A notable Sermon of the reverend father Master Hugh Latemer, which he preached in the Shrouds at paul's church in London, on the xviii day of January. 1548. The. iiii. Sermon Quecunque scripta sunt ad nostram doctrinam scripta sunt. All things which are written are written for our eruottion & knowledge. All things that are written in God's book, in the Bible book, in the book of the holy scripture, are written to be our doctrine. I told you in my first sermon, honourable audiencen, that I purposed to declare unto you. two. things. The one what seed should be sown in God's field, in God's plough land. And the other who should be the sowers. That is to say, what doctrine is to be taught in Christ's church & congregation, and what men should be the teachers and preachers of it. The first part I have told you in the three sermons past, in which I have assayed to set forth my plough, to prove what I could do. And now I shall tell you, who be the plowers, for God's word is a seed to be sown in God's field, that is the faithful congregation, & the preacher is the sour. And it is in the gospel. Exivit qui seminat seminare semen suum. He that soweth, the husbanman, the plowghman went forth to sow his seed, so that a preacher is resebled to a ploughman, as it is in another place. Nemo admota aratro manu, et a tergo respiciens aptus est regno. Dei. No man that putteth his hand to the plough and looketh back, is apt for the kingdom of god? That is to say, let no preacher be negligent in doing his office. All be it this is A place of scripture racked or misunderstand. one of the places that hath been racked, as I told you of racking scriptures. And I have been one of them myself that hath racked it, I cry God mercy for it, & have been one of them that have believed and have expounded it, against religious persons that would forsake their order which they had professed, and would go out of their cloister, whereas in deed it toucheth not monkery, nor maketh any thing at all for any such matter. But it is directly The right understanding of this place. spoken of diligent preaching of the word of God. For preaching of the Gospel is one of God's plough works, and the preacher is one of God's plough men. Ye may not be offended with my similitude: in that I compare preaching to the labour & work of ploughing, & the preacher to a ploughman. Ye may not be offended with this my similitude, for I have been selaundred of some persons for such things. It hath been said of me. Oh Latimer, nay, as for him I will never believe him while I live, nor never trust him, for he likened our blessed Lady to a saffron bag, where in deed I never used that similitude, But it was as I have said unto you before now, according to that which Peter saw before in the spirit of prophecy and said that there should come afterward men: Per quos via veritatis maledictis afficeretur, there should come fellows by whom the way of truth should be ill spoken of and sclandred. But i case I had used this similitude, it had not been to be reproved, but might have been without reproach. For I might How our Lady might be compared to a saffron bag have said thus, as the saffron bag that hath been full of saffron, or hath had saffron in it, doth ever after savour and smell of the sweet saffron that it contained: so our blessed Lady which conceived & bare christ in her womb, did ever after resemble the manners and virtues of that precious babe which she bore. And what had our blessed Lady been the worse for this? or what dishonour was this to our blessed Lady. But as preachers must be ware and circumspect that there give not any just occasion to be slandered and ill spoken of by the hearers, so must not the auditors be offended without cause. For heaven is in Similitudes used in the Gospel. the gospel likened to a mustered seed. It is compared also to a piece of leaven, as Chryst saith, that at the last day, he will come like a thief, & what dishonour is this to God? or what derogation is this to heaven? Ye may not then, I say, be offended with my similitude, for because I liken preaching to a ploughman's labour & a prelate to a ploughman. But now you will ask me whom I call a prelate. A prelate The description of a prelate. is that man, what soever he be, that hath a flock to be taught of him, who soever hath any spiritual charge in the faithful congregation, and who so ever he be that hath cure of soul. And well may the preacher and How the preacher is likened to the ploughman. the ploughman be likened together. first for their labour of all ceasons of the year. For there is no time of the year, in which the ploughman hath not some special work to do, as in my country in Leicester Shire, the plough man hath a time to set forth and to assay his plough, and other times for other necessary works to be done. And then they also may be likened together for the diversity of works & variety of offices that they have to do. For as the ploughman first setteth futth his plough, and then tilleth his land, and breaketh it in furroughes, and sometime ridgeth it up again. And at an other time harroweth it, & clotteth it, & sometime doungeth it, & hedgeth it, diggeth it, and weedeth it, purgeth and maketh it clean: So the prelate, the preacher hath many divers offices to The Prelate hath manpoffices. do. He hath first a busy work, to bring his parishioners to a tight faith, as Paul calleth it. And not to a swerving faith, but to a faith that embraceth Christ, and trusteth to his merits, Note the properties of a right faith. a lively faith, a justifying faith, a faith that maketh a man righteous without respect of works. As ye have it, weary well declared and set forth in the Homily. The first. He hath then a busy work I say, to bring his flock to a right faith and then to confirm them in the same faith, Now casting them down with the law, and with threatenings of The law feareth. God for sin. Now rydginge them up a gain, with the gospel and with the promises of God's favour. Now wreding them, The Gospel comforteth. by telling them their faults, & making them forsake sin. Now clottinge them, by breaking their stony hearts, and by making them supple hearted, and making them to have hearts of flesh, that is soft hearts, and apt for doctrine to enter in. Now teaching to know God rightly, and to know their duty to God and to their neighbours. Now exhorting them when they know their duty, that they do it and be diligent in it: so that they have a continual work to do, Great is their business, and therefore great should be their Great business should have good rewards. hire. They have great labours and therefore they ought to have good livings, that they may commodiously feed their flock, for the preaching of the word of God unto the people is called meat. Scripture calleth it meat. Not strawberries, that come but once a year and tarry not long, but are soon gone: but it is meat. It is no dainties. The people must have meat that must be familiar and continual, and daily Preaching is a daily meat. given unto them to feed upon. Many make a strauberye of it, ministering it but once a year, but such do not th'office of good prelate's. For Christ sayeth. Quis putas est ser●●s prudens et fidelis? qui dat ●ibum in tempore. Who think you is a wise and a faithful servant? He that giveth meat in due time. So that he must at all times convenient preach dyligentyle. Therefore sayeth he? Who trow you is a faithful servant? He speaketh it as though it were a rare thing to find such a one, and as though he should say, there be but few of them to find in the world. And how few of them there be throughout this realm that give meat to theirr flock as they should do: the visitoures can best tell. To few, to few, the more is the pity, and never so few as now. By this than it appeareth that a prelate or any that hath cure of soul, must diligently and substantially work and labour. Therefore sayeth Paul to Timothe. Qui episcopatum desiderat, hic bonum opus desiderat. He that desireth to have the office of a bishop, or a prelate, that man desireth a good work. Then if it be good work, it is work. Ye can make but a work of it. It is God's work, God's plough, and that plough, God would have still going. such then as loiter and live idellye, ate not good prelate's or ministers. And of such as do not preach and teach, nor do not their duties: God saith by his Prophet Hieremie. Maledictus qui facit opus dei fraudulenter. Guilefullye or deceytefullye some books have Negligenter, negligently, or slackly. How many such prelate's, how many such bishops, Lord for thy mercy, are there now in England? And what shall we in this case do? Shall we company with them? O LORD for thy mercy shall we not company with them? O Lord whither shall we fly from them? But cursed be he that doth the work of GOD negligently or guilefully. A sore word for them that are negligent in discharging their office, or have done it fraudulently, for that is the thing that maketh the people ill. But true it must be that Christ sayeth. Multi sunt vocati, pauci vero electi. Many are called, but few are chosen. Here have I an occasion by the way somewhat to say unto you yea, for the place that I alleged unto you before out of Hieremy the. xlviii. Chapter. And it was spoken of a spiritual work of God, a work that was commanded to be done, & it was of shedding blood and of destroying the cities of Moab. For (sayeth he) cursed be he that keepeth back his sword from shedding of blood. As Saul when he kept back the sword from shedding of blood, at what time he was sent against Amalech, was refused of God for being disobedient to God's commandments, in that he spared Agag the king. So that, that place of the prophet was spoken of them that went to the destruction of the cities of Moab, among the which there was one called Nebo, which was much reproved for idolatry, superstition, pride, avaiyce, cruelty, tyranny, and for hardness of heart, and for these sins was plagued of God and destroyed. Now what shall we say of these rich citizens of London? An admonition to London to repent. What shall I say of them? shall I call them proud men of London, malicious men of London, merciless men of London. No, no, I may not say so, they will be offended with me than. Yet must I speak. For is there not reigning in London, as much pride, as much covetousness, as much cruelty, as much oppression, as much superstition, as was in Nebo? Yes, I think & much more to. Therefore I say, repent O London. Repent, repent. Thou hearest shy faults told thee, amend them amend them. I think if Nebo had had the preaching that thou hast: they would have converted. And you rulers and officers An admonition to the rulers and officers. be wise and circumspect, look to your charge & see you do your duties, and rather be glad to amend your ill living, then to be angry when you are warned or told of your fault. What a do was there made in London at a certain man because he said, & in deed at that time on a just cause. Burgesses quoth he, nay butterflies. Lord what a do there was for that word. And yet would god they were no worse than butterflies. Butterflies do but their nature, the butterfly is not covetous, is not greedy of other men's goods, is not full of envy & hate red, is not malicious, is not cruel is not merciless. The butterfly glorieth not in her own deeds, nor preferreth the traditions of men before gods word, it committeth not idolatri, nor worshippeth false gods. But London can not abide to be rebuked, such is the nature of man. If they be pricked they will kick. If they be rubbed on the gale: they will wince. But yet they will not amend their faults, they will not be ill spoken of. But how shall I speak well of them. If you could be content to receive and follow the word of God and favour good preachers, if you could bear to be told of your faults, if you could amend when you hear of them: if you would be glad to reform that is amiss: if I might see any such inclination in you, that leave to be merciless, and begin to be chartable I would then hope well of you, I would then speak well of you. But London was never so ill as it is now. In times past, men The evils that are now in London. were full of pity and compassion, but now there is no pity, for in London their brother shall die in the streets for cold, he shall lie sick at their door between stock & stock. I cannot tell what to call it, and perish there for hunger, was there any more unmercifulness in Nebo? I think not. In times passed when any rich The relief of poorescholers by the rich in London, is gone. man died in London, they were wont to help the poor scholars of the universities with exhiby●ion. When any man died, they would bequeath great sums of money toward the relief of the poor, When I was a scholar in cambridge myself, I hard very good report of London and knew many that had relief of the rich men of London, but now I can hear no such good report, and yet I inquire of it, and hearken for it, but now charity Charity is waxed cold in London. is waxed cold, none helpeth the scholar, nor yet the poor. And in those days what did, they when they helped the scholars? Marry they maintained & gave them livings that were very papists and professed the Pope's doctrine, & now that the knowledge of God's word is brought to light, and many earnestly study and labour to set it forth now almost no man helpeth to maintain them. Oh London He moveth london to repentance by example of Nebo, London, repent repent, for I think God is more disposed with London, then ever he was with the city of Nebo. Repent therefore repent London, and remember that the same god liveth now that punished Nebo, even the same god & none other, & he will punish sin as well now as he did then, and he will punish the iniquity of London as well as he did them of Nebo. Amend therefore. And ye that be prelate's An admonition to prelate's to do their office. look well to your office, for right prelating is buisye labouring & not lording. Therefore preach and teach, and let your plough be doing, ye lords I say that live like loiterers, look well to your office, the plough is your office & charge. If you live idle & loiter, you do not your duty, you follow not your vocation, let your plough therefore be going and not cease, that the ground may bring forth fruit. But now me thinketh I hear one An answer to a privy objection. say unto me, wot you what you say? It is a work? It is a labour? how then hath it happened, that we have had so many hundred years, so many unpreaching prelate's, lording loiterers and idle ministers? ye would have me here to make answer and to show the cause thereof. Nay, this land is not for me to plough, it is to stony, to thorny, to hard for me to plough. They have so many things that make for them, so many things to lay for themselves, that it is not for my weak team to plough them. They have to lay for themselves long customs ceremonies, and authority, placing in parliament, and many things more. And I fear me this land is not yet ripe to be ploughed. For as the saying is, It lacketh weathering: This get lacketh wethering, at least way it is not for me to plough. For what shall I look for among thorns but pricking and scratching? what among stones but stumbling? What (I had almost said) among serpents but stinging? But this much I dare say, that sense lording and loitering Lording hath put down preaching. hath come up, preaching hath come down contrary to the apostles times. For they preached and lorded not. And now they lord and preach not. For they that be lords will ill go to plough. It is no meet office for them. It is not seeming for their estate. Thus came up lording loiterers, Thus crept in unpreaching prelate's, and so have they long continued. For how many unlearned prelate's have we now at this day? And no marvel. For if the plough men that now be, were made lords they would clean give over ploughing, they would leave of their labour and fall to lording outright, and let the plough stand. And then both ploughs not walking, nothing should be in the common weal but hounger. For ever sense the Prelates were made Lords and nobles, the plough standeth, there is no work done; the people starve. They hawk, they hunt, they carded, they dice, they pastime in their prelacies with galant gentlemen, with their dancing minions, and with their fresh companions, so that ploughing is set a side. And by the lording and loitering, preaching and ploughing is clean gone. And thus if the ploughmennes of the country, were as negligent in their office, as prelate's be, we should not long live for lack of sustenance. And as it is necessary for to have this ploughing for the sustentation of the body: so must we have also the other for the satisfaction of the soul, or else we can not live long ghostly. For as the body wasteth An apt similitude. and consumeth away for lack of bodily meat: so doth the soul pine away for default of ghostly meat. But there be two kinds of enclosing to let or hinder Two kinds of inclospuge both these kinds of ploughing. The one is an enclosing to let or hinder the bodily ploughing, and the other to let or hinder the holy day ploughing, the church ploughing. The bodily ploughing, is taken in and enclosed thorough singular commodity. For what man will let go or dimynyshe his private commodity for a common wealth? and who will sustain any damage for the respect of a public commodity? The other plough also no man is diligent to set forward, nor no man will hearken to it. but to hinder and let it, all men's ears are open, yea and a great many of this kind of ploughmen which are very busy and would seem to be very good workmen. I fear me some be rather mock gospelers then faithful ploughmen. I know many myself that profess the gospel, and live nothing there after. I know them, and have been conversant with some of them. I know them, and I speak it with an heavy heart, there is as little charity & good living in them, as in any other, according to that which Christ said in the Gospel to the great numbered of people that followed him, as though they had had an earnest zeal to his doctrine, where as in deed they had it not. Non quia vidistis signa, sed quia comedistis de panibus. Ye follow me (saith he) not because ye haué seen the signs and miracles that I have done, but because ye have eaten the bread and refreshed your bodies. Therefore you follow me, so that I think many one now a days professeth the Gospel for the living sake, not for the love they bear to god's word. But they that will be true ploughmen must work faithfully for God's sake, for the edifying of their brethren. And as diligently as the husband man plougheth for the sustentation of the body: so diligently must the prelate's and minister's labour for the feeding of the soul: both the ploughs must still be doing, as most necessary for man. And wherefore are magistrates ordained, but that the tranquillity of the common weal may be confirmed limiting both ploughs. But now for default of unpreaching Prelates me think I could guess what might be said for excusing of them. They are so troubled with lordly living, they be so placed in palaces, couched in courts, ruffeling in their rents, dancing in their dominions, burdened with ambassages, pampering of their paunches like a Monk that maketh his Jubilee, munching in their maungers, and moiling in their gay manors and mansions, and so troubled with loitering in their lordships: that they can not attend it. They are otherwise occupied, some in the Kings matters, some are ambassadors, some of the privy council, some to furnish the court, some are Lords of the parliament, some are presidents, and some controllers of mints. Well, well. Is this their duty? Is this their office? Is this their calling? should we have ministers of the church to be controllers of the mints? Is this a meet office for a priest that hath cure of souls? Is this his charge? I would here ask one question: I would fain know who comptrolleth the devil at home at his parish, while he comptrolleth the mint? If the Apostles might not leave the office of preaching to be deacons, shall one leave it for minting? I can not tell you, but the saying is; that since priests have been mynters, money hath been worse than it was before. And they say that the evilness of money hath made all things dearer. And in this behalf I must speak to England. Hear my country England, as Paul said in his first epistle to the Cor. vi. Chap. For Paul was no sitting bishop, but a walking and a preaching bishop. But when he went from them, he left there behind him the plough going still, for he wrote unto them and rebuked them for going to law and pleading their causes before Heathen Judges. Is there (say th' he) utterly among you no wise man, to be an arbitratoure in matters of judgement? What? not one of all that can judge between brother and brother? But one brother go to law with an other, and that under heathen Judges? Constitu●te contempt●s qui sunt in ecclesia? et cere. Appoint them Judges that are most abject, and vile in the congregation, which he speaketh in rebuking them, for (saith he) Ad ex 〈…〉 scenciam vestram dico. I speak it to your shame. So England I speak it to thy shame. Is there never a noble man to be a lord presybente, but it must be a prelate? Is there never a wise man in the realm to be a controller of the mint? I speak it to your shame, I speak it to your shame. If there be never a wise man, make a water bearer, a tinker, acobler, a slave, a page, controller of the mint. Make a mean gentleman, a groom, a yeoman, make a poor beggar Lord precedent. Thus I speak not that I would have it so, but to your shame. If there be never a gentleman meet nor able to be Lord presydente. For why are not the noble men and young gentlemen of England, so brought up in knowledge of God and in learning, that they may be able to execute offices in the common weal? The King hath a great many of wards and I trow there is a court of wards, why is there not a school for the wards, as well as there is a court for their lands? Why are they not set in schools, where they may learn? Or why are they not sent to the universities, that they may be able to screw the king when they come to age? If the wards and young gentlemen were well brought up in learning and in the knowledge of God, they would not when they come to age, so much give themselves to other vanities. And if the nobility be well trained in godly learning, the people would follow the same train. For truly, such as the noble men be, such will the people be. And now the only cause, why noble Why noble men be not made lord presidents. men be not made Lord presidents, is because they have not been brought up in learning. Therefore for the love of GOD, appoint teachers and schoolmasters, you that have charge of youth, and give the teacher's stipends worthy their pains, that they may bring them up in Grammar, in Logic, in Rhetoric, in Philosophy, in the civil law, and in that which I can not leave unspoken of, the word of God. Thanks be unto god the nobility, otherwise is very well brought up in learning and godliness, to the great joy and comfort of England, so that there is now good hope in the youth, that we shall an other day have a flourishing common wealth, considering their godly education. Yea, & there be all ready noble men enough though not so many as I would wish able to be Lord presidents, and wise men enough, for the mint. And as unmeet a thing it is for bishops to be Lord presidents or priests to be mynters, as it was for the Corthinthyans' to plead matters of variance before heathen Judges. It is also a slander to the noble men, as though they lacked wisdom, and learning to be able for such offices, or else were no men of conscience, or else were not meet to be trusted, and able for such offices. And a prelate hath a charge & cure otherwise, and therefore he cannot discharge his duty, and be a Lord president to. For a presidentshippe requireth a whole man, and a bishop can not be two men. A bishop hath his office, a flock to teach, to look unto, and there for he can not meddle with an other offece, which alone requireth a whole man. He should therefore give it over to whom it is meet, and labour in his own business, as Paul writeth to the Thessalonians. Let every man do his own business, and follow his calling. Let the priest preach, and the noble men handle the temporal matters. Moses' was a marvelous man, a good man. Moses was a wonderful fellow, and did his duty being a married man. We lack such as Moses was. Well, I would all men would look to their duty, as God hath called them, and then we should have a flourishing Christian commune weal. And now I would ask a strange question. Who is the most diligent bishop and prelate in all England, that passeth all the rest in doing his office I can tell, for I know him who it is, I know him well. But now I think I see you listing and hearkening, that I should name him. There is one that passeth all the other, and is the most diligent prelate & preacher in all England. And will ye know who it is? I will tell you. It is the devil. He is the most diligent preacher of all other, he is never out of his diocese, he is never from his cure, ye shall never find him unoccupied, he is ever in his patishe, he keepeth residence at all times, ye shall never find him out of the way, call for him when you will, he is ever at home, the dilygenteste preacher in all the realm, he is ever at his plough, no lording nor loitering can hinder him, he is ever applying his business, ye shall never find him idle I warrant you. And his office is to hinder religion, to maintain superstition, to set up Idolatry, to teach all kind of popery. He is ready as can be wished, for to set forth his plough, to devise as many ways as can be, to deface and obscure God's glory. Where the devil is resident and hath his plough going: there away with books, and up with candles, away with bibles and up with beads, away with the light of the gospel, and up with the light of candles, yea at noon days. Where the devil is resident, that he may prevail, up with all superstition and Idolatry, sensing, painting of images, candles, palms, ashes, holy water, and new service of men's inventing, as though man could invent a better way to honour God with, then god himself hath appointed. Down with Christ's cross, up with purgatory pick purse, up with him, the popish pourgatorie I mean. Away with clothing the naked, the poor and impotent, up with decking of images and gay garnishing of stocks and stones▪ Up with man's traditious and his laws, down with God's traditions and his most holy word. Down with the old honour dew to God, and up with the new gods honour, let all things be done in Latin. there must be nothing but Latin, not as much as, Memento homo quod cinis es, et in cinerem reverteris. Remember man that thou art ashes, and into ashes thou shalt return. Which be the words that the minister speaketh to the ignorant people, when he giveth them ashes upon ash wens day, but it must be spoken in latin. God's word may in no wise be translated into English Oh that our prelate's would be as diligent to sow the corn of good doctrine as Satan is, to sow cockle and darnel. And this is the devilish ploughing, the which worketh to have things in latin, and letteth the fruitful edification. But here some man will say to me, what sir, are ye so privy of the devils council, that ye know all this to be true? Truli I know him to well, and have obeyed him a little to much in condiscenting dissenting to some follies. And I know him as other men do, yea, that he is ever occupied & ever busy in following his plow. I know by S. Peter which saith of him. Sicut leo rugiens circuit querens quem devoret. He goeth about like a roaring lion seeking whom he may devour. I would have this text well viewed and examined every word of it. Circuit, he goeth Note a text well weighed about in every corner of his diocese. He goeth on visitation daily. He leaveth no place of his cure unvisited. He walketh round about from place to place, and ceaseth not, Sicut lo, as a Lion that is strongly, boldly, & proudly, straightly, and fiercely with haute looks, with ●is proud countenances, with his stately braggings. Rugiens, roaring, for he letteth not slip any occasion to speak or to roar out when he seeth his time. Querens. he goeth about seeking and not sleeping, as our bishops do, but he seeketh diligently, he searcheth diligently all corners, whereas he may have his prey. He roveth abroad in every place of his diocese, he standeth not still, he is never at rest, but ever in hand with his plough that it may go forward. But there was never such a preacher in England as he is. Who is able to tell his diligent preaching? which every day and every hour, laboureth to sow cockle and darnel, that he may bring out of form and out of estimation and room, th'institution of the lords supper and Christ's cross, for there he lost his right, for Christ fayed. Nunc judicium est mundi, princepes seculi huius eiicietur foras, et sicut exaltavit Moises serpentem in deserto, ita exaltari oportet filium hominis, et cum ex altatus fuero, a terra, omnia tradam ad meipsum. Now is the judgement of this world and the Prince of this world shall be cast out. And as Moses did lift up the serpent in the wilderness, so must the son of man be lift up. And when I shall be lift up from the earth. I will draw all things unto myself. For the devil was disappointed of his purpose, for he thought all to be his own. And when he had once brought Christ to the cross, he thought all cock sure. But there lost he all his reigning, for Christ said Omnia traham ad meipsum. I will draw all things to myself. ●e meaneth drawing of man's soul to salvation. And that he said he would do, Per semet ipsum. by his own self, not by any other bodies sacrifice. He mente by his own sacrifice on the cross, where he offered himself for the redemption of mankind, and not the sacrifice of the mass to be offered by an other. For who can offer him, but himself? He was both the offerer and the offering. And this is the prick, this is the mark at the which the devil shooteth, to evacuate the cross of christ, and to mingle the institution of the lords supper, the which although he can not bring to pass: yet he goeth about by his sleights and subtile means, to frustrate the same, and these fifteen hundredth years he hath been a doer, only purposing to evacuate Christ's death, and to make it of small efficacity and virtue. For where as Christ according as the serpent was lift up in wilderness: so would he himself to be exalted, that thereby as many as trusted in him, should have salvation. But the devil would none of that. They would have us saved by a daily oblation propitiatory, by a sacrifice expiatory, or remissorie. Now if I should preach in the country among the unlearned, I would tell what propitiatory, expiatory and remissorie is: but here is a learned auditory. Yet for them that be unlearned I will expound it. Propitiatory, expiatory, remissorie, or satisfactory, for they signify all one thing in effect, and is no thing else but a thing whereby to obtain remission of sins, and to have salvation. And this way the devil used to evacuate the death of christ, that we might have affiance in other things, as in the daily sacrifice of the priest, where as christ would have us to trust in his only sacrifice. So he was Agnus occisus ab origine mundi, the lamb that hath be slain from the beginning of the world, and therefore he is called, Juge sacrificium. A continual sacrifice, and not for the continuance of the Mass as the blaunchers have blanched it, and wrested it. And as I myself did once mistake it. But Paul sayeth. Per semetip sum purgatio facta, by himself & by none other, Christ made pourgation and satisfaction for the whole world. Would Christ this word (by himself) had been better weighed and looked upon, and, In sanctificacionem, to make them holy, for he is, Juge sacrificium, a continual sacrifice, in effect, fruit and operation, that like as they which seeing the serpent hang up in the desert were put in remembrance of Christ's death, in whom as many as believed were saved: so all men that trusted in the death of Christ shall be saved, as well they that were before, as they that came after. For he was a continual Sacrifice, as I said in effect, fruit, operation and virtue. As though he had from the beginning of the world and continually should to the worlds end hang still on the cross, and he is as fresh hanging on the cross now to them that believe and trust in him, as he was fifteen hundredth years a go when he was crucified. Then let us trust upon his only death, and look for none other sacrifice propitiatory, than the same bloody sacrifice, the lively sacrifice, and not a dry sacrifice, but a bloody sacrifice. For christ himself said, Consummatum est. It is perfectly finished. I have taken at my father's hand the dispensation of redeeming mankind. I have wrought man's redemption, and have dispatched the matter. Why then mingle ye him? why do ye divide him? why make you of him more sacrifices than one? Paul sayeth. Pascha nostrum immolatus est Christus Christ our passover is offered up, so that the thing is done, and Christ hath done it, and he hath done it, semel. Once for all. And it was a bloody sacrifice, not a dry sacrifice. Why then, it is not the Mass that availeth or profiteth for the quick and the dead? woe worth thee, O devil, woe worth thee, that haste prevailed so far and so long, that thou haste made England to worship false Gods, forsaking Christ their Lord. woe worth the Devil. woe worth thee devil and all thine Angels: if Christ by his death draweth all things to himself, and draweth all men to salvation, and to heavenly bliss that trust in him. Then the priests at the Mass, at the popish Mass I say) what can they draw when Christ draweth all, but lands and goods from the right heirs? The priests draw goods and richesse, benefices and promotions to themselves and such as believed in their sacrifice they draw to the devil. But Christ it is that draweth souls unto him by his bloody sacrifice. What have we to do then, but Epulari in domivo, to eat in the Lord at his Supper. What other service have we to do to him? and what other sacrifice have we to offer: but the mortification of our flesh? What other oblation have we to make, but of obedience, of good living, of good works, and of helping our neighbours? But as for our redemption, it is done already, it can not be better. Christ hath done that thing so well, that it can not be amended. It cannot be devised how to make that, any better than he hath done it. But the devil by the help of that Italian Bishop yonder, his chaplain: hath laboured by all means, that he might, to frustrate the death of Christ, and the merits of his passion. And they have devised for that purpose to make us believe in other vain things by his pardons, as to have remission of sins for praying on hallowed beads, for drinking of the bakehouse bull, as a Cannon of Waltam Abbey, once told me, that when soever they put their loaves of bread into the oven, as many as drank of the pardon bowl should have pardon for drinking of it. A mad thing to give pardon to a bowl. Then to Pope Alexander's holy water, to hallowed bells, palms, candles, ashes, and what not? And of these things every one hath taken away some part of Christ's sanctification. Every one hath tobbed some part of Christ's passion and cross, and hath mingled Christ's death, and hath been made to be propitiatory and satisfactory, and to put away sin. Yea and alexander's holy water yet at this day remaineth in England, and is used for a remedy against spirits, and to chase away devils, yea and I would this had been the worst. I would this were the worst. But woe worth thee, O devil that hast prevailed to evacuate, Christ'S cross and to mingle the lords supper. These be the Italian bishops devices, and the devil hath pricked at this mark to frustrate the cross of Christ. He shot at this mark long before Christ came, he shot at this prick four thousand years before Christ hanged on the cross, or suffered his passion. For the brazen serpent, was set up in the wilderness to put men in remembrance of Christ's coming, that like as they which beheld the brazen serpent were healed of their bodily diseases: so they that looked spiritually upon Christ that was to come, in him should be saved spiritually from the devil, The serpent was set up in memory of Christ to come, but the devil found means to steal away the memory of Christ's coming and brought the people to worship the Serpenre self, and to sense him, to honour him, and to offer to him, to worship him, and to make an Idol of him. And this was done by the market men that I told you of And the clerk of the market did it for the lucre and advantage of his master, that thereby his honour might increase, for by Christ's death, he could have but small worldly advantage. And even now so hath he certain blanchers longing to the market, to let and stop the light of the Gospel, and to hinder the kings proceedings in setting forth the word and glory of God. And when the kings majesty with the advise of his honourable counsel goeth about to promote God's word and to set an order in matters of religion there shall not lack blanchers that will say. As for Images whereas they have been used to be sensed, and to have candles offered unto them: none be so foolish to do it to the stock or stone, or to the Image self, but it is done to GOD and his honour before the Image. And though they should abuse it, these blanchers will be ready to whisper the King in the ear, and to tell him that this abuse is but a small matter. And that the same with all other like abuses in the church may be reformed easily. It is but a little abuse (say they) and it may be easily amended. But it should not be taken in hand at the first for fear of trouble, or further inconveniences. The people will not bear sudden alterations an insurrection may be made after sudden mutation, which may be to the great harm and lost of the realm. Therefore all things shall be well, but not out of hand, for fear of further business. These be the blanchers that hitherto have stopped the word of god, and hindered the true setting forth of the same. There be so many put-offs, so many put bees, so many respects, and considerations of worldly wisdom. And I doubt not but there were blanchers in the old time, to whisper in the ear of good king Ezechyas, for the maintenance of Idolatry done to the brazen serpent, aswell as there hath been now of late, & be now that can blanch the abuse of Images and other like things. But good king Ezechias would not be so blinded, he was like to Apollo's, fervent in spirit. He would give no ear to the blanchers, he was not moved with these worldly respects, with these prudent considerations, with these policies, he feared not insurrections of the people. He feared not lest his people would not bear the glory of God: but he (without any of these respects, or policies, or considerations, like a good king for God's sake, and for conscience sake) by & by plucked down the brazen serpent, and destroyed it utterly, and beat it to powder. He out of hand, did cast down all Images, he destroyed all Idolatry, and clearly did extirpate all superstition. He would not hear these blanchers and worldly wise men, but with out delay, followeth gods cause and destroyeth all Idolatry out of hand. Thus did good king Ezechias, for he was like Apollo, fervent in spirit, and diligent to promote God's glory. And good hope there is that it shall be likewise here in England, for the kings Majesty is so brought up in knowledge, virtue, and godliness, that it is not to be mistrusted, but that we shall have all things well, and that the glory of God shall be spread abroad, throughout all parts of the realm, if the prelate's will diligently apply their plough & be preachers, rather than Lords, but our blanchers, which will be Lords, and no labourers, when they are commanded to go and be resident upon their cures, and preach in their benefices, they would say. What, I have set a deputy there, I have a deputy that looketh well to my flock, and the which shall discharge my duty. A deputy quod he. I looked for that word all this while. And what a deputy must he be, trow ye? Even one like himself, it must be a cannoniste, that is to say, one that is brought up in the study of the Pope's laws & decrees. One that will set forth papistry as well as himself will do, and one that will maintain all superstition, and idolatry. And one that will nothing at all, or else very weakly resist the devils plough, yea happy it is if he take not part with the devil, and where he should be an enemy to him, it is well if he take not the devils part against Christ. But in the mean time the Prelares take their pleasures. They are Lords and no labourers, but the Devil is diligent at his plough. He is no unpreaching prelate. He is no lordly loiterer from his cure, but a busy plough man, so that amonhe all the prelate's, and among all the pack of them that have cure, the Devil shall go for my money. For he still applieth his business. Therefore ye unpreaching prelate's, learn of the devil to be diligent in doing of your office. Learn of the devil. And if you will not learn of God nor good man: for shame learn of the devil. Ad erubescentiam vestram dico. I speak it for your shame. If you will not learn of God nor good man to be diligent in your office, learn of the devil. Howbeit there is now very good hoop that the kings majesty, being by the help of good governance of his most honourable counsellors, he is trained and brought up in learning and knowledge of God's word, will shortly provide a remedy and set an order herein, which thing that it may so be, let us pray for him. Pray for him good people, pray for him, ye have great cause, and need to pray for him. FINIS. Imprinted at London by John Day, dwelling at Aldersgate, and William Seres, dwelling in Peter College. These books are to be sold at the new shop by the little conduit in cheapside. ¶ Cum gratia et Privilegio ad imprimendum solum.