the other in the plural number, because he was not able to convey the boat, and cast out the nets to. One man could not do it. This would the whirry man say, and that with better reason, then to make such a mystery of it, 
Christ sends not food and living without labour.  as no man can spy but they. And the cause why he spoke to all, was to show that he will have all Christian men to work for their living. It is he that sends food both for the body, and soul, but he will not send it, without labour. He will have all Christian people to labour for it, he will use our labour as a mean whereby he sendeth our food. This was a wondrous miracle of our saviour Christ. and did it not only to allure them to his discipleshippe, but also for our commodity. It was a seal, a seal, to seal his doctrine with all. Now ye know that such as be keepers of seals, 
Kepars' of seals hath their sealing times.  as my Lord chancellor and such other, what so ever they be, they do not all ways seal, they have a sealing time (For I have heard poor men complain, that they have been put of from time to time of sealing, 
When Christ's doctrine was sufficintelye sealed  till all their money were spent, and as they have times to seal in, so our saviour Christ had his time of sealing. When he was here in earth, with his Apostlees, and in the time of the primitive church, Christ's doctrine was, sufficiently sealed already with seals of his own making, what should our seals do? What need we to seal his seal? it is a confirmed doctrine already. O luther, when he came into the world first, 
Luter had somewhat to do in his time.  and disputed against the decretales, the Clementines, Alexandrines, Extravagantines, what a do had he. But ye will say peradventure he was deceived in some things, I will not take upon me to defend him in all pontes. I will not stand to it, 
They called upon Luther to do miracles.  that all that he wrote was true, I think he would not so himself. For there is no man, but he may erie. He came to further and further knowledge, (but surely he was a goodly instrument) Well I say when he preached first they called upon him to do miracles, they were wrought before, And so we need to do no miracles. In deed when the popish prelate's preached first, 
What kind of miracles the papysh had.  they had need of miracles, & the devil wrought some in the preaching of purgatory. But what kind of miracles these were, all England doth know, but it will not know. A wonderful thing, that the people will continue in their blindness and ignorance stil. We have great utility of the miracles of our saviour jesus Christ. 
What profit we have of Christ's miracles.  He doth signify unto us, by this wondered work, that he is Lord as well of the water as of the land. A good comfort for those that be on the water when they be in any tempest or danger to call upon him. The fish here came at his commandment. Here we may learn that all things in the water are subject to Christ. Peter said, Sir, we have laboured all night, and have not caught one fin, how be it at your word we will to it a fresh. By this it appeareth that the gain, the lucre, 
Our lucre and gains must be imputed to god and not to our labour.  the revenues that we get, must not be imputed to our labour, we may not say, gramercy labour it is not our labour, it is our saviour Christ that sendeth us living, yet must we labour, for he that said to Peter labour, and he that bade the fisher's labour, bids all men to labour in their business. There be some people that ascribe their gains, their increase, gotten by any faculty, to the devil. Is there any trow ye in England would say so? Now if any man should come to an other, and say he got his living by the devil, he would fall out with him. 
Who gets their living by the devil.  There is not a man in England that so sayeth, yet is there some that think it. For all that get it with false buying and selling, with circumvention, with usury, impostures, mixed wares, false weights, deceiving their Lords and masters, all those, that get their goods on this fashion, what do they think, but that the devil sends them gains and richeses. For they be his (being unlawfully gotten) What is this to say, but that the devil is author of their gains when they be so gotten? For God inhabits them deus nou volens iniquitatem tues. God will no iniquity. 
Sum impute all their gains to there labour.  These folk are greatly deceived. There be some again impute all to their labours and works.  
Yea, on the holly day, they can not find in their hearts to come to the Temple, to the blessed communion, they must be working at home. These are wide again on the otherside. And some there be that think, if they work nothing at all, they shall have enough, 
We must work, God gives not meat in our mouths for gaping.  they will have no good exercise, but gape and think that god will send meat in to their mouths, & these are as far wide: they must work, he had the fishers work. Our Saviour Christ bad Peter work, & he that said so to them, says the same to us, every man in his art. benedictio dei sacit divitem.  
The blessing of God maketh a man rich. He lets his son shine upon the wicked, aswell as upon the good, he sends riches both to good and bad.  
But this blessing turns to them into a malediction and a curse, it increaseth their damnation. saint Paul writing to the Tessalonians, did put an order how every man should work in his vocation. Cum essemus apud vos, hoc precipiebamus vobis, ut si quis nollet operari, is nec edat.  
When I was among you (sayeth he) I made this ordinance, that whosoever would not do the work of his vocation, should have no meat. It were a good ordinance in a common weal, that every man should be set on work, every man in his vocation. Let him have no meet. Now he saith furthermore. Audivimus quos dam inter nos versantes inordinate, nihel operis facientes. I here say there is some amongst you that lives inordinately. What is the word inordinately? ydellye, giving themselves to no occupation for their living. Curiose agentes. curious men, given to curiosity, to searching what other men do. saint Paul sayeth, he hard say, he could not tell whether it were so or no But he took occasion of hearing say, to set out a good and wholesome doctrine. His autem qui sunt eiusmodi precipimus, et obsecramus. We command and desire you for the reverence of God, if there be any such, that they will do the works of their vocation, and go quietly to their ocupation, and so eat their own bread, else it is not their own, it is other men's meat. Our Saviour Christ before he began his preaching, lived of his occupation, he was a carpenter, and got his living with great labour.  
Therefore let no man disdain, or think scorn to follow him in a mean living, a mean vocation, or a common calling and occupation. For as he blessed our nature with taking upon him the shape of man, so in his doing he blessed all occupations and arts. This is a notable example to signify that he abhors all idleness. When he was a Carpentar, than he went, and did the work of his calling, and when he was a preacher he did the works of that calling. He was no unpreaching prelate. The bishop of Rome should have learned that at him. And these gainers with false arts what be they? They are never content with that that they have, though it be never so much. And they that are true dealers, are satisfied with that the God sends, though it be never so little. Qu●●tus magnus pietas, cum animo sua sort cont●nto. Godliness is great gain, It is lucre enough, it is vantage enough to be content with that, that God sednes. The faithful can not lack, the unfaithful is ever lacking, though he have never so much. I will now make an end. labores mannum tuarum. Let us all labour, Chryst teacheth us to labour, yea the Bishop of Rome him self, he teacheth him to labour, rather than to be head of the church. Let us put our trust in God. Lubores manuum tu●rum. Cast thy care upon the Lord and he will nourish the and fede the. Again the prophet saith. Numquam vidi justum de relictum nec semen eius querens panem.  
I never saw the ryghttuouse man for saken, nor his seed to seek his bread. It is infidelity, infidelity that mars all together.  
Well to my text. Labores manuum tuarum quia manducabis, beatus et bene tibi erit. Because thou eatest thy labours of thy hands, that, that God sends the of thy labour. Every man must labour, yea though he be a king yet he must labour, for I know no man hath a greater labour than a King. What is his labour? To study god's book, to see that there be no unpreaching prelate's in his realm, nor bribing judges, t● see to all estates, to provide for the poor, to see victuals goodchepe. Is not this a labour trow ye? thus if thou dost labour, exercising the works of thy vocation, thou eatest the meat that God sends thee, and then it followeth. Beatus es● Thou art blessed man in God's favour, Et bene tibi rit. And it shall go well with the in this world, both in body & soul, 
Provision both for the body & the soul.  for God provides for both. How shalt thou provide for thy soul? Go here sermons. How for the body? Eabour in thy vocation, and then shall it be well with thee, both here and in the world to come through the faith and merits of our saviour jesus Chryst. To whom with the father and the holy ghost, be praise for ever and ever, world with out end. Amen. The end of the vi Sermon.   

The seventh Sermon of Master Hugh Latymer, which he preached before the kings Majesty within his grace's palace at Westminster the nineteen.. day of Apryll.  
QVecunque scripta sunt ad nostram doctrinam scripta sunt. All things that be written, they be written to be our doctrine. By occasion of this text (most honourable audience) I have walked this Lente in the broad filled of scripture and used my liberty, & entreated of such matters as I thought, meet for this auditory. I have had a do with many estates even with the highest of all▪ I have entreated of the duty of Kings, of the duty of magistrates, and judges, of the duty of prelate's, allowing that that is good & disallowing the contrary. I have taught that we are all sinners, 
All are sinners & have offended he that is best may well be amended.  I think there is none of us all, neither preacher, nor hearer but we may be amended, and redress our lives, We may all say, yea all the pack of us, peccavimus cum patribus nostris. We have offended & sinned with our forefathers. In multis offendimus omnes. There is none of us all, but we have in sundry things grievously offended almighty God. I here entreated of many faults and rebuked many kinds of sins. I intend to day by God's grace, to show you the remedy of sin. We be in the place of repentance, now is the time to call for mercy, whiles we be in this world. 
The remedy of sin.  We be all sinners, even the best of us all. Therefore it is good to here the remedy of sin. This day is commonly called good Friday, although every day ought to be with us good friday, Yet this day we are accustomed specially to have a commemoration and remembrance of the passion of our saviour jesus Christ. This day we have in memory his bitter Passion and death, which is the remedy of our sin. Therefore, I intent to entreat of a piece of a story of his passion. I am not able to entreat of all. That I may do, that the better, and that it may be to the honour of God & the edification of your souls and mine both, I shall desire you to pray etc. In this prayer, I will desire you to remember the souls departed, with laudes and praise to almighty God, that he would vouchsafe to assist them at the hour of their death In so doing, you shallbe put in remembrance to pray for yourselves, that it may please GOD to assist and comfort you in the agonies and pains of death.  
The place that I will entreat of is in the xxvi Chapter, 
xx. vi. of Mat Luke. xxii. Mark. xilii.  of saint Mathewe, How be it, as I entreat of it I will borrow part of Sayncte Mark and saint Luke, for they have somewhat, that saint Matthew hath not, and especially Luke. The text is, Tunc cum venisset jesus in villam que dicitur gethsemani. then when jesus came, some have in nillon some in agrum, some in predium, But it is alone, when Chryst came in to a Graung, into a peace of land, into a field, it makes no matter, call it what he will: at what time he had come into an honest man's house, and there eaten his paschal lamb, and instituted and celebrated the lords supper, and set forth the blessed communion, then when this was done, he took his way to the place, where he knew judas would come. It was a solitary place and thither he went with his leaven Apostles. For judas the twelft was about his business, 
judas did not sleep nor forslowth his business.  he was occupied about his merchandise, and was providing among the bishops and priests, to come with an imbushement of jews to take our saviour jesus christ.  
And when he was come into this field, or grange, this village, or ferme place, which was called Gethsemani, 
Christ left viii of his Disciples without the garden appointing them what to do the whiles he went to pray.  there was a Garden saith Luke, into the which he goeth, & leaves viii of his disciples without, howbeit he appointed them what they should do. He saith. Sedete hic, donec nadam il luc, et orem. Sat you here whiles I go yonder and pray. He told them that he went to pray, to monish them what they should do, to fall to prayer as he did. He left them there, & took no more with him but iii Peter, james, and John, 
A solitary ●lace is meet for prayer.  to teach us that a solitari place is meet for prayer. Then when He was come into this garden, cepit expavescere. He begun to trimble, in so much he said, Tristis est anima mea usque ad mortem. Mi soul is heavy and pensive, even unto death. 
A notable place to remember Christ's doings for us.  This is a notable place, and one of the most especial and chiefest of all that be in the story of the passion of Christ. Here is our remedy. Here we must have in consideration, all his doings, and sayings, for our learning, for our edification, for our comforth, and consolation.  

Christ did appoint his three Disciples to an order.  first of all he set his three Disciples that he took with him in an order, and told them what they should do, saying. Sedete hic et uigilate mecum et orate.  
Sit here, & pray that ye enter not into temptation, but of that I will entreat afterward. Now when he was in the garden, cepit ex pavescere He began to be heavy, pensive, heavy hearted. I like not Oregenes playing with this word cepit, it was a perfect heaviness it was such a one as was never seen the greater, 
How doctors are to be esteemed.  it was not only the beginning of a sorrow. These doctors, we have great cause to thank God for them, but yet I would not have them always to be allowed. They have handled many points of our faith very godly, & we may have a great stay in them in many things, we might not well lack them, but yet I would not have men to be sworn to them, and so adicte as to take hand over head whatsoever they say, it were a great inconvenience so to do Well, let us go forward. He took Peter, james and john into this garden. And why did he take them with him, rather than other? mary those that he had taken before, to whom he had revealed in the hill, the transfiguration and declaration of his deytye, to see the revelation of the majesty of his godhead: now in the garden he revealed to the same the infirmity of his manhood, because they had tasted of the sweet, he would they should taste also of the sour. He took these with him at both times, for two or three is enough to bear witness. And he began to be heavy in his mind. He was greatly vexed within himself, he was sore aflycted, it was a great heaviness, he had been heavy many times before, and he had suffered great afflictions in his soul, as for the blindness of the jews, and he was like to suffer more pangs of pain in his body. But this pang was greater than any he ever suffered, yea, it was a greater torment unto him, I think a greater pain than when he was hanged on the cross, then when the stour nails were knocked and driven through his hands and feet, then when the sharp crown of thorns was thrust on his head. This was the heaviness and pensiveness of his heart, the agony of the spirit. And as the soul is more precious than the body: even so is the pain of the soul is more grievous than the pains of the body. Therefore there is another which writeth. horror mortis gravi or ipsa morte. The horror & ugsomnes of death is sorer than death itself. This is the most grievous pain, that ever christ suffered, even this pang, that he suffered in the garden. It is the most notable place one of them in the whole story of the passion, when he said. Anima me a tristis est usque ad mortem. My soul is heavy to death. And cum cepisset expavescere and when he began to quiver, to shake. The grievousness of it is declared by his prayer that he made.  
Pater sipossibile est etc. Father if it be possible, a way with this cup, rid me of it. He understood by this cup, his pains of death. For he knew well enough that his passion was at hand, that judas was come upon him with the jews to take him. There was offered unto him now the Image of death, the Image, the sense thee, the feeling of hell, for death and hell go both together. I will entreat of this Image of hell, which is death. truly no man can show it perfectly yet, I will do the best I can to make you understand the grievous pangs that our saviour christ was in, when he was in the garden, as man's power is not able to bear it, so no man's tongue is able to express it. Painters paint death like a man without skin, & a body having nothing but bones, And hell they paint which, horrible flames burning fire, they bungell some what at it they come nothing near it But this is no true painting. No painter can paint hell unless he could paint the torment and condemnatyon both of body and soul, the possession & having of all in feliticie. This is hell, this is the Image of death, this is hell, such an evil favoured face, such an ugsome countenance, such an horrible visage our saviour Christ saw of death and hell in the garden. There is no pleasure in beholding of it, but more pain than any tongue can tell. Death and hell took unto them this evil favoured face of sin, and through sin. This sin is so highly hated of Good, that he doth pronounce it worthy to be punished with lack of alfelycitie, with the feeling of infelicity. Death and hell be not only the wages, the reward, the stipend of sin, but they are brought into the world by sin, per peccatum mors saith S. Paul, through sin death entered into the world. Moses showeth the first coming in of it into the world: Where as our first father Adam was set at liberty to live for ever, yet God inhibyting him from eating of the Apple, told him, If thou meddle with this fruit, thou & all thy posterity shall fall into necessity of death from ever living, morte morieris. thou and all thy posterity shall be subject to death, here came in death and hell. Sin was their mother. Therefore they must have such an Image as their mother sin would give them. An ugsome thing and an horrible Image must it needs be that is brought in by such a thing so hated of God, yea, this face of death and hell is so terrible, that such as hath been wicked men had rather be hanged than abide it. 
The example of Achitophel which hanged himself.  As Achytophell that trayroure to David like an ambitious wretch thought to have come to higher promotion, and therefore conspired with Absalon against his master David. He, when he saw his counsel took no place, goes and hangs himself, in contemplation of this evil favoured face of death. judas also when he came with pushementes to take his master Chryst in beholding this horrible face, hanged himself.  
Yea the elect people of God, the faithful having the beholding of this face, (though God hath always preserved them, such a good God he is to them that believe in him, that he will not suffer them to be tempted above that, that they have been able to bear) yet for all that, there is nothing that they complain more sore then of this horror of death. Go to job. What sayeth he? 
job cursed the day of his death when he did inwardly behold the horror of death  Pereat dies in quo natus sum, suspendium elegit anima mea. woe worth the day that I was borne in, my soul would be hanged, saying in his pangs almost he wist not what. This was when with the eye of his conscience, and the inward man he be held the horror of death and hell, not for any bodily pain that he suffered, for when he had biles, botches, blains, and scabs, he suffered them patiently, he could say then: Si bona suscepi de manu Domini. etc.  
If we have received good things of God, why should we not suffer likewise evil? 
Why job was vexed.  It was not for any such thing, that he was so vexed, but the sight of this face of death and hell, was offered to him so lively that he would have been out of this world. It was this evil favoured face of death that so troubled him. King David also said, in contemplation of this ugsome face. Laboravi in gemitu meo. I have been sore vexed with sighing & mourning. Turbatus est a furore oculus meus. Mine eye hath been greatly troubled in my rage. A strange thing, when he had to fight with Goliath that monstrous giant, 
David feared not Goliath the monstrous giant but he feareth death.  who was able to have eaten him, he could a bide him, & was nothing afraid and now what a work? what exclamations makes he at the sight of death? 
jonas feared not the sea but he feared death.  jonas likewise was bold enough, to bid the shipmen cast him into the sea, he had not yet seen that face and visage, but when he was in the Whale's belly, and had there the beholding of it, what terror and distress abode he? Ezechias when he saw Senacherib beseiging his city on every side most violently, 
Ezechias feared not the mighty Army of Senacherib but he feared death.  was nothing afraid of the great host and mighty army that was like to destroy him out of hand, yet he was afraid of death. When the Prophet came unto him, and said: 
iiij. of the kings the twenty  Dispone domini tue, morte morieris, et non vines.  
It struck him so to the heart that he fell a weeping. O Lord what an horror was this? There be some writers that says that Peter, james and John, were in this feeling at the same time and that Peter when he said: Exi a me domine quia homo peccator sum. Did taste some part of it he was so astonished, he witted not what to say. It was not long that they were in this anguish, some says longer, some shorter but Chryst was ready to comfort them, and said to Peter.  
Ne timeas, Be not afraid. A friend of mine told me of a certain woman, that was xviii years together in it. 
Ly●le 〈◊〉 the 〈…〉 had woeful con●●●● in his 〈◊〉.  I knew a man myself Bilney, little Bilnei, that blessed martyr of GOD, what time he had borne his fagott, and was come again to cambridge had such conflicts, within himself, beholding this Image of death, that his friends were afraid to let him be alone, they were fain to be with him day and night, and comforted him as they could, but no comforts would serve. As for the comfortable places of scripture to bring them unto him, it was as though a man would run him through the heart with a sword. Yet afterward all this he was revived, & took his death patiently, 
Byluey took his death patiently.  and died well against the tyrannical sea of Rome. woe, will be to that bishop that had the examination of him, if he repented not. Here is a good lesson for you my friends. If ever ye come endanger, endurance, in prison for gods quarrel. and his sake, (as he did for purgatory matters, 
A god leasson for such as are in prison for the words sake.  and put to bear a faggot for preaching the true word of God against pilgrimage and such like matters) I will advise you first & above all thing to abjure all your friends, all your frindeshipe, leave not one unabiured, it is they that shall undo you, and not your enemies. It was his very friends, that brought Bylnye to it. By this it may somewhat appear what our saviour Christ suffered, he doth not dissemble it himself, 
Chryst was in agony.  when he saith, my soul is heavy to death, he was in sosore an Agony, that there issued out of him as I shall entreat anon, drops of blood, and ugsome thing surely, which his fact and deed showeth us, what horrible pains he was in for our sakes. But you will say, how can this be? It were possible that I and such other, 
An answer to an objection concerning Christ'S affliction & tormenting.  as be great sinners should suffer such affliction. The son of God, what our saviour Christ? never sinned, how can this stand that he should be this handled? he never deserved it. Marry I will tell you how we must consider our Saviour Christ two ways, one way in his manhood, another in his Godhead. Some places of scripture must be referred to his deity, and some to his humanity. 
Christ suffered nothing in his godhead.  In his godhead he suffered nothing, but now he made himself void of his deity, as scripture saith.  Cum esset in forma dei exinanivit seipsum. 
Where as he was in the form of God, he emptied himself of it, he did hide it, and used himself as though he had not had it, he would not help himself with his godhead, he humbled himself with all obedience unto death, even to the death of the cross this was in that he was man, 
How Chryst took upon him our sins.  he took upon him our sins, our sins, not the work of sins. I mean not so, not to do it, not to commit it, but to purge it, to cleanse it, to bear the stipend of it, 
Which way Chryst was the great sinner of the whole world.  and that way he was the great sinner of the world, he bore all the sin of the world on his back, he would become debtor for it.  
Now to sustain and suffer the dolors of death, is not to sin, but he came into this world, with his passion to purge our sins. Now this that he suffered in the Gardaine is on, 
Christ'S suffering in the garden was one of the bitterest pieces of all his passion  of the bittrest pieces of all his passion, this fear of death was the byttereste pain that ever he abode, dew to sin which he never did, but became debtor for us. All this he suffer for us, this he did to satissefye for our sins. It is much like as if I ought another man twenty M. pounds, 
He declares what Chryst did for us by a similitude.  and should pay it out of hand, or else go to the dungen of ludgate, and when I am going to prison, one of my friends should come, & ask, whether goeth this man? And after he had hard the matter, should say, let me answer for him, I willbe come surety for him. Yea, I will pay all for him Such a part played our saviour Christ with us. If he had not suffered this, I for my part should have suffered, according to the gravity and quantity of my sins, damnation. For the greater the sin is, 
The greater the sin is, the greater is the pain.  the greater is the punishment in hell. He suffered for you and me in such a degree, as is dew to all the sins of the whole world. It was as if you would immagin that one man had committed all the sins since Adam, you may be sure he should be punished with the same horror of death in such a sort as all men in the world should have suffered. Feign & put case our saviour Christ, had committed all the sins of the world, all that I for my part have done, all that you for your part have done, and that any man else hath done, if he had done all this himself, his agony that he suffered should have been no greater nor grievouser, than it was. This that he suffered in the garden was a portion I say of his passion & one of the bitterest parts of it. 
His suffering in the garden was bitter & painful.  And this he suffered for our sins and not for any sins that he had committed himself, for all we should have suffered every man according to his own deserts.  
This he did of his goodness, 
Why Chryst suffered such pains in the garden.  partly to purge and cleanse our sins, partly, because he would taste, & feel our miseries, Quo posset succurrere nobis. that he should the rather help and relieve us, and partly he suffered to give us example, to be have ourselves as he did. He did not suffer, to discharge us clean from death, to keep us clean, from it, 
All men shall behold the ugsome face of death.  not to taste of it. Nay nay, you must not take it so. We shall have the beholding of this ugsome face every one of us, we shall feel it ourselves. Yet our saviour Christ did suffer, to the intent, to signify to us, that death is overcomable. 
How we shall overcome death.  We shall in deed overcome it, if we repent, and acknowledge that our saviour jesus Christ pacified with his pangs and pains the wrath of the father, having a love to walk in the ways of God, if we believe in jesus Christ, we shall overcome death, I say, it shall not prevail against us. Wherefore wherso? ever it chanceth the my friend, to have the tasting of this death, 
What is to be done when the horror of death comes.  that thou shalt be tempted with this horror of death, what is to be done then? when soever thou feelest thy soul heavy to death, make haste, and resort to this gardaine, and with this faith thou shalt overcome this terror when it cometh. Oh it was a grievous thing, that christ suffered here. Oh the greatness of his dolour that he suffered in the garden, 
Why Chryst suffered such pain in the garden.  partly to make amends for our sins, and partly to deliver us from death, not so, that we should not die bodily, but that this death should be away to a better life, and to destroy and overcome hell. Our saviour Chryst had a garden, but he had little pleasure in it. You have many goodly gardens, I would you would in the mids of them consider what agony our saviour Chryst suffered in his garden. 
A meditation for us in our gardens.  A goodly meditation to have in your gardaines. It shall occasion you to delight no farther in vanities but to remember what he suffered for you. It may draw you from sin? It is a good monument, a good sign, a good monition to consider how he be haved himself in this garden.  
Well he sayeth to his disciples. sit here and pray with me. He went a little way of, as it were a stones cast from them, and falls to his prayer, and saith: Pater si possible est transe at a me calix iste.  
Father if it be possible. Away with this bitter cup this outrageous pain. Yet after he corrects himself, and says: Veruntamen u●u sicut ego volo sed sicut tu vis.  
Not my will but thy will be done O father. Here is a good meditation for christian men, at all times, and not only upon good friday, 
Every day should be good friday to a christian man.  let good friday be every day to a Christian man to know, to use his passion to that end and purpose, not to read the story, but to take the fruit of it.  
Some men if they had been in this agony, would have run themselves through with their swords as Saul did, 
i. Samu. xxxi  some would have hangged themselves, 
ij. Samu. xvij  as Achitophel did.  
Let us not follow these men, they be no examples for us, but let us follow Christ, which in his agony resorted to his father with his prayer. This must be our patron to work by. Here I might dilate the matter as touching praying to saints, 
We must pray to God & not to saints.  here we may learn not to pray to saints. Christ bids us, Ora patrem qui est in celis.  
Pray to thy father that is in heaven, to the creator, and not to any creature. And therefore away with these avowryes. Let god alone be our avowry, what have we to do to run hither or thither, but only to the father of heaven? I will not tarry to speak of this matter. Our Saviour christ set his disciples in an order and commanded them to watch, and pray, saying: Vigilate et orate.  
Whatch and pray. Whereto should they watch and pray? he sayeth by and by: 
Why the disciples were commanded to pray.  Ne intretis in tentationem That ye enter not into temptation. He bids them not, pray that they be not tempted, for that is as much to say, as to prai that we should be out of this world. There is no man in this world without temptation. In the time of prosperity we are tempted to wantonness, pleasures, and all lightness, in time of adversity to despair in god's goodness. Temptation never ceasses.  
There is a difference between being tempted and entering into temptation. 
A difference between being tempted & entering into temptation.  He bids therefore not to pray that they be not tempted, but that they enter not into temptation. To be tempted is no evil thing.  
For what is it? no more than when the flesh, the devil and the world doth solycyte and move us against God.  
To give place to these suggestions, and to yield ourselves, and suffer us to be over come of them, 
To enter into temptation  this is to enter into temptation. Our saviour Christ knew that they should be grievously tempted and therefore he gave them warning, 
The apostles were warned of their temptation.  that they should not give place to temptation, nor despair at his death. And if they changed to forsake him, or to run away, in case they tripped or swerved, yet to come again.  
But our Saviour christ did not only command his disciples to pray, but fell down upon his knees flat upon the ground & prayed himself, 
christ did pray in his agony.  saying: Pater si fieri potest transeat a me calix iste Father, deliver me of this pang and pain that I am in, this outrageous pain▪ This word, father, came even from the bowels of his heart, when he made his moan, as who should say, father rid me, I am in such pain that I can be in no greater? Thou art my father, I am thy son Can the father, forsake his son in such anguish? Thus he made his moan. Father take a way this horror of death from me, rid me of this pain, suffer me not to be taken when judas comes, suffer me not to be hanged on the cross, suffer not my hands to be pierced with nails nor my heart with the sharp spear. A wonderful thing, that he should so oft tell his disciples of it before, and now when he cometh to the point, to desire to be rid of it, as though he would have been disobedient to the will of his father. Afore he say, he came to suffer, and now he says, a way with this cup. Who would have thought that ever this gear should have come out of Christ'S mouth? What a case is this? What should a man say? You must understand, that Christ took upon him our infirmities, 
Chryst took upon him all our infirmities, except sin.  of the which this was one, to be sorry at death. Among the styppendes of sin, this was one, to tremble at the cross, this is a punishment for our sin.  
It goeth otherways with us, them with Christ, if we were in like case, and in like agony. almost we would curse God, or rather wish that there were no God. This that he said, was not of that sort, it was referring the matter to the will of his father, but we seek by all means be it right, be it wrong of our own nature to be rid out of pain, he desired it conditionally, as it might stand, with his father's will, adding a Veruntamen to it.  
So his request was to show the infirmity of man, here is now an example what we shall do, when we are in like case.  

An example for us when we arr tempted  He never deserved it, we have. He had a Veruntamen, a notwithstanding, let us have so to, we must have a nevertheless, thy will be done and not mine.  
give me grace to be content to submit my will unto thine. His fact teacheth us what to do. This is our surgery, our physic, 
When we are in agony what phisyck we should use.  when we be in agony, And reckon upon it friends, we shall come to it, we shall feel it, at one time or an other.  
What does he now? what came to pass now, when he had hard no voice? his father was dumb.  
He resortes to his friends, seeking some comfort at their hands saying he had none at his father's hand, he comes to his disciples. and finds them a sleep, he spoke unto Peter & said. Ah Peter art thou a sleep, Peter before had bragged stoutly as though he would have killed, God have mercy upon his soul. And now when he should have comforted Christ, he was a sleep, not once buff, nor baff to him, not a word, he was fain to say to his disciples: Vigilate et orate, Watch & pray, the spirit is ready, but the flesh is weak, he had never a word of them again. They might at the lest have said. Oh Sir remember yourself, are you not Chryst? came not you into this world, to redeem sin? be a good cheer, be a good comforth, this sorrow will not help you, comfort yourself by your own preaching you have said: Oportet filium hominis pati, You have not deserved any thing, it is not your fault. In deed if they had done this with him, they had played a friendly part with him, but they gave him not so much as one comfortable word. We run to our friends in our distresses & agonies, as though we had all our trust and confidence in them, he did not so, he resorted to them, but trusted not in them, we will run to our friends and come no more to God, he returned again.  
What? shall we not resort to our friends in time of need? and trow ye we shall not find them a sleep? yes I warrant you, and when we need their help most, we shall not have it. But what shall we do, when we shall find lack in them? we will cry out upon them, upbraid them, chide, brawl, fume, chaufe & backbite them. But Chryst did not so, he excused his friends, saying: Vigilate et orate spiritus quidem promptus est, caro autem infirma. Oh (quouth he) watch and pray, I see well the spirit is ready, but the flesh is weak. What meaneth this? suerelye it is a comfortable place. For as long as we live in this world, when we be at the best, we have no more but. Promptitudinem spiritus cum infirmitate carnis, The readiness of the spirit with the infirmity of the flesh. The very saints of God said: Velle adest mihi, My will is good, 
Roma. seven.  but I am not able to perform it, I have benewith some, and fain they would, fain they would, there was readiness of spirit, but it would not be. It grieved them that they could not take things, as they should do.  
The flesh resisteth the work of the holy Ghost in our hearts, and lets it, lets it. 
How the flesh resistis. m. C. wisheth prayer to be used.  We have to pray ever to God O prayer, prayer, that it might be used in this Realm as it ought to be of all men, and specially of Magistrates, of counsellors, of great Rulers, to pray, to pray, that it would please God to put Godly policies in their hearts. Call for asystaunce. I have heard say, when that good queen that is gone had ordained in her house, daily prayer both before none, 
The admiral was a contempner of comm●● prayer  and after none, the admiral gets him out of the way, like a mole digging in the earth, He shallbe Lot's wife to me as long as I live. He was a covetous man an horrible covetous man, I would there were no more in England. He was an ambitious man. I would there were no more in England. He was a seditious man, a contemnar of common prayer, I would there were no more in England, he is gone, I would he had left none behind him, Remember you my lords, that you pray in your houses to the better mortification of your flesh. Remember god must be honoured, 
He willeth them to pray.  I will you to pray that God will continue his spirit in you. I do not put you in comfort, that if ye have once the spirit, ye cannot lose it, 
New spirits lately start up.  There be new spirits start up now of late, that say after we have received the spirit, we cannot sin. I will make but one argument. saint Paul had brought the galatians to the profession of the faith, & left them in that state, they had received the spirit once but they sinned again, as he testified of them himself. He saith: ●urrebatis bene. Ye were once in a right state, and again. Recepistis spiritum ex operibus legis, an ex justicia fidei? Once they had the spirit by faith, but false Prophets came (when he was gone from them) & they plucked them clean away from all that Paul had planted them in, & then said Paul unto them: O stulti Galathe quis vos fascinavit? if this be true, we may lose the sprite, the we have once possessed. It is a fond thing, I will not tarry in it. But now to the passion again. Christ had been with his father, & felt no help, he had been with his friends, & had no comfort, he had prayed twice, and was not herd, what did he now? 
Chryst continued in prayer  did he give prayer over? no, he goeth again to his father, & sayeth the same again, father if it be possible away which this cup, here is an example for us although we be not herd at the first time, shall we give over our prayer? nay we must to it again, we must be importune upon god, we must be instant in prayer. He prayed thrice & was not herd, let us sinners pray three store times, folks are very dull now adays in prayer, to come to sermons, to resort to common prayer. You houskepers, 
Housekepers & great men must give example of prayer.  and especially great men give example of prayer in your houses. Well did his father look upon him this second time? no, he went to his friends again thinking to find some comfort there, but he finds them a sleep again more deeper a sleep than ever they were. Their eyes were heavy with sleep There was no comfort at all, they wist not what to say to him. A wonderful thing, how he was tossed from post to pillar, one while to his father, & was destitute at his hand, another while to his friends, & found no comfort at them, his father gave him looking on, & suffered him to bite upon the bridle a while. almighty God beheld this battle that he might enjoy that honour and glory, that in his name all knees should bow, Celestium, Terrestrium, et infernorum, in heaven, earth, and hell. 
God punyshes sin in not hearing of our prayers  This that the father would not here his own son, was an other punyshemente due to our sin. When we cry unto him, he will not here us. The Prophet jeremy sayeth: Clamabunt ad me, et ego non exaudiam eos. These be jeremyes words, here he threateneth to punish sin, with not hearing their prayyers, The Prophet saith: They have not had the fear of God before their eyes, nor have not regarded discipline and correction. I never saw surely so little discipline as is now a days Men willbe masters, they will be masters, and no Disciples. Alas where is this discipline now in England. 
People are without order or honesti.  The people regard no discipline, they be without all order. Where they should give place, they will not stur on inch, yea, where magistrates should determine matteres, they will break into the place before they come, and at their coming not move a whit for them. Is this discipline? Is this good order? If a man say any thing unto them, they regard it not. They that be called to answer will not answer dirertlye, but scoff the matter out. Men the more they know, the worse they be, 
The more we know the worse we be.  it is truly said.  
Sciencia inflat, knowledge maketh us proud and ranseth us to forget all, and set a way discipline, surely, in Popery they had a reverence, 
In time of popery their was sum reverence but now none at all.  but now we have none at all, I never saw the like. This same lack of the fear of God, and discipline in us, was one of the causes that the father would not hear his son. This pain suffered our saviour Christ for us, who never deserved it. Oh what it was, that he suffered in this garden, till judas came. The dolors, the terroures, the sorrows that he suffered, be unspeakable. He suffered, partly, 
Why Christ suffered so sore in the gardaine.  to make amends for our sins, and partly, to give us example, what we should do in like case.  
What comes of this gear in the end Well, now he prayeth again, he resorteth to his father again. Angore correptus prolixius orabat. He was in sorer pains, in more anguish, than ever he was, and therefore he prayeth longer, more ardent lie, more feruentelye, more vehementli, then ever he did before.  
Oh Lord, 
Christ prayed the third time and sweats blood.  what a wonderful thing is this, this horror of death is worse than death itself, more ugsome, more bitter than any bodily death. He prayeth now the third time. He did it so instantly, so fervently, that it brought out a bloody sweat, & such plenty that it dropped down even to the ground. There issued out of his precious body drops of blood. What a pain was he in, when these bloody drops fell so abundantlye from him? 
Our ingrattitude & unthankfulness to God which died for us.  Yet for all that, how unthankful do we show ourselves toward him that died only for our sakes, and for the remedy of our sins. Oh what blasphemy do we commit day by day, what little regard have we to his blessed passion thus to swear by god's blood, 
blasphemy & swearing in all our pastimes  by Christ's passion. We have nothing in no pastime, but god's blood gods wounds. We continually blaspheme his passion in hawking hunting, dicing, and carding Who would think he should have such enemies among those that profess his name. What became of his blood that fell down trow ye? 
The blood of Hales was taken once for a religious relic.  was the blood of Hales of it, woe worth it. What a do was it to bring this out of the kings head. This great abomination of the blood of hales could not be taken a great while out of his mind. You that be of the court, 
M. L. lesson that was taught him at his first coming to the court.  and especially ye sworn chaplains beware of a lesson that a great man taught me at my first coming to the court he told me for good will, he thought it well. He said unto me. You must beware how so ever ye do that ye contrary not the King, let him have his sayings, follow him, go with him. Marry out upon this counsel, shall I say, as he says.  
Say your conscience, or else what a worm shall ye feel gnawing, what a remorse of conscience shall ye have, when ye remember how ye have slacked your duty. It is as a good wise verse. Gutta cavat lapidem, non ui sed sepe cadendo. The drop of rain maketh a hole in the stone, not by violence, but by oft falling. Like wise a Prince must be turned not violentelye, 
A prince's mind must be persuaded but not violently forced.  but he must be won by a little & a little. He must have his duty told him, but it must be done with humbleness, with request of pardon, or else it were a dangerous thing.  
Unpreaching Prelates have been the cause, that the blood of Hales did so long blind the King. woe worth that such an abominable thing, should be in a Christian realm, but thanks be to God it was partly redressed in the Kings days that dead is, and much more now. God grant good will, and power to go forward, if there be any such abomination behind, 
Amen.  that it may utterly be rooted up.  
O how happy are we, that it hath pleased almighty God to vouchsafe, that his son should sweat blood for the redeeming of our sins, and again how unhappy are we, if we will not take it thanckefullye, that was redeemed so painfully. Alas what hard hearts have we. Our saviour Christ never sinned, and yet sweat he blood for our sins, we will not once water our eyes with a few tears. What an horrible thing is sin? 
Sin is horrible & why?  that no other thing would remedy and pay the ransom for it, but only the blood of our saviour Christ. There was nothing to pacify the father's wrath against man, but such an Agony as he suffered, All the passion of all the martyrs that ever were, all the sacrifices of patriarchs that ever were, all the good works that ever were done, were not able to remedy our sin, to make satisfaction for our sins, 
What was thou remedy for our sin?  nor any thing besides, but this extreme passion and blood shedding of our most merciful Saviour Christ.  
But to draw toward an end, what became of this three fold prayer, at the length, it pleased God to here his sons prayer, and sent him an angel to corroborate, to strengthen, to comforth him.  
Christ need no angels help if he had listed to ease himself with his deity. He was the son of God, what then? for so much as he was man he received comforth at the Angels hand, 
why Christ received comfort of the angel.  as it accords to our infirmity. His obedience, his countenance, and suffering, so pleased the father of heaven, that for his sons sake, be he never so great a sinner, 
Note a comforttable promise & a joyful saying.  leaving his sin, and repent, ing for the same, he will owe him such favour, as though he had never commyted any sin.  
The father of heaven will not suffer him to be tempted with this great horror of death and hell to the uttermost, and above that he is able to bear. Look for it my friends, by him and through him he shallbe able to overcome it, 
A lesson for us in time of temptation.  let us do as our saviour Christ did, and we shall have help from a 'bove, we shall have angels help, if we trust in him, heaven and earth shall give up, rather than we shall lack help, He saith he is. Adiutor in necessitatibus an helper in time of need. When the angel had comforted him, and when this horror of death was gone, he was so strong, that he offered himself to judas, and said. I am he. To make an end, I pray you take pains. it is a day of penance (as we use to say) give me leave to make you weary this day. The jews had him to caiphass and Annas, and there, they whypte him, and bethym, 
The harrer of death & the agony which Christ sustened in the gardaine exceedeth the other pains.  they set a crown of sharp thorn upon his head, and nailed him to a tree, yet all this was not so bitter, as this horror of death, and this Agony, that he suffered in the gradayne, in such a degree as is dew to all the sins of the world, and not to one man's sin.  
Well, this passion is our remedy, it is the satisfaction for our sins. His soul descended to hell for a time. Here is much a do, these new upstarting spirits, say Christ never descended into hell, neither body nor soul. 
Against such as deny that Christ descended into hell.  Inscorne they will ask, was he there, what did he there? what if we cannot tell what he did there? The creed goeth no further, but faith, he descended thither, what is, that to us if we cannot tell saying we were taught no further. Paul was taken up into the third heaven, ask likewise what he saw when we was carried thither, you shall not find in scripture what he saw or what he did there, shall we not therefore believe that he was ther.  

Arrogant spirits of vain glory.  ¶ These arrogant spirits, spirits of vain glory, because they know not by any express scripture, the order of his doings in hell, they will not believe that ever he descended into hell. In deed this article hath not so full scripture, so many places and testimonies of scriptures as other have, yet it hath enough, it hath ii or iii texts, & if it had but one, one text of scripture, 
One text of scripture, is sufficient authority as a thousand.  is of as good and lawful authority as a. M. and of as certain truth. It is not to be weighed by the multitude of texts. I believe as certainly and verily that this Realm of England hath as good authority to hear God's word as any nation in all the world, it may be gathered by ii texts one of them is this.  Ite in universum mundum, et predicate evangelium omni creature. 
Go into the whole world, and preach the Gospel to all creatures. And again. deus ●ult omnes homines saluos fieri. God will have all men to be saved, he exceptes not the Englishmen here, nor yet expressly nameth them, and yet I am as sure, that this Realm of England, by this gathering, is allowed to here God's word, as though Christ had said a thousand times, Go preach to English men. I will that englishmen be saved. Because this Article of his descending into hell, can not be gathered so directly, so necessarily, so formally they do utterly deny it. 
curious brains are never content,  This article hath Scriptures two or three enough for quiet mind, as for curious brains nothing can content them.  
This the devils sterring up of such spirits of sedition, is an evident argument, 
An argument that god's word is a brood  that the light is come forth, for his word is a broad, when the devil rusheth, when he roareth, when he stirreth up such busy spirits, to slander it. My intent is not to entreat of this matter at this time. I trust the people will not be carried away with these new arrogant spirits, I doubt not, but good preachers wyllabour against them. But now I will say a word, and herein I prottest first of all not arrogantly to determine, and define it, I will contend with no man for it, I will not have it be prejudice to any body, but I offer it unto you to consider and weay it.  
There be some great clerks that take my part, and I perceive not what evil can come of it, in saying, that our Saviour Christ did not only, in soul descend into hell but also that he suffered in hell such pains as the damned spirits did suffer there. surely. I believe verily for my part, that he suffered the pains of hell proportionably, as it correspondes and answers to the whole sin of the world. He would not suffer only bodily in the garden and upon the cross, but also in his soul, when it was from the body, which was a pain dew for our sin.  
Some write so, and I can believe it that he suffered in the very place, I cannot tell what it is, call it what ye will, even in the skaldinge house, in the ugsomnes of the place, in the presence of the place, such pain as our capacity can not attain unto, it is somewhat declared unto us, when we utter it by these effects, by fire, 
Fire, gnashing of teeth, the worm of conscience, are terms uttering to us the pains of hell  by gnashing of teeth, by the worm that gnaweth on the conscience, What so ever the pain is, it is a great pain that he suffered for us. I see no inconvenience to say, that christ suffered in soul in hell.  
I singularly commend the exceeding great charity of Christ, that for our sakes would suffer in hell in his soul. It sets out the unspeakable hatred that God hath to sin. I perceive not that it doth derogate any thing from the dignity of Christ'S death, as in the garden, when he suffered, it derogates nothing from that he suffered on the cross. Scripture speaketh on this fashion: Qui credit in me, 
The peculiar phrase & manner of speaking of the scripture is to be noted.  habet vitam eternam. He that believeth in me, hath life everlasting. Here he sets forth faith, as the cause of our justification, in other places as high commendation is given to works, and yet are the works any derogation from that dignity of faith? No. And again scripture sayeth: Traditus est propter peccata nostra et exuscitatus propter justificationem etc. It attributeth here our iustyfycation, to his resurrection, and doth this derogate any thing from his death? not a whit. It is whole Christ. What with his nativytye, what with his circumcision, what with his incarnation, 
christ wrogth our salvation in all his doings.  and the whole process of his life, with his preaching, what with his ascending, descending, what with his death, it is all Chryst that worketh our salvation. He sitteth on the right-hand of the father, and all for us. All this is the work of our salvation. I would be as loath, to derogate any thing from Christ's death, as the best of you al. How unestymably are we bound to him? what thanks ought we to give him for it? We must have this continually in remembrance. Propter te morti tradimur tota die. For thee, we are in dying continually.  
The life of a Chrsten man is nothing but a readiness to die, and a remembrauce of death. If this that I have spoken of Christ's suffering in the garden, and in hell, derogate any thing from Christ's death and passion, away with it, believe me not in this, if it do not, it commends and sets forth very well unto us, the perfection of the satisfation that Christ made for us, and the woorck of a redemption, not only before witness in this world, but in hell in that ugsome place, where, whether he suffered, or wrestled with the spitites, or comforted Abraham, Isaac, & jacob I will not desire to know. If ye like not that which I have spoken of his suffering, let it go, I will not strive in it, I will be prejudice to no body, weigh it as ye list, I do but offer it you to consider. It is like his soul did somewhat the thredayes that his body lay in the grave. To say he suffered in hell for us derogats nothing from his death, For all things that Christ did before his suffering on the cross, 
Chryst was beneficial to us in all his doings.  and after, do work our salvation▪ If he had not been incarnate, he had not died, he was beneficial to us with allthings he did. christen people should have his suffering for them in remembrance. Let your gardens monish you, your pleasant gardens, what Chryst suffered for you in the garden, and what commodyete you have by his suffering.  
It is his will ye should so do, he would be had in remembrance. Mixed your pleasures with the remembrance of his bitter passion. The whole passion is satisfaction for our sins, and not the bare death, considering it so nakedly by itself. The manner of speaking of scripture is to be considered. It attributeth our salvation, now to one thing, now to a nother that Christ did, where in deed it pertained to all. 
The blessed communion is a remembrance of Christ'S passion.  Our saviour christ hath left behind him, a remembrance of his passion, the blessed communion, the celebration of the lords supper, a lack it hath been long abused, as the sacrifices were before, in the old law. The patriarchs used sacrifice, in the faith of the seed of the woman, which should break the serpent's head. The patriarchs sacrificed on hope, and afterward the work was esteemed.  
There comes other after, and they consider not the faith of Abraham▪ and the patriarchs, but do their sacrifice according to their own imagination, even so came it to pass with our blessed communion.  
In the primitive church in places, 
The usage of the primative church in the receiving of the communion at the burial of the death.  when their friends were dead, they used to come together to the holy communion. What? to remedy them that were dead? No, no. A straw, it was not instituted for no such purpose.  
But then they would call to remembrance god's goodness, and his passion that he suffered for us, wherein they comforted much their faith. Other came after ward and sets up all these kinds of massing, all these kinds of iniquity. 
Massing was the foulest abomination that ever was.  What an abomination is it? the foulest that ever was, to attribute to man's work our salvation. God be thanked that we have this blessed communion set forth so now, that we may comfort, increase, and fortify our faith at that blessed celebration. If he be guilty of the body of Christ, that takes it unworthily, he fetcheth great comfort at it, that eats it worthily, He doth eat it worthily, that doth eat it in faith. In faith? in what faith? Not long a go a great man, said in an audience. They babble much of faith, 
The great man that never know other them the whore mongers faith.  I will go lie with my whore all night, and have as good a faith, as the best of them al. I think he never knew other, but the whoremongers faith. It is no such faith that will serve. It is no bribing judges, or justices faith, no retreasers faith, no whoremongers faith, no lease mongers faith, no seller of benefices faith, but the faith in the passion of our saviour Christ. 
What faith will serve.  We must believe that our saviour Christ hath taken us again to his favour, that he hath delivered us his own body and blood to plead with the devil and by merit of his own passion, of his own mere liberality. This is the faith I tell you, that we must come to the communion with, & not the whoremongers faith? Look where remission of sin is, there is acknowledging of sin also. 
Faith is a noble woman she is at her gentleman usher going before her, & her train after her.  Faith is a noble duchess, she hath ever her gentleman usher going before her, the confessing of sins, she hath a train after her, the fruits of good works, the walking in the commandments of God. He that believeth, will not be idle, he will walk he will do his business, have ever the gentleman usher with you. So if ye will try faith, 
The true trial of faith  remember this rule, consider whether the train be waiting upon her. If you have another faith than this, a whoremongers faith, you are like to go to the Scalding house, & there you shall have two dishes, weeping & gnashing of teeth, much good do it you, you see your fare. If ye will believe and acknowledge your sins, you shall come to the blessed communion of the bitter passion of Chryst, worthlye, and so attain to everlasting life, to the which the father of heaven bring you and me AMEN.  
¶ Finis.   

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